THE SOULS PROGRESS To the Celestial CANAAN, or Heavenly JERUSALEM.  
By way of godly Meditation, and holy contemplation: accompanied with diverse learned exhortations, and pithy persuasions, tending to Christianity and humanity.  
Divided into two Parts.  
The first Part treateth of the divine Essence, Quality and Nature of God, and his holy Attributs: and of the creation, fall, state, death, and misery of an unregenerated man, both in this life and in the world to come: Put for the whole scope of the Old Testament.  
The second Part is put for the sum and compendium of the Gospel, and treateth of the Incarnation, Nativity, Words, Works, and sufferings of Christ, and of the happiness and blessedness of a godly man in his state of Renovation, being reconciled to God in Christ.  
Collected out of the Scriptures, and out of the writings of the ancient Fathers of the Primitive Church, and other Orthodoxal Divines: by John Welles, of Beckles in the County of Suffolk.  
LONDON, Printed by E. G. and are to be sold by Henry Shepherd in Chancery-lane, at the sign of the Bible, between Sergeants-inn and Fleetstreet, near the Kings-head-Taverne. 1639.   

TO THE RIGHT WORSHIPFUL Sr. JOHN HOBART, Of Blickling in the County of Norfolk, Knight Baronet, one of his Majesty's Deputies Lieutenant, Justice of Peace and Quorum, Captain and Colonel of part of his Majesty's Forces there: Prime Heir of the Right Honourable, and reverend Judge, Sr. Henry Hobart, Knight and Baronet, Lord chief Justice of his M ties honble Court of Common Pleas. John Welles Wisheth much increase of Honour, and all true comfort in this life, a blessed end, and eternal happiness in the life to come.  
I Have presumed to dedicate these my labours unto you, Right noble sir, the offspring and undoubted Heir of my noble friend your father deceased; and inheritor of his Lands and Live, and the chief of that great and renowned family. And as you do inherit his Lands and Live, so my prayer is, that you may inherit him in his integrity, zeal, & wisdom. I speak not this out of doubtful fear, but in officious love; and herein take notice, I beseech you, of this happiness and blessing of God, cast upon you, not only to be the chief of this great and worthy family; but also take notice of the true cause of the worth and greatness of your Ancestors, and imitate them therein, and then inheriting their worth together with their wealth, you shall also most undoubtedly enrich yourself with the obsequious attendance and hearty affection of your native Countrymen, and so grow in grace and favour with God and man. For which cause I have presumed to present you with this Tractate, and to publish the same under the protection of your name, hoping of your courteous acceptance; and beseeching you to grant it your favourable protection and Patronage: which though it be but indifferently contrived, yet strongly warranted, for it hath the undoubted truth of God for its authority. There may be many Tractates found tending to these ends; but all that I have seen of others, though they may be more pithy, yet certain I am, this is more plain; I trust not unpleasant, nor unprofitable. God give all grace to make right use of it. And so commending my labours, with all the desired good that may be unto your good Worship, and both you and it to the special grace and protection of the Almighty, who is abundantly able to fill your heart with grace, to crown your days with blessing, and to finish them with eternal comfort, life, and glory, Amen. I rest, a true desirer of your best good,  
And your Worships in all Christian duty to be commanded, JOHN WELLES. October 22. 1638.   

The Author's Preface to the READER.  
GEntle Christian, friendly Reader, and loving countryman; about ten years since past, at spare hours, as my daily employments would give me leave, I first began to collect and gather out of Scripture, and other godly and learned Authors, many principal and special notes worthy observation and remembrance. When I first began, I had not thought to bring it forth to the world's view, but only for my own private commodity, to the comfort of my mind; the more I gathered, the more I was ravished, and being thus in holy contemplation, the matter being holy, excellent and heavenly, I was incited, and stirred up by godly motion, to undertake a work so excellent, which through want of learning, I knew myself altogether unable to perform what my heart desired; yet yielding obedience to the holy motion, and humbly craving, and earnestly praying the power divine to assist me with his holy Spirit, to accomplish that which I had a desire to finish, 
Phil. 4.13.  and had already begun; knowing, as Saint Paul saith, that I am able to do all things, 
Phil. 1.12.  through the help of him that strengtheneth me. And praying for his blessing, to bless my endeavours, and then in the name of God, 
Prov. 16.3,  with cheerfulness of heart, I persevered in my purpose, committing the success unto him, 
Eccles. 8.  in whose power it is to bless with his grace; whatsoever business is intended to his glory: For fithence Solomon himself saith, that man's wisdom is unperfect, and his knowledge in each Science uncertain, therefore I being utterly destitute of that wisdom, and but of slender knowledge, neither may, 
2 Cor. 3.5. 2 Cor. 4.5.  do, nor will I presume to think that by any means I am able of myself, to perform my desired enterprise, as of myself, or bring to perfection so weighty a matter, and so intricate: 
1 Cor. 4.4.  For though I may say with Saint Paul, I know not what I have mistaken, or wherein I have erred; yet will I not dare to report, or be encouraged to affirm that my work is perfect, or that I have fully performed my long-wished attempt; and for that cause, standing in doubt, whether I have concealed many truths, or adventured to report some errors, which by my weakness of judgement, or slackness of consideration, have happened in this Treatise, but through his divine assistance, have here accomplished what my soul desired to bring to pass, I mean, this poor Tractate, named the Souls Progress to the celestial Canaan; divided into two parts; the first part treateth of the divine Essence of God, and his holy attributes, and of the creation, state, death, and misery of man, put for the whole passage of the old Testament; the second part is put for the sum and compendium of the Gospel, and treateth of the words, works and sufferings of Christ, and of the happiness and blessedness of a godly man, in his state of renovation, being reconciled to God in Christ: which poor mite I do cast into the world's treasury, knowing that the great learned orthodoxal Writers out of their superfluous abundance, have cast in much, but like the poor widow in the Gospel; 
Luke 21.4.  I out of my want, do cast in, even all that I have, beseeching the Lord to give it a free passage in its progress, and that it may take that good effect in men's hearts, as is by me desired, to the glory of God; for whose sake, my soul's comfort, and the good of my country, and Christian brethren, I undertook this work; take it in good worth; if it be not as it should be, impute it to the want of learning, and not to the want of a loving heart to do my country good: For the places of Scripture cited in the margin are right, take them on my word; but howsoever it be, trouble not thyself, gentle Reader: For if it be good that is said, and agreeable to Scripture, make use of it, and be not solicitous to know from whose works it is drawn. The manner is plain and simple, and craveth pardon for what is amiss. Thus committing the work itself to thy courteous acceptance, and judicial reading, and both it and thee to the Lord, desiring him to honour thee with his grace, that you may so know him, as that you may be known of him, what remains, but that I pray unto God, that both you and I, and all them that shall read this Book, may profit by it, by the assistance of his holy Spirit, to the furthering of their salvation, to the glory of his Name, through Christ jesus our Lord: in Christian love I take my leave,  
JOHN WELLES. October 22. 1638.   

The Author's admonition to the Reader.  
I Do right well understand, Christian Reader, that many learned men have heretofore written & set forth many excellent works touching religion: whereupon it may seem, perhaps, a matter both vain and superfluous for me to travel any further therein, for as much as it is beyond all hope, that any of my doings can be comparable or near so good, as that which is already done by others: but like as I think their travel and labour in holy exercises well bestowed, which have written therein before me; so shall not I mislike them neither, which shall enterprise to do any thing in the like case after me: the very endeavour itself, being good, is always to be born withal, and not to be misliked: such is my judgement of the writings of others, therefore I stand in this hope, that others also may judge the like of mine; because they may all turn the diligent Reader unto some profit, if it be reverently used, and may much profit all faithful Christians, towards the understanding of holy Scriptures, and the exercise of godly life, it may so fall out that those points which be to seek, and wanting in this work of mine, may be found in others. Again, it is possible that some things which be not once touched by any one of my Authors, may be found expressly noted down by me: &, that matter by them handled in their works is somewhat intricate, and not in the weak capacity of simple people to comprehend, for whose Christian good these pains of mine were principally undertaken: which is by me in a brief and compendious manner expressed and set down, that the weakest capacity may rightly understand the true sense and meaning thereof, to the glory of God, and to the consolation of their own soul. Again, many people that cannot spare much money, to buy many books of great volumes of sundry Writers, may spare a little to buy this little tractate, wherein is comprised the substance of their works tending to my purpose, sufficient to salvation; wherein thou mayst behold the backparts of God thy maker and creator, and see the glory of Christ thy Saviour and mediator, 
Psal. 34.8.  and taste of the sweetness and consolation of God the holy Ghost, thy Comforter and sanctifier, with the duties of Christianity and Humanity, civil and moral government, with many singular and excellent things of special note, worthy remembrance. The manner is plain, but the matter is holy, excellent and heavenly: and if it be heedfully read, rightly understood, and carefully followed, and effectually applied, it will conduct thee in thy progress with alacrity, through this vale of tears, this world's miseries, in the Scriptures narrow path to heaven, the desired Port, the celestial Canaan; for this is but our sea, but eternity is our haven: but have a care that thou dost not crowd with the godless multitude in the broad way to hell; 
Wisd. 5.  take heed, walk charily: for the way is dangerous, craggy, and irksome, full of windings and turnings out, and many allurements in the way to hinder thy passage: about the midst of thy progress, in the later end of this first part, thou shalt find the meditation of the description of Hell; which if by faith unfeigned, and hearty repentance, thou shalt escape the danger prescribed; 
Esay 40.4.  all difficulties are then removed, 
Luke 3.5, 6.  the valleys shall be exalted, and every mountain and hill laid low: whatsoever is crooked shall be made strait, 
Baruch 5.7.9.  and the rough shall be made plain; go on with a godly and Christian courage, and thou shalt attain to the end of thy progress; but take heed to the first step of thy youth: for the first step thou settest out of the way in thy youth, thou steppest into the suburbs of Hell; and if thou goest on in thy sins to the next step of thy middle age, thou art at the very brink; but if thou perseverest and go on to the next step of thy old age without the mercy of God, and true repentance, thou art plunged in the very depth of hell, the pit of perdition, 
Matth. 22.13.  the bottomless gulf, the fiery lake; there shall be weeping and gnashing of teeth; therefore in thy youth have a careful and heedful care to thy life and conversation, that thou do not step out of the right way: for if thou be'st once out, it is a hard matter to find the way in again, without the grace of God assist thee, and his providence conduct thee: For the soul of man is dear beloved of God her father; yet for her sundry good graces, she is often and many ways tempted of the devil by three diverse means, 
In youth with lechery, in manhood or middle age with pride, in old age with covetousness, three pernicious sins.  at three several ages in this mortal life; if she resist and overcome the same, she is thereby adopted to the full fruition of eternal happiness, through Christ our Lord, which God of his mercy conduct so many as appertain to his kingdom in the right way to their lives end, and in the end bring them to the end of their progress, thy everlasting kingdom, the celestial Canaan, the haven of happiness; now the Lord prosper this work, direct our hearts aright, and bless the labours of his servants, to the glory of his name, through jesus Christ our Saviour, Amen.  
Thine in the Lord, JOHN WELLS.   

Psal. 40.12, 11.  I have not hid thy righteousness within my heart, but have declared thy righteousness to the great congregation. 
Deut. 32.1.3.  Hear, O ye heavens, and I shall speak, and let the earth hear the words of my mouth, for I will publish the name of the Lord, and ascribe honour unto our God. 
Acts 13.26.  Ye men and brethren, children of the generation of Abraham; and whosoever amongst you feareth God, to you is the word of this salvation sent. 
Psalm. 34.  Come ye children, and hearken unto me, and I will teach you the fear of the Lord. O praise the Lord with me, and let us magnify his name together.  

A perfect Table to find readily all the branches contained and treated of in the first and second Part of this Book.  

OF the Essence of God; what God is in his Essence, and how he is to be understood in his holy attributes, so fare as he hath revealed himself in holy Scripture; for otherwise no man is able to define what God is. page 1  
Of the majesty, greatness and quality of God. page 19  
Of divine directions, declaring the variable state and misery of man, from the time of his creation, to the time of the Gospel, or the new Covenant of Grace. page 30  
Of the creation of the world. page 34  
Of the Angels, their nature, their office, their fall. page 40  
Of man his first beginning. page 51  
Of the state of man's innocency before his fall. page 58  
Of original sin, the fall and apostasy of man. page 64  
Of the Devil's treacheries, and how to prevent him. page 74  
Of the moral law of God, the ten commandments. page 77  
Of the purity of conscience. page 89  
Of the accusations of conscience. page 91  
To avoid security. page 102  
Of the knowledge of man's corruption and state of misery in this world, and the miserable state and condition in the life to come, without we be renovated by Christ. page 105  
Of the meditation of the misery of the body and soul in this life. page 109  
Of the meditation of the misery of man after death, which is the fullness of cursedness. page 116  
Of the meditations of the grievousness of the torments of Hell. p. 120   

The Branches contained in the second part of this Book.  
OF the Covenant of the Gospel or the Covenant of grace. pag. 127  
Of the incarnation of the word, Christ. pag. 141  
Of Christ's Nativity. pag. 150  
Of Christ jesus, the sum or compendium of the Gospel. pag. 154  
Of the Cross of Christ, and his holy sufferings, for our sins. pag. 164  
Of repentance, or sorrow of the soul for sin. pag. 168  
Of the two Sacraments, Baptism and the Lords Supper. pag. 182  
Of the Lord's Supper, the institution of Christ. pag. 184  
Of the preparation to the receiving of the holy Communion of the Body and Blood of jesus Christ. pag. 199  
Of the ordinance of Christ, concerning the translation of the holy and blessed Sabbath. pag. 205  
Of Christ's ascension. pag. 208  
Of the coming of the holy Ghost. pag. 210  
Of the love of God. pag. 213  
Of the properties of Charity, and true love to our Christian brethren. pag. 217  
Of God's eternal election, and predestination. pag. 222  
Of mortification. pag. 234  
Of Regeneration. pag. 246  
Of Sanctification. pag. 255  
Of Justification. pag. 262  
Of Faith. pag. 267  
Of Hope. pag. 294  
Of Patience. pag. 301  
Of Prayer. pag. 313  
Of Afflictions. pag. 326  
Of general rules directing a Christian in a godly life. pag. 336  
Of God's glory. pag. 347  
Of the uncertainty of man's life, and the expectation of death. pag. 351  
Of temporary death, and of the several state of salvation and damnation. pag. 355  
Of a sweet contemplation of the beatifical joys of Heaven, and of heavenly things▪ and the blessed state of a regenerated Christian. pag. 364  
The Conclusion. pag. 373    


Esay 40.3.  A Voice cryeth in the Wilderness of this wicked world; prepare the way of the Lord make strait the path of our God in the Desert.  

Esay 58.1.  Cry now as loud as thou canst, leave not off, lift up thy voice like a Trumpet, and show my people their offences, and the house of jacob their sins.  

Psal. 36.1.  My heart showeth me the wickedness of the ungodly, that there is no fear of God before his eyes.  

Vers. 4.  He imagineth mischief upon his bed, and hath set himself in no good way, neither doth he abhor any thing that is evil.  

Esay 59.2, 3, 4.  But your misdeeds have separated you from your God, and your sins hide his face from you, that he heareth you not: for your hands are defiled with blood, and your fingers with unrighteousness: your lips speak leasing, and your tongues set forth wickedness. no man regardeth righteousness, and no man judgeth truly; every man hopeth in vain things and imagineth deceit, conceiveth weakness, and bringeth forth evil.  

Vers. 7.  Their feet run to evil, and they make haste to shed innocent blood: their counsels are wicked counsels, harm and destruction are in their ways.  

jerem. 9.8.  Their tongues are like sharp arrows to speak deceit with their mouth: they speak peaceably to their neighbour, but privily they lay wait for him.  
And like as a net is full of birds, so are their houses full of that which they have gotten with falsehood and deceit: 
jer. 5.27.28.  hereof cometh their great substance and riches, hereof are they fat and wealthy, and are more mischievous than any other; they minister not the law, they make no end of the fatherless cause, yea they judge not the poor according to equity.  
They are corrupt, 
Psal. 53.2, 4.  and become abominable in their doings, there is not one that doth good, no not one.  
For though they can say the Lord liveth, yet they swear to deceive. 
jer. 5.2.   
Their throat is an open sepulchre, 
Psal. 14.5.  with their tongues have they deceived, the poison of asps is under their lips.  
Their mouths are full of cursings and bitterness, their feet are swift to shed blood. 
Vers. 6.   
For when ye have stolen, 
jer. 7.9.  murdered committed adultery and perjury, when ye have offered unto Baal, following strange and unknown gods, shall ye be punished.  
Have they no knowledge that they are all such workers of mischief, 
Psal. 14.7, 8.  eating up my people, as it were bread? destruction and unhappiness is in their ways, and the way of peace have they not known.  
Should I not punish these things, 
jer. 5.29.  saith the Lord, should I not be revenged of all such people as these be?  
Hear thou earth also, behold I will cause a plague to come upon this people, 
jer. 6.19.  even the fruit of their own imaginations, for that they have not been obedient unto my words and to my law, but abhorred them.  

Psal. 28.4, 5.  Reward them according to their deeds, and according to the wickedness of their own inventions, recompense them after the works of their hands, and pay them that they have deserved.  

Eccles. 8.11.  Because now that evil works are not hastily punished, the heart of man giveth himself over unto wickedness.  

Esay 5.14.  Therefore gapeth hell marvellous wide, that their glory, multitude, and wealth, with such as rejoice in her shall descend into it.  
Thus hath a man a fall, and is brought low; and the high looks of the proud shall be cast down: 
Vers. 15. Psal. 36.12.  there are they fallen all that work wickedness, they are cast down, and shall not be able to stand.   

To the Reader.  

IF thou wouldst understand the Deity;  
Behold the mystery of the holy Trinity:  
An Essence divine, eternal, infinite is he,  
Spiritual, and of wonderful magnanimity,  
Of power, of might and majesty,  
Of goodness, greatness and excellency,  
Of glory, continuance and quality;  
And is perfectly good unchangeably,  
From everlasting and perpetually,  
And is every where present repletively,  
Essentially, potentially and virtually,  
Which is seen by his admirable works apparently,  
With our eyes and mind continually,  
From age to age universally.   

This Almighty God incomprehensible,  
Omnipotent, invisible and incomparable,  
Immortal, incorruptible and unspeakable,  
Dwelleth in light inaccessible;  
And is coequal, coessential and coeternal,  
Of one substance, immutable and unsearchable.   

This high blessed Heaven's Creator,  
Is the earth's creatures Conserver,  
Increaser, nourisher, repairer and governor  
By his omnipresent power.  
Although he dwells in Heaven principally;  
Yet he is, and dwells on earth effectually;  
In the faithful his elect especially,  
In his wisdom, grace and mercy.   

Therefore be praised evermore the Trinity,  
Father, Son and holy Ghost in unity;  
This to believe is godly charity,  
Saving faith and holy piety;  
For speaking of God's simple verity,  
Nought more beseems then true simplicity.  
If further thou wouldst understand his Majesty.  
Go in, behold and see his excellency;  
For what I know of his all-knowing worth,  
With single heart I have simply here set forth;   

Thus wishing that my labours may,  
To heavens rest thy soul convey.   
No attributes can sufficiently express the essence of God, but the attributes which be given unto God, be taken out of the usage of men's speech, and so applied unto the nature of God, to the end that those things which cannot be properly expressed by any tongue nor language, may yet at the least wise be by the figures of men's speeches in some sort shadowed; whatsoever therefore is spoken of God, is so in God, as it serveth to help our weak understanding, to conceive in our reason, and to utter in our speech, the majesty of his divine nature, quality and essence; for of himself he is infinite and ineffable, in his essence, might, power, and working.   

THE SOULS PROGRESS TO THE Celestial CANAAN.  

Of the Essence of God, and how he is to be understood in his holy Attributes so fare as he hath revealed himself in holy Scriptures; for otherwise no man is able to define what God is.  
ALL men are by a certain instinct of nature desirous of knowledge, and account ignorance evil and unseemly: like a defective body or sightless house: for knowledge is the eye of the mind: the light of the soul: the ornament of grace and nature: and is a collection of understanding, gathered in the grounds of learning; by the instruction of wisdom: 
Eccles. 1.  she is the exercise of memory, in the actions of the mind; and the imployer of the senses in the will of the Spirit: and such Riches, as will swim with the master, when he suffers shipwreck; and sees his whole estate sink before his eyes: Now the more excellent a thing is, the more worthy it is of our knowledge: for it is discommendable and uncomely for anyman to be ignorant of himself; especially of the causes, the means and manner of his eternal Salvation and Redemption from horrible and intolerable Misery. To further this knowledge, my purpose is, out of the Scriptures, and by the help of sundry learned and orthodoxal Writers, briefly to show and set forth how God is to be understood: and so we shall, as in a glass behold, what course the Lord hath in his wisdom taken to manifest his grace unto us: and to make us partakers of his glory.  

3 Means to know that there is a God.  Touching this matter; there are three ways whereby God doth manifest and open himself to the knowledge of man: the first way, and most general, consisteth in his working, where the Majesty of God setteth himself to be seen in all his works throughout the compass of all the world, in Heaven as well as in the earth: 
Rom. 1.20.  this way is most general, because it is so set forth to all people of all Nations; that no man can excuse himself for not knowing God. 
Vers. 19  It cannot be denied but that there is in us a certain quickness of understanding and strength of reason, 
Wisd. 13.  as might be the eye of our mind, whereby we may know in God's Works, God himself the worker thereof: but unless the brightness for the works of God were so great, that they did set forth the Majesty of the worker to be seen throughout all the earth, our reason should have had no cause or means to have known that there had been a God. Therefore the first cause of our knowledge of God, is attributed to the light and brightness of the Works of God; whereby the Philosophers did acknowledge the Majesty of the invisible God, 
Rom. 1, etc. How the Philosophers knew God by his Works.  as the Apostle witnesseth. For first they did observe in the Works of God, an exceeding great Majesty; an infinite multitude; a wonderful variety, a most constant order; a seemly agreement; an endless continuance; a pleasant vicissitude, or intercourse of things coming and going: briefly, 
Wisd. 13.  such wisdom in creating, governing and bestowing of things; and in conserving of them such power and might, that they could ascribe the whole workmanship of all things, Heavenly and earthly, to no other nature, but to the Nature of God. Besides this, they tasted indeed of the wonderful goodness of God, by the infinite number of commodities growing unto them, both from Heaven and earth, which the Apostle rehearseth saying: 
Acts 14.17.  Verily he left not himself without witness, doing good and helping them from Heaven, giving rain, and fruitful seasons, filling their hearts with food and gladness. Thirdly, they felt a marvellous terror of lightning, earthquakes, 
Math. 24.  pestilences, gapings of the ground, strange sights and apparitions from Heaven, in the Sun, Moon, Stars and Comets, the foreshewers of great mischiefs and slaughters: and withal that the prophecies of things to come, such as were Sibyls, 
job. 37. job 38.  and of the Prophets were so certain and true, that they plainly pass the limits of man's foreknowledge, and proved the power of the Godhead to govern all things in the world.  
They that be so unfaithful and gross, 
Some believe nothing but what they see with their eyes, as the Stoics and Epicures.  that they cannot apply their understanding and credit to things invisible, be so affected for the most part, that they believe nothing neither of the life, felicity and glory of Heaven; neither of the angels, spirits and devils of hell: because they suppose there is nothing farther and besides that which is seen with our eyes; and so they acknowledge not God in their hearts, for that he is not seen: neither, they consider not that there be also some other things invisible, which for all they see them not, yet they cannot deny them to be: who ever saw a voice? who hath seen the wind? who ever saw a savour? these things indeed are invisible, but yet notwithstanding, no man of any perceivance, will deny them to be: and whereby are they judged to be? but by the perceivance of their efficacy and working: the voice is not seen, yet is it heard: the wind is not seen, yet is it perceived by feeling; and his working and violence, in that which it bringeth to pass: a savour is not seen, but by smelling is perceived most effectually: who ever saw at any time his soul? 
The faculties of the soul.  yet no man is so unwise to deny that his soul is within him, by whom he perceiveth he hath life; sight and hearing, smelling, feeling, tasting, and power to move from place to place: who ever saw his own mind? and is there any man so void of reason, that he will say, he hath none, because he seethe none? and yet thereby conceiveth, understandeth, and judgeth: no man ever saw the power of his will and heart, 
God is known by his creatures and workings.  yet there is no man but perceiveth he hath such a power, whereby he loveth, hateth, desireth and envieth, mourneth and rejoiceth: 
Rom. 1.20, 21.  why judge we not likewise of God? he is indeed invisible of himself, but through his working virtue, and goodness he declareth himself, so that the mind of man, except it be altogether blinded, may easily judge by the godly works, that there is a God, by whom all things are made, and by whom all is governed; so that any man of understanding must needs grant that he doth not understand God in his mind, by his works only, but also that he seethe him with his eyes, 
job 13.1, etc.  hears him with his ears, and perceiveth him in his smell and feeling; and the faithful man surely maketh trial of God even in his taste, 
Psal. 34.8.  so the Prophet saith, Taste and see how sweet the Lord is. Unless Honey be tasted, ye cannot know how sweet it is; even so, unless you taste of God, ye shall not know how sweet he is; the taste of his sweetness is the understanding of his goodness perceived by faith.  
The second way whereby God doth manifest himself unto men, consisteth in the Word, 
God is known also by his Word.  for so God hath opened himself to our fathers, by word and speaking, even from the beginning of the world, until the days of the new Testament, whereof the Apostle speaketh, saying, 
Hebr. 1.1, 2, 3.  Divers and many ways hath God spoken to our fathers by the Prophets; but last of all, he hath spoken unto us by his Son: this is a special way: for it happened not so to every Nation; as it did by a special grace happen to the Israelites: 
Psal. 147.  he that declared his Word to jacob, his Righteousness and his judgements unto Israel, he did not so unto all nations; and yet this Word, and Christ also, is the only Son of God.  
The third way is by inspiration, 
God is opened to the Elect by inspiring.  and the secret revelation of the holy Spirit, and this is called most special for a difference from the other two, that be indifferent to good and evil; and this may pertain to the elect only, who beside the light of works, and the declaration by word, getteth almost certain knowledge of God, yet rather a feeling, and a taste of him, 
Ephes. 3.5.  by the lively and effectual inspiration and revelation of the holy Spirit of God; by these three ways man may certainly know there is a God.  

What God is in his Essence, and how to be understood in his holy Attributes?  
Secondly, it seemeth that this question hath troubled many men's minds; also, who it is that is God: Certainly known by so many manifest and many testimonies of godly works: Further, to know what God is; God is a divine Essence, and Incomprehensible, Immutable, Indivisible, Impassable, Incorruptible, Immortal, 
1 Tim. 6.16. 2 Cor. 3.17.  Unspeakable, perfect and everlasting, dwelling in Inaccessible light, spiritual and infinitely perfect; whose being is from eternity to eternity. In the Godhead there are three divine persons, the Father, Son, and holy Ghost; these three persons are not three several substances, but three distinct subsistences, or three diverse manner of beings; of one and the same substance and divine essence; so that a person in the Godhead, is an individual understanding, and incommunicable subsistence, absolute of itself, and not sustained by any other.  
The persons in this Mystery, or divine Essence, are but three: there is another, and another; but not another thing, and another thing: the divine Essence in itself is neither divided nor distinguished; but the three persons in the divine Essence are distinguished amongst themselves by their names, 
Mat. 11.27. Mat. 3.17. Esay 63.16. Eph. 3.16, 17.  by their order, and by their actions: in this manner: the first person of the glorious Trinity, is named the Father, first in respect of his natural son Christ: secondly, in respect of the elect; his adopted sons, not by nature, but by grace: Christ the son is the second person of the glorious Trinity; and the only begotten son of his Father, not by grace, but by nature; 
Hebr. 1.3. Esay 36.10. joh. 20.21, 22. 1 Pet 1.15. and Thes. 1.2.  the third person is named the holy Ghost; first, because he is spiritual without a body, secondly, because he is spired, and, as it were, breathed, that is, proceedeth from them both; because he is holy in his own nature, and the immediate Sanctifier of all Gods elect people.  
Hence it is, that for as much as the Father is the fountain & original of the Trinity, the beginning of all eternal working; the name of God in relation, and the title of Creator in the Creed, 
joh. 14.1.  are given in especial manner to the Father, our Redemption to the Son, and our sanctification to the Person of the holy Ghost, as the Immediate agents of these actions. 
Rom. 8.3, 4. 1 Cor. 15.24.   
This divine order excepted, there is neither first nor last, neither superiority, nor inferiority among the three persons: for nature, they are coessential: 
joh. 1.1.  for definitie, coequal: and for time, coeternal: For the essence doth not beget an essence, but the person of the Father, begetteth the person of the Son, 
joh. 5.19.  and so he is God of God, and hath from his Father the beginning of his person and order, 
Rom. 8.9.  but not of essence and time: And the holy Ghost proceedeth equally from both the Father and the Son, by an eternal and incomprehensible spiration: for, as the Son receiveth the whole divine essence by generation; so the holy Ghost receiveth it wholly by spiration: 
Rom. 11.36.  But because the Father created, 
As Redemption. Act. 20.28. and Sanctification.  and still governeth the world by the Son, in the holy Ghost; therefore these external actions are indifferently, in the Scripture often times ascribed to each of the three persons; and therefore are called Communicable and divided actions; 
1 Pet. 1.23.  so that when we say that the divine essence is in the Father unbegotten, in the Son begotten, and in the holy Ghost proceeding, we make not three essences, but only show the diverse manner of subsisting; by which the same most simple, eternal and unbegotten essence subsisteth in each person, namely, that it is not in the Father by generation, that is in the Son communicated from the Father by generation, and in the holy Ghost communicated from both the Father and the Son, by proceeding. These are incommunicable, and do make not an essential, accidental or rational, but a real distinction, betwixt the three persons: And because the divine essence common to all the three persons, is but one; we call the same Unity: But because there be three distinct persons in this one indivisible essence, we call the same Trinity: So that this Unity in Trinity, and Trinity in Unity, is a holy Mystery, rather to be religiously adored by faith, 
job 11.7.  then curiously searched into by reason.  

That God is one in Trinity  1. These things be manifest, and must with a simple and clear faith be believed: that God is one in essence, nature, Godhead, will, moving and working, three in three persons, of which every one hath several subsistence and property; which for all that be so in God, that the Essence, Nature, Godhead, Majesty, working, will, power, honour, and continuance for ever is common to them all, all coessential, all coeternal; 
The Appellations of the persons.  for we see that these three persons are called in holy Scriptures, God, the Word, the Spirit, but more plainly by Christ, the Father, the Son, and the holy Spirit.  

Matth. 28.19.  We see that the faith of this holy Trinity is not meant to be three Gods, but three unsearchable subsistences or persons in one true God, set forth to man for the better knowledge of Christ, his only begotten Son, and for the increase of his glory, according to the measure of his revelation: 
A Similitude.  For, as two diverse and sundry natures joined together in one man, do not make two men, but both do still conserve the unity of one person, so that it remaineth still one man, made of soul and body, why then should it not sink into our heads, that three subsistences in one God, neither in being, neither in nature be diverse, but altogether equal and even, do not let but that the unity of God remaineth still one.  

A Similitude of the Sun.  Who is so weak of judgement, or so foolish of understanding, to believe that there are three suns, being indeed, but one, because there is three qualities or effects in the sun: First, as it were, a fountain of light, 
Note.  never ceasing: Secondly, the clear shining brightness which cometh thereof: Thirdly, the heat breathing out and proceeding from them both: 
The similitude of man.  who is so mad to determine or Imagine, that a man hath three spirits, because there are found three, as it were diverse substances, the soul, the mind, and the will: the soul whereby man liveth and moveth; the mind whereby he understandeth, judgeth and discerneth: the heart or will whereby he willeth or willeth not, hateth or loveth, is sorry or glad, becometh good or evil? these things are manifestly found in ourselves: whereby we may be led as by the hand, to know the one and true God in this holy Trinity of Persons, and in Trinity a perfect unity of Godhead; how may it be rightly understood, 
job 11.7.  how the soul breedeth the mind, and how the will cometh of them both? By what way then can we understand the divine birth of the Word of God; and the proceeding of the holy Spirit? thus in brief I thought meet to note, concerning this question, what God is: for the simpler sorts sake, to the intent they may understand how fare forth the use thereof may do them good that be desirous to apply their knowledge and understanding to God, to the study of true godliness, and not unto curiosity. 
john 1.1, 2, etc.  And take this by the way, that as the natural son of man, is naturally man; so is the natural Son of God naturally God, and of one Essence with his Father; but this knowledge of the holy Trinity, was somewhat hidden till the revelation of the Word that took flesh. When the holy Spirit began more especially to work, than this mystery of the Trinity in God was openly set forth by Christ, when he said; Go teach all People, 
Math. 28.19. The revelation of the holy Trinity.  baptising them in the Name of the Father, of the Son, and of the Holy Ghost: and then conferred his grace upon them, whereby the ministry of the holy Trinity began to be opened unto the world; should be a manifest witness to the people; that whosoever should be received into that grace, should in the Sacrament of the first admission, confess themselves to be sanctified in the name of the Father, of the Son, and of the Holy Ghost. Thus fare of the diverse manner of being in the divine essence: Now of the Attributes thereof, and first of the Nominal.  
The Attributes of God are of two sorts: either Nominal or Real. The Nominal attributes are of three sorts: the first which signify God's Essence. Secondly, the Persons in the Essence. Thirdly, those which signify his essential works. The first is named 
a Exod. 6.3, etc. Exod. 15.3, etc. Psal. 83.18 Esay 48.11.  Jehovah, which signifieth Eternal being of himself, in whom is being without all beginning; all other beings both begin and end: he is named jehovah, not only in respect of being, and causing all things to be; but especially in respect of his gracious promises, which without fail he will fulfil in his appointed time, and so causeth that to be which was not before: 
Esay 55.7. john 14.2, 3.  and upon our true repentance he will assuredly pardon and forgive us all our sins, at the time of death receive our souls, and in the resurrection raise up our bodies in glory to life everlasting: therefore this Name is a golden pledge unto us, that because he hath promised, he will surely perform unto us.  

Exod. 3.14. Vers. 13.  The second Name denoting God's Essence is Eheieh, but once read, and of the same root that jehovah is, and signifieth, I am that I am: for when Moses asked God by what name he should call him, God then named himself, Eheieh Ascher: Eheieh, I am that I am, or I will be that I will be: signifying that he is an eternal unchangeable being, and all other creatures are temporary and mutable. This name in the New Testament is given to our Lord Christ, 
Apoc. 1.8.  when he is called Alpha and Omega, the beginning and the ending, which is, which was, and which is to come: the Almighty: for all time past and to come is aye present before God. And to this name Christ alludeth, Before Abraham was, I am: 
john 8.58.  this Name should teach us likewise, to have always present in our mind, our first creation, our present corruption, and our future glorification.  
The third Name is Jah, 
Psal. 112, etc. Psal. 113.1, 2.3, 4, 5.  which as it comes of the same root, so it is the contract of Jehovah, and signifieth Lord: because he is the beginning, and being of beings. This Name is ascribed unto God: so when this Name is absolutely given to God, it answereth to the name Jehovah; and so translated by the seventy Interpreters: for God is so a Lord, that he is absolute of himself, and Lord of all. This Name should always put us in remembrance to obey his Commandments, to fear his Judgements, 
Mala. 1.6.  to submit ourselves in all things to his blessed will and pleasure, saying with Ely, It is the Lord, 
1. Sam. 3.18.  let him do whatsoever seemeth him good.  
The fourth is God, 600. times used in the New Testament, which signifieth, To burn or kindle; for God is light, and the Author both of heat, light, and life, in all Creatures: either immediately of himself, or mediately by secondary causes; but when it is properly and absolutely used, 
Note.  it signifieth the eternal essence of God, being above all things, and through all things, and seethe all things in all places; giving life and light to all creatures, and preserving and governing them in their wonderful frame and order: therefore let us take heed every where what we do in his sight: thus fare of the names which signify the Essence of God.  
The Name chiefly which signifieth the persons in the Essence, is Elohim.  
Elohim signifieth the mighty Judges; 
Genes. 3.22. Deut. 7.6.  it is a name of the plural number, to express the Trinity of persons in the unity of Essence: the mighty God, or all the three Persons in the Godhead. 
Math. 21.37.  It is derived of Alah, he swore: because in all weighty causes, when necessity requireth an oath to decide the truth, we are only to swear by the Name of God, which is the great and righteous Judge of Heaven and earth: as oft therefore as we read, or hear this name Elohim, it should put us in mind to consider that in one divine Essence there are three distinct persons, and that God is jehovah Elohim.  
Now follow the names which signify Gods essential works, which are these five especially:  

Math. 27.46. Math. 25.31. 2 Chro. 32.8.  The first, El: which is as much, as strong God, and teacheth us that God is not only most strong, and fortitude itself, in his own Essence: but also that it is he that giveth strength and power to all creatures: therefore Christ is called El Gibbor, the strong, most mighty God: therefore let not Gods children fear the power of enemies, for El, our God, is more strong than they.  
Secondly, Shaddai, that is, omnipotent: by this name God usually styled himself to the Patriarches; I am El Shaddai, the strong God Almighty; because he is perfectly able to defend his servants from all evil, to bless them with all spiritual and temporal blessings, and to perform all the promises which he hath made unto them for this life, and in the life to come. This Name belongeth only to God himself, and to no creature, no not to the humanity of Christ. This may teach us with the Patriarches, to put our whole confidence in God, and not to doubt of the truth of his promises and the performance thereof.  
Thirdly, Adonai, which is, My Lord: this name Analogically is given to creatures, but properly it belongeth to God alone; it notes unto us the mystery of the holy Trinity: if I be Adonim, Lord, 
Malac. 1.6.  where is my fear? this name is given to Christ, when he saith, 'Cause thy face to shine upon thy Sanctuary that is desolate, 
Dan. 9.17, 18.  for Adonia, the Lord Christ his sake. The hearing of this holy name, may teach every man to obey God's Commandments, and to fear him alone, to suffer none besides him to reign in his conscience, to lay hold by a particular hand of faith upon his Word and Promises, and to challenge God in Christ to be his God, saying with Thomas, Thou art my Lord, and my God.  
4. Helion, that is most high; this name Gabriel giveth unto God, telling the Virgin Mary, 
Psal. 9.2. Dan. 4.17.24.25. Act. 7.48. Luk. 1.32.  that the child that should be borne of her, should be the Son of the most high. This teacheth us, that God in his Essence and Glory exceedeth infinitely all creatures of heaven and earth, and that no man should be proud of any earthly honour or greatness, but to desire true dignity, and to labour to have communion with God in grace and glory.  
5. Abba, signifying Father; 
Rom. 8.15. Esay 9.5. Jam. 1.17. 2 Tim. 6.16.  for God is Christ's father by nature, and Christians by adoption and grace: Christ is called the everlasting Father, the prince of Peace, because he doth regenerate us under the new Testament: God is also called father of Light, because God dwelleth in inaccessible light, and is the ●●thour, not only of the son's light, but also of all the light both of natural reason, and of supernatural grace: this name teacheth us, that all the gifts which we receive from God, proceed from his mere fatherly love, and that we should love him again as dear children; and that we may in all our troubles be bold to call upon him as a father for his help and secure; thus should we not hear of the sacred names of God, but that we should thereby be put in mind of his goodness unto us, and of our duties unto him; and then we should find how comfortable a thing it is, to do every thing in the name of God, a phrase usual in every man's tongue, but the true comfort thereof through ignorance known to few men's hearts, it is a great wisdom, and an unspeakable matter for the strengthening of a Christians faith, to know, how in the mediation of Christ, to invocate God by such a name, as whereby he hath manifested himself to be most willing, and best able to help and secure him in his present need and adversity. The ardent desire of knowing God, is the surest testimony of our love to God, and of God's favour to us. 
Psal. 91.14, 15, 16.  Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name; he shall call upon me, and I will hear him, yea, I will be with him in trouble, and deliver him, and bring him to honour, and show him my salvation. Thus fare of the nominal Attributes:  
The real Attributes are of two sorts, either absolute or relative: the absolute Attributes cannot in any sort agree to any creature, but to God alone; these are two, Simpleness, and Infiniteness.  
Simpleness is that whereby God is void of all composition, division, multiplication, accidents or parts compounding, either sensible or intelligible; so that whatsoever he is, he is the same essentially: it hinders not God's simpleness that he is three, because God is three, not by composition of parts, but by coexistence of persons. 
Job 11.8.  Infiniteness is that whereby all things in God are void of all measure, limitation and bounds, above and beneath, before and after. From these two do necessarily flow three other absolute Attributes.  

Act. 7.48, 49. 1 King. 8.27.  1. unmeasurableness, or Ubiquity, whereby he is of infinite extension, filling heaven and earth, containing all places, and not contained of any space, place, or bounds, and being no where absent, is every where present; he is universally present, repletively every where, inclusively no where; 
Psal. 19.1.  by which God is said to be in heaven, because that there his power, wisdom, 
Hos. 2.21. Esa. 40.22, etc.  and goodness is in a more excellent manner seen and enjoyed; as also because that usually he doth from thence pour both his Blessings and Judgements upon us.  
2. Unchangeableness, whereby God is void of all change, both in respect of his Essence and Will.  
3. Eternity, whereby God is without beginning of days, or end of time, and without all bounds of precession. Thus fare of the absolute Attributes: now of the Relative, or such as have reference to the Creatures:  
Those are five: 

1. Life.  
2. Understanding.  
3. Will.  
4. Power.  
5. Majesty.    
1. The life of God is that by which, as by a most pure and perpetual act, 
Psal. 36.9.  he not only liveth of himself, but is also that ever and overflowing Fountain of life, from which all creatures derive their lives, so as that in him they live, move, breath, and have their being; and because his Life only differs not from his Essence, therefore God is said only to have Immortality: the second, 
Tim. 6.16.  is Understanding or Knowledge of God, and is that whereby, by one pure act, he most perfectly knoweth in himself all things that ever were, are, or shall be, yea, the thoughts and imaginations of men's hearts.  
2. This knowledge of God, is either general, by which God knoweth simply all things eternally; the good by himself, 
1 King. 8.39. Psal. 139.2, etc.  the evil by the good opposite unto it, imposing, first, things contingent, the lot of contingence, and to things necessary, the law of necessity; and thus knowing all things in and of himself, 
Luk. 16.15. Hebr. 4.22.  he is the cause of all the knowledge that is in all, both men and Angels: secondly, the special knowledge, called the knowledge of approbation, 
Rom 11.33.  by which he particularly knoweth, and graciously acknowledgeth only his Elect for his own. 
2 Tim. 2.19.  Understanding also contains the wisdom of God, by which he most wisely ruleth them to serve his own most holy purpose and glory.  
3. The Will of God is that whereby of necessity he willeth himself, as the sovereign good, and by willing himself, willeth most freely all other good things which are out of himself; though in itself the will of God be but one, 
1 Tim. 2.5. Rom. 9.15, 16,  as in his Essence; yet in respect of the diverse objects and effects, it is called in the Scriptures by diverse names. 
17, 18. 1 Joh. 3.1.  The first, Love, whereby is meant Gods eternal good will, whereby he ordaineth his Elect to be freely saved through Christ, 
Psalm. 45.8. Ephes. 1.11.  and bestoweth on them all necessary graces for this life, and in the life to come, taking pleasure in their persons and service. 
2 Thes. 1.6.  The second, Justice is God's constant will, whereby he recompenseth men and Angels, 
2 Tim. 4.8.  according to their works ' punishing the impenitent, according to their deserts, called the justice of his wrath, 
Deut. 7.9, 10.  and rewarding the faithful according to his promise; called the justice of his grace. The third mercy, 
Psal. 145.7, etc.  which is God's mere good will, and ready affection to forgive a penitent sinner, notwithstanding all his sins and ill deserts. 
Mat. 16.18, 19  The fourth, goodness, whereby God willingly communicateth his good, with his creatures; 
Psal. 146.6, etc.  and because he communicateth it freely, 
Numb. 23.19, 20.  it is termed grace. The fifth, truth, whereby God willeth constantly those things which he willeth, 
2 Pet. 3.9, 10.  effecting and performing all things which he hath spoken, in his appointed time. 
Rom. 2, 4.  The sixth is patience, whereby God willingly forbears to punish the wicked, so long as it may stand with his justice; 
1 Thes. 4.3.  and till their sins be ripened. The seventh holiness, 
Heb. 12.14.  whereby God's nature is separated from all profaneness, and abhorreth all filthiness: 
1 Pet. 1.5.  and so being wholly pure in himself delighteth in the inward and outward purity and chastity of his servants, 
Esay 6.2.3.  which he infuseth into them. The eight Anger whereby is meant Gods most certain and just will, 
Psal. 106.23.29 40, 41.  in chastening the Elect; and in revenging and punishing the reprobate, for the injuries they offer to him and his chosen, 
Reve. 19.1, 2.  and when God will punish with rigour and severity, 
Thes. 1.1.10.  than it is termed wrath; temporal to the Elect, and eternal to the reprobate.  
Fourthly, 
Gen. 17.1. Psal. 115.3. Math. 11.26. Math. 8.2. Eph. 1.11. Math. 3.9. & 20.34. Rom. 9.17, 18.  the power of God is that whereby he can simply and freely do whatsoever he will, that is agreeable to his nature, and whereby, as he hath made, so he still ruleth Heaven, and earth, and all things therein. This almighty power of God is either absolute, by which he can will and do more than he willeth or doth: or actual, by which God doth indeed whatsoever he will, and hindereth whatsoever he will not have done, Psal. 115.3.  
Fifthly, Majesty is that by which God by his absolute and free authority, reigneth and ruleth, 
Chro 29.11.12 2 Sam. 7.22. Apoc. 5.12.13. Rom. 9.15. Luke 19.27. Psal. 2.9. & 110.1.  as Lord and King over all creatures, visible and invisible; having both right and propriety in all things; as from whom, and for whom are all things: as also, such a plenitude of power, that he can pardon the offences of all, whom he will have spared; and subdue all his enemies whom he will have plagued and destroyed; without being bound to render to any creature a reason or account of his doings; but making his own most holy and just will, his only most perfect and eternal Law; from all these Attributes ariseth one, which is God's sovereign blessedness or perfection. Blessedness is that perfect and unmeasurable possession of joy and glory, which God hath in himself for ever; and is the cause of all the bliss and perfection, that every creature enjoyeth in his measure.  

Of these Attributes we must hold these general rules.  No Attributes can sufficiently express the Essence of God, nor declare what he is; because he is infinite and ineffable: whatsoever therefore is spoken of God is not God; but serveth rather to help our weak understanding to conceive in our reason, and to utter in our speech, the Majesty of his divine Nature, so fare as he hath vouchsafed to reveal himself unto us in his Word. All the Attributes of God belong to every of the three Persons, as well as to the Essence itself; with the limitation of a personal propriety: as, the mercy of the Father, is mercy begetting; the mercy of the Son, is mercy begotten; the mercy of the holy Ghost, is mercy proceeding. Again, the essential Attributes of God differ not from his Essence, because they are so in the Essence, that they are the very Essence itself; therefore in God there is nothing to be found, which is not either his Essence or Person: to speak properly, there are not in God many Attributes, but one only which is nothing else but the divine Essence itself: but in respect of our reason, they are said to be many different Attributes; for our understanding conceives by the name of mercy, a thing differing from that which is called Justice: God's essential Attributes are not therefore really inseparable, for the Essential Attributes of God are not parts or qualities of the divine Essence, nor accidents in the Essence, as in a subject; but the very whole and entire Essence of God: so that such Attribute is not an other, and another thing, but one and the same thing. There are therefore no quantities in God by which he may be said to be so much, and so much; nor qualities, by which he may be said to be such and such: but whatsoever God is, he is such and the same by his Essence. By his Essence he is wise, therefore wisdom itself: by his Essence he is good, therefore goodness itself: by his Essence he is merciful, therefore mercy itself: by his Essence he is just, therefore justice itself, etc. in truth, and in a word, God is great without quantity; good, true, and just, without quality; merciful, without passion; an act, without motion; every where present, without fight; without time, the first, and the last; 
jam. 1.17.  the Lord of all creatures, from whom all receive themselves, their being, and all the good they have.   

Of the Majesty, Greatness and Quality of GOD.  
THe question here is not of any bodily quality, 
How the question is of God's quality, and what manner of thing the quality of God is.  but of the Majesty of God: for he is wonderful, not in body, which he hath not; but in godly Majesty: which appears in his goodness, wisdom, power, glory, and eternity: the quality of God's Majesty is such, that it cannot be expressed, though a man would say, his goodness, his power, his wisdom and glory is the greatest of all; for these words superlative, because they do include a certain comparison of other that be good, wise and strong, do agree better with men than with God, unto whom they cannot be attributed, but so that they shall seem to diminish his divine Majesty and excellency; chief because he is alone good, alone wise, and alone strong; therefore when we consider the quality of the goodness, wisdom, strength, glory, and continuance of God, we must forbear all comparisons, and acknowledge that his goodness, wisdom, greatness, majesty, power, and glory, is incomparable, passing great, and his continuance infinite: and this infinite excellency of God's goodness we must observe, 
Rom. 1.  and honour in his creation, disposition and providence, wherewith he hath made, disposed and governed all things passing well; chief in his loving kindness, that he sent his Son into the world for our salvation, the excellency of his strength and power appeareth in his word, whereby he made Heaven and earth, and all things of nothing: his infinite wisdom is to be seen, as well in his creation as in his marvellous ordering of all things. Let this be sufficient to have touched somewhat pertaining to this matter, now of the works of God.  
After those things that we have briefly noted of the Essence, Persons, Nature and Majesty of God, the next is to look into his works: for it is best known by his works, both, that he is, what he is, and of what quality he is, and how great he is. Wherefore every godly heart, will yield all his endeavour to look continually into the works of God, with the eyes of faith, that he may be perfectly instructed by them, what he ought to judge of him: God he worketh continually, and without ceasing: Christ saith, My Father worketh even till now. 
john 5.17.   
God is every where present, both essentially, and potentially, and virtually; for God is infinite, as well in his Essence, as in his Might, Power, and Working: For as the Apostle saith, 
Acts 17.24, 25, 26, 27, 28.  God worketh all in all; for all things be not only of him, and by him, but in him, & through him also; he is therefore generally present every where, and in all, and so preserveth, directeth, & governeth all things, but especially touching his special majesty and glory, he is, and dwelleth in Heaven; but by his goodness and grace, he is, dwelleth and abideth in his elect and faithful people on earth; such as do love and obey him, whom he doth especially love, preserve, defend, and keep; which is called the presence of his grace. Therefore what surer safeguard can there be unto man, subject to so many dangers, afflictions, miseries, and calamities, than to have his God present with him by a certain special grace and favour, but in the wicked and the ungodly, he is in them in his anger and wrath, 
Psal. 78.31, etc.  whom he doth abhor as reprobate and cast off. For the presence of him which is the maker, preserver, 
For as much as the Essence of God is contained in no place yet it cannot be said, that it is no where, so that of necessity it is every where.  and governor of all, cannot be idle, but worketh all in all, and with the power, might, and working of him, all things should lie dead, and to no effect; so that of necessity, God in his Essence and working is every where; like as if a man should say of the soul, that it is contained in no certain place of the body, yet for all that, it is in every place, and in all parts, and doth fill the whole body; so like as if our body were destitute of the operation of the soul, it were dead, therefore the soul is certainly present in the whole body, and every part thereof essentially and virtually, but more especially in the Memory, Will, 
They are the faculties of the soul.  and Understanding: so every man by his contemplative and imaginary presence is every where: as when we do set before us as present, 
Ephes. 1.18.  those things which by considering we do see within our mind in diligent contemplation and imagination; and by this we do present unto our minds, both things fare off, past, and to come, 
1 Cor. 5.3.  and this spiritual presence is that whereby we be present in spirit, though fare off absent in body. Again, God is present every where in his might, power and working: For, as an earthly king is royally present in every place of his kingdom and dominions, by his Officers, Magistrates and Ministers, though not in his corporal presence, and this kind of presence is more fit and convenient for the majesty of a king, 
Eccles. 17.  then if he were every where present in his person; so it is with God, for though he is, and dwelleth in heaven principally in his majesty and glory, 
1 Cor. 12.6.  yet by his might, 
Ephes. 4.6.  power and working, he is every where present on earth, and worketh all in all, and through all; for it is not in man's power to order his own ways, or to rule and govern himself, 
Jerem. 10.23.  his steps and doings.  
It is not here meant, nor determined, that the quality of God's nature be that wherein consisteth the habit, disposition, natural power, or lack of power, affection, 
God is three ways to be considered and distinguished, that is to say, of what quality he is in his Essence, what in Person, and what in Nature.  form, fashion, and the like, which the Logicians consider in quality, but the same which hath his greatest property to distinct the nature of God, which distinction is made from all others which be made of him, according to the which, God is of that quality as agreeth only to himself, which passeth all things else, not only in excellency, worthiness, and majesty, but also that by his wisdom, might, power, and great goodness, he maketh, governeth, preserveth and nourisheth all things; for look of what quality the works of God and the holy Scriptures do set forth and declare him to be, of such quality we may well say is his nature, for he is such in the quality of his nature, as he is tried and found to be in his working. 
Eccles. 8.17.  It is neither necessary or possible, to find and search out exactly the quality of his majesty and worthiness, 
Job 11.7, 8.  much less of his Essence, but it is sufficient for the godly man to adore the Unity of his Essence, and the exceeding and incomprehensible highness of his Majesty and worthiness in spirit, 
Wisd. 12.  and to seek the quality of his nature in his works, and in the holy Scriptures, and so content himself with the testimony of them both. And thereby, and therein, let him learn, understand and know, that the nature of God in itself, is to itself all-sufficient in all points, and that it is everlasting, infinite, unsearchable, incomprehensible, and Almighty, towards those things which he hath made, 
Jer. 32.20, 21.  and that he hath might, power and authority over all things, and ruleth, preserveth and governeth all things that be in heaven, earth and waters; and that he is good, favourable and loving towards men, gentle, 
Wisd. 11.  and merciful, foreseeing, and foreknowing all things, present every where, slow unto anger, true, wise, just, judging every man rightly, according to their deserts, which is reported and set forth of him in holy Scriptures; and thereby we may be assured of what quality God's nature is. And seeing these things be peculiar, and natural unto him, and in him, it followeth, that they are perpetual, voluntary, accustomable, and very ready in him, without any moving cause in us; therefore, when we do consider that universal providence and sufficiency of God, whereby he provideth for the necessity of all his creatures generally, that be in heaven, earth and waters, that thereby they may live, increase and continue, that one and the same God is the bottomless fountain of all things that be created by him, he his alone sufficient to all, and whatsoever is in heaven, earth, or waters, is of him, 
Jam. 1.17.  both whatsoever hath, or be without life, heavenly, or earthly creatures, and living in the waters, reasonable, 
Colos. 1. Jerem. 32.17, 19, 20, 17.  or unreasonable, having soul, or without soul, is of him all matter, substance, essence, nature, life, sustentation of life, food, powers, qualities, both of spirit, soul, or body; all-sight, hearing, understanding, 
1 Cor. 12.4.11. Wisd. 13.  wisdom, knowledge, foresight, all strength of imagining, reason, judging, remembering, loving, hating, desiring, refusing, strength and motion, is of him, yea, whatsoever things else, which do outwardly happen, or come, either by Angels, men or beasts, or otherwise is of him: For as Saint Paul saith, That of him, through him, 
Rom. 11.36.  and for him, are all things. The holy Scriptures do manifestly teach, 
Who can magnify him so greatly as he is to be magnified?  and almost point out unto us, as it were, before our eyes, not only what, and of what quality Gods works be, but also what his Spirit, intent and purpose is towards mankind, wherein, no doubt, the nature of God is sufficiently declared unto us; wherefore it is needful, and to great purpose, to join the lessons of the holy Scriptures unto the works of God; for as much as in them both we are instructed of the nature of God, but the knowledge of his works is more general unto us: For as much as the visible points of God's nature, his everlasting virtue and Godhead may be seen in them, in the understanding of man's reason, if diligently we consider and ponder them in our hearts; by those things which have been done, and be daily done by him universally. 
Psal. 107.43.  That God through the brightness of his works, doth rebound upon the minds of wise men, and so doth open and manifest himself unto them, by the daily experience which the long and continual order of God's works doth yield and set forth unto them of understanding, 
Wisd. 13,  but the knowledge which is obtained and gotten out of holy Scriptures, must have faith, whereby to credit and believe the testimonies of the holy Spirit. Thus by experience and faith, the Elect and faithful may to their salvation, attain to the knowledge of God's nature, 
Rom. 1.18, etc.  which the Reprobates pervert to their own judgement.  

God cannot work, but according to the quality of his Nature.  But he cannot work but according to the quality of his nature, for as one said, as each man is, such is his saying and doing: which though it be verified of men, yet it may be better verified of God, and applied to him, then to man: for man's wit is so perverse, that by counterfeiting, and dissembling, one may easily deceive and abuse another; having one thing secretly hid in his heart, when outwardly he saith and doth the contrary: upon that is grounded the saying of the Prophet Jeremy, 
jerem. 17.9.  The heart of man is overthwart, and who shall know it? but there cannot be such a perversity and dissimulation, ascribed unto God: but when he worketh, he declareth the quality of his nature in his working; so that his works may be most assured testimonies by which the hearts of the faithful may be persuaded of his goodness and will: 
Esay 28.  and although he seem sometimes to work contrary to his custom, yet that is done to the intent that it shall come to that end which he hath appointed. This is to work truly and verily according to the quality of his nature, and to declare openly to the world, the testimony of his good will or anger, by word and deed.  
Now there are five kinds of working. One is, 
Five kinds of working.  when things be wrought according to the strength of their nature, without any governance of understanding or will; as in the working of fire, water, medicinal herbs, precious stones, and such other things, whose working, if it be guided by any reason or will, it is not their own; but by some outward, either by Gods or man's directions.  
The second kind, is of those things which followeth the drift of nature in their working, but not without their own will: though the mastery of reason be lacking in them; yet such is their working, that sometimes it is forced against their will: and so work the bruit beasts.  
The third kind, is of men which do also work according to the quality of their nature, and join theirs unto the governance of reason or will, but wrong and corrupt: and also subject and under a greater power: either of man, either of God, and under this is also comprised the working of evil spirits.  
The fourth is of good Spirits, which we call Angels: they work also according to their nature, and that with understanding and will, but without any depravation thereof: wherein they differ from men, and from evil spirits, but they are also subject to a superior power, by whom their doings be directed.  
The fift and last kind of working, is also according to the nature of the worker, 
Eccles. 42.15. etc. & 43.  with understanding and will, and that pure and uncorrupt, and is not subject unto the wisdom or will of any superior, but is most free, wise, mighty, good, and infinite; upon whom all other things dependeth. This is the working, of one very God; the beginning, increase, keeping, repairing, the rule and end of all things: most good, most free, willing, infinite, everlasting, perfect, needing no other help, 
No man is able sufficiently to praise God; for he fare exceeds all praise  necessary and profitable: not to the worker, but to the works, whose incomprehensible ways, infinite multitude and unsearchable consideration no man may seek to know; whose infinite Goodness, Wisdom, Power, Majesty and Glory, all Angels and men must have in admiration and worship.  
Though the Multitude, Variety, Majesty, and Excellency of the Works of God be infinite and incomprehensible, that neither the reason, nor number of them can be comprehended by any man's imagination or industry, 
Eccle. 8.17.  even as Ecclesiasticus said. Yet among all the Works of God, 
Among God's works, the work of Creation is first.  we ought first to understand the works of the Creation: and herein we must leave the consideration of those works that are of the Father towards the Son, and of the Son towards the Father, and of both of them toward the holy Spirit, and of the holy Spirit toward both of them, which are unsearchable and not necessary to know, nor belonging to Creation. But it is even enough, if the creature do acknowledge, honour and glorify the works of his Creator, in that, that he is the Creator, increaser, Conserver, Repairer, Governor, and Perfecter of all: when we say, the Father created all things, the Word must not be excluded, neither the holy Spirit; because that by the Word, and with the Spirit, all things were made and created. When we say, the sun nourisheth and giveth light unto the earth, we exclude not his heat, nor his brightness, without which he doth not accomplish his work. Again, when we say, all things are created of God; we must not include those things that be evil, in respect they be evil; for they be not of God, 
john 8.44.  but of satan, the father of all evil: this is the plain description of our true and only God, from all false gods and idols.  
To possess our hearts, with greater awe of his Majesty, whilst we admire him for his simpleness and infiniteness, adore him for his unmeasurableness, unchangeableness and eternity: seek wisdom from his understanding and knowledge, submit ourselves to his blessed will and pleasure; love him for his love, mercy, goodness, and patience, trust to his word, because of his truth; fear him for his power, justice, and anger; reverence him for his holiness; and praise him for his blessedness; and to depend all our life on his faithful promises, who is the only Author of our life, being, and all the good things we have. 
Eph. 5.  Let us therefore stir up ourselves to imitate the divine Spirit in his holy Attributes; and to bear, in some measure, the Image of his wisdom, love, goodness, justice, mercy, truth, patience, zeal, and anger against sin; and strive that we may be wise, loving, just, merciful, true, patiented, and zealous, as our God is; and that we may in our prayers and meditations, conceive aright of his divine Majesty, and not according to those gross and blasphemous imaginations, which naturally arise in men's brains: 
Psal. 90.2. Rom. 1 23, etc.  as when they conceive God to be like an old man sitting in a chair, and the blessed Trinity to be like that tripartite idol, which Papists set up in their Church windows. When therefore thou art to pray unto God, let thy heart speak unto him, 
Psal. 90.2. 1 King. 8.27. 1 john 5.7.  as unto that Eternal, Infinite, Almighty, Holy, Wise, Just, Merciful Spirit, and most perfect and individual Essence of three several substances, Father, Son, and holy Ghost; who being present in all places, ruleth Heaven and Earth, understandeth all men's hearts, knoweth all men's miseries, and is only able to bestow on us all graces which we want; and to deliver all penitent sinners, that with faithful hearts seek for Christ's sake his help, out of all their afflictions and troubles whatsoever.  
If therefore thou dost believe that God is Almighty, why dost thou fear devils or enemies? Confidently trust in God, and crave his help in all troubles and dangers; if thou believest that God is infinite, how darest thou provoke him to anger? If thou believest that God is simple, with what heart canst thou dissemble and play the hypocrite? If thou believest that God is the Sovereign good, why is not thy heart more settled upon him then on all worldly goods? If thou dost indeed believe that God is a just Judge, how darest thou live so securely in sin without repentance? If thou dost truly believe that God is most wise, 
Rom. 8.28.  why dost thou not refer the events of crosses and disgraces unto him, who knoweth how to turn all things to the best, unto them that love him? If thou art persuaded that God is true, why dost thou doubt of his promises? and if thou believest that God is beauty, and perfection itself, why dost thou not make him the chief end of all thy desires and affections; for if thou lovest Beauty, he is most fair; If Riches, he is most wealthy; If thou seekest Wisdom, he is most wise; whatsoever excellency thou hast seen in any Creature, it is nothing but a sparkle of that which is in the Infinite perfection in God. 
Application.  Therefore love that one good God, and thou shalt love him in whom all the good of goodness consisteth; he that would therefore attain to the saving Knowledge of God, must learn to know him by love; 
1 Joh. 4.8. Ephes. 3.19.  for God is Love, and the knowledge of the love of God passeth all understanding; for all knowledge in the world, beside to know how to love God, 
Eccles. 1.2.17.  and to serve him only, is nothing upon salomon's Creed, but Vanity of vanities, trouble of mind, and vexation of spirit; Kindle therefore in me, my good God, Charity, 
Rom. 5.9, 10. Joh. 17.3.22. 1 Cor. 15.28.  the love of thyself in my soul, especially, seeing it was thy good pleasure, that being reconciled by the blood of Christ, we should be brought by the knowledge of thy grace, to the communion of thy glory, wherein only consisteth our sovereign good and happiness for evermore.  
Thus by the light of his own Word, we have seen the back parts of Jehovah Elohim, the eternal Trinity, whom to worship, is true Piety, whom to believe, is saving Faith and Verity, and unto whom, from all Creatures in heaven and earth, be ascribed, all Praise, Glory, Honour, Might, Majesty, Power, and Dominion, for evermore, Amen.   

Of divine Directions, declaring the variable state and misery of Man, from the time of his Creation, to the time of the Gospel or the new Covenant of Grace.  

Of the general Knowledge of God.  
When first I began to understand of God, I had this imagination, that God was a general power, within whose circle all things are, without whom nothing, by whom all things were made, and to whom all men owe their service. This learning was taught me by the wisdom of my natural soul, and by the common example of Christians; for all men acknowledge a God, and all Christians their duties; this is the common knowledge of men, but not the profitable, more commendable in Philosophers than Christians, being without use, without application; I have therefore better endeavoured myself, and studied to know God, my God, to know him in his divine nature, in the trinity of persons, and in their offices; for thus to know, and then to apprehend and apply, is salvation. To know God in his nature, we must know, 
His Attributes.  and rightly understand God in his said Attributes; all which may be reduced to these two generals, Justice, and Mercy, in all which, we must consider him to be Infinite in wisdom, Infinite in favour, Infinite in power, 
The Trinity.  and Infinite in time. The Trinity is the distinction of persons, without denying the substance or nature of God, the Father, Son and holy Ghost; though they be three distinct in name, they are one in power, without division, without inequality; the Son begotten as ancient as the Father, the Holy Ghost proceeding from them both, is equal with them both; no priority in their Omnipotency, but all of them being alike able in all things, and always conspiring one end without discord: 
The foundation of Religion.  this divine mystery is the foundation of Christian Religion, without which, there is no faith, no salvation.  
It is further necessary to know the Trinity in their several offices; for though the Godhead be so undivided: as that no one person in the Trinity doth work without cooperation, the Father, Son, 
Several offices in the Trinity.  and the Holy Ghost, conspiring in every act of every several person, yet in the wisdom of their own decree, they have determined to the several persons of the Trinity, several executions of offices, wherein the whole Trinity conspire, yet some one person in the Trinity hath the name of principal; therefore we say, God the Father made the world, God the Son redeemed it, God the Holy Ghost doth govern it. The creation of the world is ascribed to God the Father, 
The Trinity conspire in every work.  yet he made the world, and the works therein by his Word. This Word was God, the second person in the Trinity, who did cooperate and work with God in the Creation: the Holy Ghost also moved upon the waters to divide the seas, and distinguish light from darkness; all of them jointly and severally executing the decrees of their own divine counsel. 
Jer. 10.12, 13.  The work of our Redemption, is properly ascribed to the Son, the second person of the Trinity, who descended from his Majesty; 
1 Cor. 5.55.  and in his own person came to make a conquest of sin, hell, and death; 
The Holy Ghost doth govern the world, the Father and the Son assisting.  yet in this most gracious work, the Father and the Holy Ghost were not absent, but gave divine assistance to our blessed Saviour, Jesus Christ; when he ascended, left the Holy Ghost to be a patron to the Catholic Church, the which in all occasions doth support every member of the same; yet the Father and the Son have their hands of providence, at all times working with the Holy Ghost in this divine government: therefore howsoever they have their several assignments by themselves appointed, yet they all conspire in every work of holiness, all of them participating one work, one honour. Thus to know God is needful for every soul that desireth happiness, 
One labour, one honour in the Trinity.  or that coveteth to have part in the righteousness of Jesus Christ, without whom there is no salvation.  
God being then of a nature infinitely good, infinite great, it ought to move in every foul a double affection, 
Men ought to live in God's imitation.  love, and fear; to fear him, because he can destroy, to love him, because he will not: It ought also to provoke all men to an imitation of God; that such, to whom God hath given greatness, they use it with moderation of mercy, which only is able to make the great good, and the honourable in place, honourable in condition: for as God is, so good men, their souls are his images, and their actions his imitations. Again, God is a power, distinguished in three persons, the power is not divided, every person in the Deity equal and in just comparison, all of them but one God, and every person God, all of them conspiring the same ends from eternity to eternity; this aught, but is not the condition of men: Princes, and the great on earth, 
Psal. 82.6.7.  are called gods, these aught like God to combine themselves in holy action, and to bend their power against the enemies of God and man, sin, and the sinful, and not with implacable displeasure, 
Such are merely politic & respect greatness, without goodness.  to destroy themselves and their estates, with civil disagreements; for though God say, they are gods, he saith they shall dye like men; and if evil men, they are then no gods, but devils, enemies to God, enemies to the good; and as in the nature of God, mercy doth triumph, and hath pre-eminence; 
Mercy the best proof of goodness.  so in all the godly, there should be a gracious pity, with which they ought to be most affected, and God himself best pleased.  
When I had thus considered the nature of God, his Omnipotency, his Mercy, and other Attributes; 
The cause is every man's duty.  it caused me to question my own life, and to search the records of my own actions, whereby I understood the truth of my miseries, that I was guilty and deserved death and torments, 
Man's desert.  as if the Justice of God had given sentence against me: then was the knowledge of God's Majesty a terror unto me: I conceived in my fear the very forms of his indignation, and I began to feel in my soul the very terror of condemnation, as if God had given sentence, 
Mercy gives hope in greatest extremity.  and my soul in the sense of execution. In this astonishment I remembered mercy, and that God was so delighted in the use thereof, as that he carefully watcheth cause and opportunity to give it: 
Acknowledgement most necessary.  I did therefore acknowledge and submit myself to favour, God did descend his greatness, accepted my acknowledgement, and gave me the allowance of his mercy: then I reduced to memory what my Saviour had done for the Redemption of mankind, 
The promises only belong to the faithful and penitent.  what he had promised the faithful, what the penitent; I believed, received strength, and had my hope established, and growing bold with these encouragements, I desired and obtained the Son of God, to restore me; the Spirit of God, to continue me restored, reform: 
How to judge of good and evil.  then could my soul receive content in divine meditations, than could I despise the profits of the earth, and the vain pleasures of men; then could I justly value the honours of this life, weigh them with vanity, and esteem them lighter; then could I discern virtue in poverty, and holiness in a contemptible degree of fortune: 
The benefit of patience.  then I could see the patiented bear their load with alacrity, and secretly scorn at the base estimation of the earth. Thus a reformed Judgement can teach to know and love, know and hate: let me love and be beloved of God; let me hate, and be hated of the World.  
These and many other things attributed to God in Scriptures teach us, of what manner his Nature is: that is to say, good, loving, kind, merciful, faithful, true, upright, just, liking the humble, and abhorring the proud, 
The things of nature in God be everlasting  slow to revenge, wise, and foreseeing; and being so, not by other help, nor by chance, but naturally and of himself; it followeth that the like nature must for ever and unchangeably keep in him: which thing bringeth unto the faithful an incredible comfort. But in case we find any other in him than this, we must understand that it is by some special sufferance, and only for a time; and yet for all that, the quality of his Nature in no point altered, though some time he seemeth contrary to himself: 
Psal. 18.  but that is, to the ungodly perverse, and to the destruction of them; but the good and godly find him always such as his nature is. The fire at Babylon seemed to have lost his nature, 
A similitude.  when it saved harmless the three Children cast into the Oven; but yet it used the strength of his nature toward them, 
Dan. 3.20. etc.  which made the fire: even so, we must think of God, and always mark what he doth by sufferance, to punish the malice of the wicked, and what also he doth according to the quality of his Nature. 
Rom. 11.33.  O the deepness of the riches, of the Wisdom and Knowledge of God: how unsearchable are his judgements, and his ways past finding out.    

Of the Creation of the World.  
THe Creation of the World, hath been the admiration of all men that knew not God, nor believed Scripture; 
Wisd. 13.  because their understanding was darkened, wanting divine light, they were not able to comprehend the knowledge of so high a secret. Therefore the Philosophers have vainly and diversely disagreed in their several constructions of the beginning of the World, 
The vain opinion of Philosophers.  some denying that the World ever had beginning, but that it was derived by the power of nature, from all eternity, and eternal perpetuity: to maintain which absurdity, they would demand how God made the world, what instruments he used in the building of so wonderful a frame: and withal holding that God could work no otherwise, than the order and means of secondary causes would bear and lead him unto. But the truth is, 
God is free in operation.  God is free in operation, and not tied to any second cause, or secondary means, without which he can do what he will, and that which he doth by them, and can alter and change them at his pleasure: wherein may appear their gross misunderstanding of God his Nature, that he, like man, 
If we cannot conceive Gods wonderful works, much less his unsearchable wisdom.  could not work without the help of means and instruments. Others more true, more learned, concluded that of necessity, the World must have a beginning, and that there was a Power Eternal, which made, moved and governed all things: and the reason that the World was not eternal, had this sufficient argument, That the World did suffer detriment and decay in itself, and the Elements had lost the purity of their nature which they had in the beginning: the moving of the spheres and celestial bodies, which of all things in the World are most constant, had endured some alteration: so that nothing in the World, 
All worldly things subject to alteration.  but did suffer a change, which could not be if it were eternal. This grounded reason did convince the common opinion of the World's eternity, and did prevail with them that could not be persuaded but by the power of reason. This is not to persuade Christians, but infidels and epicures, 
The judgement of reason.  that they who deny the judgement of Divinity, may be judged by reason, and the wisdom of nature, which alone is able to convince all oppositions and gainsayers: but to Christians I will only set forth what God saith, for that may serve to inform and satisfy all and every faithful Christian; 
Gen. 1.1. etc.  Moses the servant and witness of God Almighty, being inspired by the holy Ghost, hath left recorded to all posterities the manner of the Creation of the World, 
The scripture is only able to satisfy all doubts.  to which authority, not only myself, but every faithful Christian doth confidently adhere, utterly disclaiming all contradiction, all diversity of opinion.  
In the Creation is principally considered, the Creator God; and the creatures the works of God's Creation. In the Creator is considered, his power, his purpose: his power, in being able by his word to finish such a work of admiration: his purpose, 
The world was made for man, and man for God.  not that he needed any such thing that he had made, to supply any defect in his Divinity; but for the use of a creature, man, which afterward he was to make; to whom he gave the Heavens, the earth, and all the host of them for the service of man; reserving only man for the service of himself. In the creatures is considered, their original or matter of their creation: 
The matter of the creation.  for some things he made of nothing, some of fire, some of air, some of earth, some of water, some of flesh, of nothing he created the Heaven, the Earth, and the Sea, whereunto as is supposed, may be joined the heavenly Spirits, but under correction of others; of earth he made and shaped the first man Adam our father: also of the earth he made beasts, and all kind of plants, and herbs: of the air he made wind, and blasts: 
The order God observed.  of the waters he created fish, and foul; of flesh he created Eve, the first mother of our kind. Next the order wherein they were created: this original was nothing, for God created all things by the power of his Word, without matter; there being nothing whereof to make any thing: the order observed in the creation was, that God determined the World, and the works therein for the service of man, would, before he made man, store the World, man's mansion-house, with very needful providence; that man, at the very instant of his beginning, might know himself to be in the fullness of God's favour, nothing wanting which might either administer to him profit, pleasure, or serve his necessity. Again, in the creatures themselves God observed a special order: First, he created light, without which the works of his greatness had not been visible. Secondly, he created Heaven, giving that priority, 
Apoc. 4.11. Of the Celestial bodies.  for the excellency and dignity of the place. Next he made a separation of the Earth and Waters, and gave the Earth a generation of all Plants and Trees bearing good seed. Then he placed in the Firmament the Planets, and fixed the Stars, and Celestial bodies: the which serve not only for light, to distinguish times and seasons; but also by their influence, for the generation and government of all living creatures. Then God furnished the two elements of Water and Air, with creatures of that kind. Last of all, he stored the Earth with the creatures which live on that element; and when he had finished the creation of all things, he then made man after his own similitude, and gave him the possession of the World, and the creatures he had made; giving him interest in all, and power over all, without exception of any. This knowledge of the Creation is necessary in the understanding of every Christian of careful conscience: with which knowledge the less learned may satisfy themselves, avoiding the curious search of such nice questions, as may distract the simple, and avail not unto salvation.  
The knowledge of the power of God in creating the World doth admonish and remember all men, that seeing God created all things by the power of his word: 
The main interest of all things is in God.  therefore the main interest and principal claim to all things created, remaineth to God only, he being the absolute owner, without competitor; and how man hath only the use and communication thereof, and that only with condition and limitation of time; 
Note.  it doth also persuade a reverence to the Majesty of God, and a fear of his displeasure; for that God, who is able by his Would to create of nothing any thing, is able also by his Word to destroy any thing, and make it nothing, or worse than nothing. The purpose of the creation of the world by God, being for the use and service of man, doth remember all men, that the measure of the love of God to mankind is infinite, 
The infinite measure of God's love.  who of his own election, did please to make a Creature of such nobleness, as to be called his Resemblance and Image, giving him a soul of such divine nature, as nothing but God can be more, 
Every thing created, is either for use or ornament.  for whose sake God made the world, and stored it with the plenty of all things which might 〈◊〉 fit either for use or ornament; all which God hath given man, only requiring acknowledgement and thankful service, which condition if man perform, God will then a thousand-fold double his favours, and whereas these are but transitory and passable pleasures; God will make them eternal, and unexpressable, both in number and worth; 
John 1.  for he that proveth a faithful servant, God will make him a son, and crown him with the glory of his Saints in the kingdom of glory, where there is a perpetuity of all happiness. Again, the purpose of Gods creating the world for the use of man, 
Man must use God's Creatures with reverence and moderation.  doth admonish all men to use the Creatures of God with moderation, reverence and Christian judgement; not to despise them, because they are Gods Creatures; not to adore them, because they are but Creatures, but so to use them, as they may supply that purpose for which God created them.  
Thirdly, seeing God created the world for mankind in general, it doth remember us, not to appropriate the Creatures of God to our own private ends, but to communicate the use of them, with all such as shall need them; for God gave not the world to Adam only, but to his posterity also; therefore every man is lawfully interested in the enjoying of God's Creatures, 
Matth. 25. God gave the world to mankind in general, and not to any particular.  if by lawful and allowable means he can attain them. Again, if a Christian man's necessity require relief and favourable supportation, he hath a righteous claim to some part of the superfluous possessions of others, and he that shutteth up his compassion against such necessity is guilty of injustice, and must answer the fault at the bar of death; for God he maketh his Sun to shine upon all indifferently, and he hath given the world, and the Creatures therein to mankind generally, and not to one man, one family, or one kingdom; this may both teach and judge the merciless, who can see, and not relieve the extremities of men, distressed men their brethren.  
The meditation of this power, of this love of God, in creating a world of Creatures for the service of man; and seeing it hath pleased him to make a reasonable soul, and a sharer of these infinite blessings, I have resolved with myself, to declare myself in all dutiful demonstrations to my God, and to use the Creatures he hath given me with moderation as he hath commanded. I have made a covenant with my soul, that I will not appropriate that to my private, which God hath made common. If God give me abundance, I will open my liberality; 
Luk. 16.2. How to employ God's Talents.  I will give as God doth, to all, but carefully to the wants of faithful men distressed; I will remember, that what I have, I must use, what I use not, I must bestow, lest God's talents be without employments, and so God discharge me of trust; if God give me wisdom and knowledge more than some others, I will not be silenced, 
How to occasion an holy meditation.  I will not obscure the grace and gift of God, I will not deny my God, I will not deny the world my service; but in whatsoever God shall enable me, in that I will be industrious, if I can do nothing of desert, or common profit, yet will I spend my hours in holy meditation; I have resolved I will still travel in holy exercise; when I cannot profit generally, I will pray generally: we are all the Creatures of one God: the Word of God gave form to every Creature; therefore every thing that presents my eye, shall move my holy meditations. When I shall behold the wonderful frame of heaven, I shall revise on the creation, and admire God his Mercy, his Majesty; I shall remember the happiness of heaven, and refresh myself in adversity with hopeful confidence. 
Where to repose our confidence.  When I consider the earth, I shall remember the baseness of my beginning, what I was in sin, what I am in grace; this shall teach me to deny myself, and wholly to depend on the favour of my God. When I see unreasonable, noisome and evil Creatures, I shall have cause of acknowledgement; for God might have made me so, or worse. Lastly, when I shall see wicked men pride themselves in their vanities, 
Pity can respect our enemies.  I shall both pity and glory; pity the misery of their souls, and glory in the fortune of my own; and thus, with these, and such meditations, my soul shall breathe content.   

Of the Angels, their Nature, their Office, their Fall.  

Moses of purpose did leave to speak any thing of the creation of Angels, because of the disposition of the people bend to Idolatry. It is supposed, they were Created the first day of the Creation, as appeareth, Job 38.  THat the Angels were created, is most certain, the time of their creation is not certain, but doubtfully and diversely believed; many men have spent their judgements in conjectures, all such are more curious than wise, because the truth thereof cannot certainly be determined; neither if it could, the knowledge thereof were not necessary or material to salvation; for whatsoever knowledge is necessary for the happiness of our souls, is by God himself taught in the testimony of holy Scriptures. This knowledge of the time of the creation of Angels, being not taught by God, doth make the search thereof unprofitable, unlawful; for God doth nothing at peradventure, but all things in judgement, and with the advice of his divine wisdom; God having denied this knowledge, doth forbid the search of this unknown, unprofitable knowledge; that which I desire to know, which I desire to make known, is contained in the testimony of holy Scriptures, the which denying me this knowledge of the creation of Angels. I forbear to search the knowledge of God's secrets, and rather to be thought ignorant, than audaciously bold with forbidden knowledge.  
That which is needful to be known of Angels, is their nature, their office: in their nature must be considered, what they are in substance, what in quality; they be heavenly & invisible Creatures, pure and spiritual, of the substance and nature of our souls, eternal in respect of ending, without corruption: in their quality, is considered their power, being at all times, and upon all occasions, able and ready to perform the execution of God's service; their office is, that they are Gods messengers, their employment is either in Judgements or Mercies; this Compendium is the knowledge of them all in general, 
The good and evil Angels were all created in one nature.  before the fall and apostasy of Angels. The Angels, and those that now are devils, being at the first creation of one quality, of one power, and one excellence of nature, after the fall of Angels, who for their unsupportable pride, were cast from the presence of God into eternal darkness, 
2 Pet. 2.4.  and damnation: the Angels divided themselves, the better part keeping their first estate, kept their entertainment with God, 
Math. 18.10.  and continued his favour and service: 
jude 6.  the worst dividing themselves, left the service of God, and the fellowship of good Angels, and bend their whole endeavour against God; and against his blessed Angels, and against the Saints that love and serve him: this apostasy and division of Angels, have divided them in their nature and in their offices: 
The full opposition of the good and evil Angels.  the good Angels ever labouring the good of men: the evil angels to hinder, and prevent the goodness of God, and his good Angels; labouring by all means to bring mankind to their own condemnation. In their offices likewise they disagree, for God doth commonly employ his good Angels in his works of mercy, and favourable protection: the devils he employeth in the execution of his judgements, and corrections; not that he needeth their service, but that he forceth them against their will to his obedience. 
God can enforce the devils in works of his own glory.  These several employments of the good and evil angels, are not always of necessity, though very common, for God when he pleaseth, maketh good Angels destroy and inflict vengeance, and the devils he can and doth use in his works of greatest mercy: and this the devils do, not with consent, but are either forced by the unresistable power of God, or else deceive themselves in the end of their own working, God making that which they intent for evil, to tend to a good end; fare beyond and contrary to their purpose and expectation.  

jude 6.  The good Angels have both liberty and pleasure in the service of Almighty God, and they labour with content and alacrity: the devils have neither liberty nor pleasure, but being fettered with limitations, cannot do what they would, but what they are licenced to do. The Angels are Gods servants, the devils are his slaves; both labour in his work, but with great inequality: the testimony of Scripture doth set forth a number of authorities which because they are frequent, I will produce only some few, 
Psal. 104.  which may satisfy doubt: the Prophet admiring and praising God for his wonderful creating and governing the World, saith, God made the Spirits, that is the Angels, Messengers, and a flaming fire his Ministers. 
Verse 4.  For when they be sent, they be Angels; when they be spirits, they be no Angels; for Angel is the name of the office, and not of nature: for respecting that whereof it is, he is a Spirit; and in respect of that which he doth, he is an Angel. Again, who to prove the preeminency of the Son of God, saith, 
Heb. 1.6.  that all the Angels worship him: and proveth by the testimony of the Prophet, 
Vers. 7.  that Angels are but messengers or ministers; and that they are of a substance like fire or pure air: by which testimony is proved both the nature and office of the Angels: their nature, that they are spirits, like fire; their office, that they are ministers or messengers: are they not all ministering spirits, 
Vers. 14.  sent forth to minister for their sakes that shall be heirs of salvation? by which is declared, the purpose of their ministration and service, that is, for the good and benefit of the Elect of God, both to prevent the enemy, and to further them in their holy exercise. To prove the power of Angels, we may remember in Exodus, what God by an Angel did for the Israelites, 
Exod. 14.  when he brought them out of Egypt by an Angel: and by an Angel God destroyed in the host of Senacherib in one night, 185000. 
2 King. 29.35.  The Scripture is full of demonstrations, of their powerful acts, God working his admirable effects, by the service of his Angels. Again, if we reduce to memory the most admirable of all God's mercies; we shall find that in the execution thereof, his Angels are either Ministers or Messengers, and oft both: to omit many other particulars, and come to the most worthy, most meritorious, and most happy, the Redemption of mankind, by the birth and by the death of Jesus Christ; were not the Angels continual workers in that administration? God sent his Angel Gabriel to bring the first news thereof to the blessed Virgin Mary: 
Luke 1.26.  again, as soon as Christ was borne of the Virgin, 
Luke 2.9, etc.  the holy Angel did publish and preach it to the Shepherds, and multitudes of heavenly Soldiers, praised and magnifyed God for so great a benefit. How often did the holy Angels visit and comfort our Saviour? 
Math. 2.13. Math. 4.11.  an Angel bids him fly into Egypt: the Angels wait upon him in the desert: 
Luke 22 43, 44  the Angels ministered unto him in the holy ministry of his preaching: an Angel was present with him at the agony of death: 
Math. 28.2. Acts 1.10. Math. 24.31.  an Angel appeared at his resurrection: the Angels were present at his ascension: the Angels shall attend him when he returns to judgement. So then, as the Angels waited upon Christ, 
Note.  in the days of his flesh; so are they now solicitous for all them that are incorporated into Christ by faith: as they served the head, so do they also serve the members; they rejoice to serve them here, whom they shall have their companions in Heaven; they do not deny their ministry unto them, whose most sweet fellowship they hope for hereafter. There appeared to Jacob camps of Angels in the way to his Country; 
Gen. 32.1, 2.  so in this life, which is the way to our heavenly Country, the Angels are Conductors, and made Keepers of the holy ones. The Angels defended Daniel in the midst of the Lions; 
Daniel 6.22.  so likewise they defend all the godly from the treacheries and cruelty of the infernal lion the devil. 
Gen. 19.15, etc. 19  The Angels preserved L●t from the fire of Sodom, so the Angels do defend the faithful, by holy inspirations and gracious protections, against the devil's tentations, the World's incantations, and the fire of hell. 
Luke 16.22.  The Angels carried the soul of Lazarus into Abraham's bosom: and so they translate the souls of the Elect unto the Palace of all heavenly happiness: 
Acts 12.8, 9  the Angel lead Peter out of prison; so he doth deliver the godly out of most apparent dangers. Great is the power of our adversaries, but the guard of holy Angels is able and will defend the faithful from them: and doubt not but they will be with them present, 
Exod. 25.20. Esay 6.2.  to aid them in all places, at all times, and in all dangers: the Scripture describeth them with wings, under the figure of Cherubin & Seraphin; because thou mayst know assuredly, that they will come with incredible celerity, to bring aid and secure thee: make no doubt but they will be thy protectors, in all places, in all dangers, because they are most subtle spirits, which no body can resist; all visible things give way unto them; and all bodies, though they be solid and thick, by them are made penetrable and passable. 
Math. 18.10. The lookingglass of the Deity is no argument of the Angels knowing all our necessities, for that specular knowledge is but dispensatory.  Do not doubt thou faithful soul, but these spirits know thy dangers and afflictions, because they always behold the face of thy heavenly Father, and are always ready pressed for his service, and thy safeguard: know also thou devout soul, that these Angels are holy, therefore study and endeavour holiness, if thou wouldst enjoy their fellowship: accustom thyself therefore to holy actions, if thou desirest to have the holy Angels thy keepers, in every place and angle; stand in awe and reverence of thy Angel, and do nothing in his presence, that thou wouldst be ashamed to do in the sight of man. These Angels are chaste, therefore they are driven away by thy impurity and filthy actions; for filthy and lamentable sins, drive away the Angels, the keepers of our life; if by thy sin thou deprivest thyself of their tuition, how canst thou be safe from the devil's treacheries, and the world's tyrannies; if thou beest destitute of the Angel's protection, how canst thou be safe from the invasions of many imminent and ensuing dangers? 
Hebr. 1.14.  if thy soul be not guarded by the Angel's defence, the devil will overcome it by his deceitful persuasions. The Angels are Gods messengers, sent unto us from him; therefore if thou wilt have an Angel to be thy keeper, thou must be reconciled by faith and true repentance; where the grace of God is not, neither is there the guard of Angels; the Angels are as Gods saving hands, which are moved to no work without his divine direction. The Angels rejoice in heaven over a sinner that repenteth; the tears of the penitent, are, as it were, the wine of the Angels, but an impenitent heart puts to flight the Angels our keepers: let us therefore repent, that we may cause the Angels to rejoice; the Angels are of a heavenly and spiritual nature, let us therefore think upon spiritual and heavenly things, that they may remain with us, and take pleasure in our company. The heel, which is the extreme part of our body, and the last term of our life, the wicked Serpent lieth in wait for at the time of death, therefore in that last agony of death, the Angel's guard is most necessary and needful, that they may deliver us from the fiery darts of the devil and carry our soul when it is departed out of the prison of our body, into the heavenly Paradise. 
Luk. 1.11, 12, 13.  When Zachary was in the Temple busy about his holy function, the Angel of the Lord came unto him; so, if thou do likewise delight in the exercise of the holy Word and Prayer, thou mayst rejoice to have the Angels thy protectors. Thus we may see by the testimony of Scriptures, what the Angels are, what their office, and how they are affected, of so gracious a disposition, and so inclinable to the good of men, 
Luk. 15.7.10.  that they have consolation, and joy in heaven among themselves at the conversion of a sinner; 
●oby 12.15.  therefore in all respects of nobleness and excellency, they are the sovereign of all Creatures, whom God hath ordained to be continual waiters in his holy presence, and workers of his blessed Will and Pleasure.  
It is by many doubted, by some demanded, Question. whether men may not lawfully implore the favour and assistance of Angels; it is dangerous to acknowledge, 
Apoc. 22 8, 9  lest thereby we take divinity from God, and give it to his Angels; they are therefore dangerously deceived, who for giving the holy Angel's demonstration of thankes, give them adoration and divine worship, and so coveting to please, displease both God and his holy Angels that attend on them, this is one extremity. There is another, and that is remissness, when men acknowledge no reverence, no respect to the dignity of holy Angels. The holy men in all ages, at the sight of an Angel, 
Gen 18.2, 3.  would use extraordinary respect of humility and reverence: as Abraham, he bowed himself to the ground, in reverence of an Angel, and called him Lord: so likewise, in the example of all the godly, though in these times the Angels do not present themselves, as in the old world, in visible forms; therefore they need no reverence, yet they are often present in their spiritual natures, which though we cannot discern them with our corporal eyes, yet a spiritual judgement by holy contemplation may discern them with the eye of faith; for if there be a duty of reverence to men, with whom we converse, doubtless there is a reverence also due to the holy Angels, which do converse, and are conversant with us.  
This Doctrine of the Creation, the Nature, the Power, and the Office of Angels, doth admonish and remember all men, to make these and such like profitable uses, to put us in remembrance of the mighty power of God, and that in a double respect: first, being able by the power of his Word, to create a Creature of such excellence, and power of nature, in nature excellent, in number infinite. Secondly, being served and attended by these infinite number of powerful creatures, one whereof is able, if God please to command, to destroy the world, and all the generations on earth; God then being of such infinite power in himself, in his servants the Angels, it ought justly to move all men, to a reverence of so great a Majesty, and fear to provoke a power so able and infinite. Again, the apostasy of those Angels that fell from their obedience and first state of happiness, doth admonish all men, that seeing the Angels of such power, of such excellence, and so near God in his favour and presence, were tempted to fall from so great happiness. Let no man therefore be secure, or presume in the confidence of his own trust, but daily beg and crave, wholly to rely upon the mercy and providence of God, without whom there is no safety, no security, the greatest power in the world being but weakness without the strength of his supportation: For, 
2 Pet. 2.4, 5.6.  if God spared not the Angels that had sinned, but cast them down to hell, and delivered them into chains of darkness to be kept unto judgement, neither spared he the old world, 
Genes. 7.  but saved Noah the eight person, a preacher of righteousness, and his family, 
Genes. 19  and brought in the flood upon the world of the ungodly, and turned the Cities of Sodom and Gomorah into ashes, overthrew them, and damned them, and made them an ensample unto those that after them should live ungodly, neither will he spare the transgression of men, that of knowledge and purpose offend him; for the Angels are fare exceeding greater than men, both in power and might. If God spared not the better, he will not spare the worse, but cast them likewise into chains of darkness, to be kept unto the judgement of condemnation. Again, though the Angels were of this excellency and dignity of nature; and though many fell from their state of innocency, as Adam afterward did, yet the Redeemer of the world, Christ Jesus, 
Heb. 2.16, 17, 18, etc.  did not vouchsafe to take their nature and redeem them, but left them in the judgement of condemnation; undertaking and finishing the work of Redemption for man only, and not for Angels: for as much as there was no recovery, no turning, no hope of salvation for these wicked and traitorous angels: there was also no cause why their sins should be set forth and declared, as was the sin of man, 
Vers. 15.  which had not only a punishment laid on him immediately, but also a promise made for his relief and remedy: in that respect the Apostle said, that Christ took not upon him the nature of Angels, but the seed of Abraham; for he came not to save the angels that had fall'n, but men: yea rather to destroy the evil angels and their power; and therefore they cry, 
Mark. 1.24.  What have we to do with thee Jesus of Nazareth, art thou come before the time, to destroy us? and that they shall never be saved, it is plain enough by the words of Christ, 
Math. 25.41.  Go ye cursed to the everlasting fire, which is prepared for the devil and his angels. Therefore this aught to provoke all men to a zealous affection of love towards God, who gave his only beloved Son for the redemption of men; preferring them in his love, before the angels that had offended him: and, that Angels in their spiritual natures are sent to minister, 
Heb. 1.14.  for their sakes that shall be heirs of salvation. It doth remember us first, the wonderful love of God toward mankind, in sending his choice servants the Angels that wait in his presence, near the person of his Majesty; to be employed about men in the service of their salvation. Secondly, it ought to move men to a precise reverence in the common behaviour of their lives, that they forbear not only the committing of gross and capital sins; but all unseemliness both of words and actions, as St. Paul saith, For the reverence of Angels: for as devils are banished and driven away from the possessed, 
1 Cor. 11.10.  by prayer and holy exercise: so the good Angels than leave our company, when we delight in wickedness and unseemly behaviour: therefore consider thou devour soul, how great the goodness of God is toward thee, 
Math. 1.  who hath made his Angels thy keepers; and hath sent his own Son to redeem thee: 
Note.  the Son of God is made flesh to save us, the holy Ghost is sent to sanctify us, 
Acts 1.  the Angels are sent to protect us. So then, all the Court of Heaven, doth as it were serve us, and convey their benefits unto us; therefore no wonder that all inferior creatures were made for the use of man; seeing the Angels themselves, creatures far more excellent, do not deny their ministry unto us; the Angels themselves are present with us, and do refresh and ease us, when we are weary with the burden and heat of temptations, and calamities: therefore, O most merciful God, thou that leadest us through the desert of this World; by the conduct of thy Angels grant that we may at length be carried by them into thy everlasting Kingdom of Heaven.  
This knowledge of the Mercy and Power of God in creating the Angels, and appointing them to Minister to all the children of grace, shall bind me in the most assured bonds of duty and thankful acknowledgement to my God, 
To repose in God, is assurance of safety.  I will also confidently repose in the trust of God's promises, being assured that himself, that his holy Spirit, that his holy Angels are my supporters: therefore I will never despairingly fear the power of adversaries, evil men or devils, or what evil power so ever; because I know the guard of Angels are my supporters: I will therefore reform the errors of my life, and watch my own behaviour; I will endeavour to avoid both sin and unseemliness in all my actions, that the holy Angels may love and not loath my company. I will so endeavour that my conscience may assure me, that I am thine appointed to salvation: therefore in the protection of Angels, I shall also receive content, and pleasure unexpressable. The holy Angels have joy in heaven, at the news of man's Salvation; holy and blessed Spirits, 
Heb. 1.14. Luke 15.7.  they are so delighted with the use of mercy, as that they rejoice and congratulate the prosperity of men, hoping to enjoy their fellowship. O my God, I will acknowledge thy greatness and thy goodness in the creation of Angels: 
The Saducees deny that there are Angels.  I will condemn their infidelity that believe it not, thou hast said it, who dare question it? I will therefore believe it, acknowledge thy power, praise thy mercy, and with reverence remember the office and ministration of thy holy Angels.   

Of man his first beginning.  
WHen God created the World, he said, 
Gen 3, etc.  Let there be; and all things were: and by his word he gave being and proportion to all creatures, save man. That he might conclude his labour with a work of extraordinary admiration; he than made man, giving him the possession of the world: in this wonderful work of God, is to be had these three considerations: First, the advice and deliberation of the Trinity in determining this work. God said, 
Verse 26.  Let us make man after our own Image, according to our likeness. Secondly, God made man of a preexistent matter, not creating him of nothing as he did the other creatures, 
Gen. 2.7.  The Lord God made man of the dust of the ground. Thirdly, God gave man the rule and government over all creatures, giving him liberty over all, to use them in their kind with moderation: and let them rule over the Fish of the Sea, 
Gen. 1.26.  and over the Fowls of the Air, and over the Beasts of the Earth, and over every thing that creepeth and moveth on the earth. Fourthly, the end of man's creation was for the honour and glory of God that made him, 
Esay 43.7.  Every one shall be called after my Name, for I form them, made them, and created them, for my own glory. Though no man can be able to give a reason of the secret will of God, yet this may be imagined that seeing the world and all the creatures therein, save only man, have a general respect to the honour of God: therefore they were by the general power of God's divinity created, but man being determined in the counsel of God, that man should be an occasion that the whole Trinity should have divine exercise, in the government of his life, and every one in their several assignments, 
A supposed reason of God's secret will.  as should please themselves to appoint: therefore God in the Trinity of persons made man; because afterward in the Trinity of persons, he was to govern him: God gave man a Law, which he being not able to keep did condemn him: Christ the second person, moderateth the Law, and giveth the Gospel, promising Salvation to all them that will believe in him, the holy Ghost moveth in the hearts of God's Elect, and giveth them grace to apprehend by faith, the means of their Salvation. Thus are they personally busied in the government and preservation of man; 
The holy Ghost moves grace.  thus were they personally at his Creation. The second consideration, is the matter of man's creation, which in a double respect is considerable in the person of God. First, when God form other creatures, he required no matter, but gave them being by his Word, but when he form man, he first prepared his matter, than gave the form, 
Note.  and created man, wherein God doth use a double care, a double diligence; not that he could not create man of nothing, as he had done the rest of his Creatures, but he did it in the wisdom of his divinity, for respect and causeful consideration, for to express his double, or rather his manifold affections to the creature, man. Secondly, to prevent the proud imagination man might have of the nobleness of his nature, it being yet in the pride of man's flesh to boast his descent, and to derive his families from antiquity and greatness. The third consideration is, the distinguishing form of man, his reasonable soul, whereby God doth distinguish him from all the creatures on earth, giving him Reason and Discourse to help him, for the service of himself, and the government of the world: this is also considerable in these respects: first the order God observed in the creation. God first made the world, afterward made man, and gave him the possession prepared for him. So when he made man, 
Note.  he first framed the body, than form the soul; for he made not the body and the soul at one instant, but in their times and order; for when he had made the house, he then put in the Tenent, and not before. Secondly is considered, the excellency of our souls; for God neither made nor created our soul, but inspired it, by the virtue of his divinity, 
Genes. 2.7.  The Lord God made man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul. There was both the matter of his body, and the nature and excellency of his soul, being the breath of Almighty God, divine, spiritual, and eternal; for before God inspired the soul, man was only framed, and not form, his reasonable soul being that which doth distinguish him from all other creatures. Man's soul, being in respect of reason and eternity, 
Note.  a resemblance of God's divinity. The fourth consideration is the rule and government God gave man over all the creatures. God giving man this authority over all his Creatures, doth not dis-inable himself of the government of his own works, 
1 Cor. 10.26.  but doth reserve to himself the sovereign regality, giving man only a stewardship and superintendence over all. 
Psal. 24.1.  Holy David saith, The earth is the Lords, and all that therein is, the round world, and all that dwell therein. Secondly, in that it is said, God gave them rule, so the power is derived upon all: For God communicateth his power to mankind in general, and not upon one, or any number of certain particulars. Again, these words, he gave them, have relation to the words, he created them. God created man in his own Image, 
Gen. 1.27. and 5.1.  in the Image of God created he them, male and female; so he gave them the rule and government of the world, that is, the man and the woman: For as God did not divide them in their natures, neither would he divide them in the use and government of his Creatures; but whatsoever is lawful to the one, is lawful to the other, both of them having equal and indifferent rule and power in the use of God's Creatures. Lasty is considered, the end of man's creation, which is, that God may be glorified and honoured in a double respect: first, in acknowledgement, when men have a thankful remembrance of God's mercy, in the creation, preservation, and in the redemption of mankind; this acknowledgement is declared in holy Meditations, Prayers, Thanksgiving and Reverence to the Name, the Memory, and the Majesty of God: as Moses acknowledging God's mercy, in their deliverance out of Egypt, the Lord is my strength and praise, 
Exod. 15.2.  and he is become my salvation, he is my God and my Father's God, and I will exalt, or honour him: the Prophet David hath it common in his holy Meditations, he doth honour God in his acknowledgements, and condemneth the hypocrisy of evil men, 
Mark. 7.6.  that honour God with their lips, 
Gal. 6.14.  and have their hearts fare from him; and Saint Paul in the heat of his zealous affection, calleth this glory his rejoicing, and disclaimeth every other object of glory, but Jesus Christ, and him crucified. Secondly, God is honoured in the personal services of men, that is, when they carefully travel in the exercise of such Christian duties, as he hath commanded them, this hath relation to the conditional proposition of our Saviour Christ: If you love me, 
Joh. 14.15. Our actions witness our affections.  keep my Commandments: For if we do neither keep his Commandments, nor endeavour to keep them, we love not God; and whom we love not, we cannot honour, as Christ saith of himself, The works which I do bear witness of me; so the endeavours of our lives witness what we are, and whether we love and honour God, or not. The consideration of these matters, whereby, though we understand not the causes of all his works, yet we may partly observe, what he hath done for us, and make some difference of them, and withal, enter into contemplation of such things, as we may in some degree, with admiration consider, and apply according to the measure of the gift of God. God willeth us to be lookers on, wonderers, and praisers of his works and glory: wherefore he doth also give so much understanding herein to his elect, as may be requisite to the establishment of them in the faith, of the providence, goodness and and might of God, to the glory and service of his Creator.  
The general use of this Doctrine, is a general acknowledgement of duties that all men own to God their Creator, who of his own accord, 
Man made noble out of baseness.  hath been pleased to make man so noble a Creature of so base a a matter, and to endow him with a soul so near the nature of his divinity, to give him such rule, and to ordain him for such an end, equal to the honour of Angels, equal to their happiness; this should put them in remembrance, what God hath done for them, what God doth expect from them; it may also remember all men, what they were, what they are, what they shall be, and what they should be; this knowledge may both remember, admonish, and prevail in all the hearts of the faithful, that have the best movings of Gods holy Spirit in them: For he that knoweth this, and is not moved at the consideration thereof, doth both declare and judge himself to be reprobate, who failing in the purpose of a Christian life, doth not only disinherit himself of God's gifts on earth, but of the kingdom of heaven, which he would give, and doth by that act of disobedience, both deprive himself of God's favour, which is happiness, and purchase to himself a state of damnation, infinite in time, infinite in torment; and seeing man was made of so base a matter, of the dust of the ground, the basest part of the basest element, it should disgrace and abate the pride and ambitious spirits of men, 
Note.  who vaunt themselves in the nobleness of their descent and birth, or in the prosperity of this world's happiness, which many call fortune: For God hath given one and the same beginning to all men, 
Jerem. 4.2.  the honourable and the base, the rich and the poor, being all derived from one first matter, earth, a matter so base, that nothing could be more, being the refuse and off-scouring thereof, which we were before our creation, and which all of us shall be in our graves, where we shall be all reduced and brought back to our first matter earth: 
Genes. 3.19.  this being considered, how vain a folly is it, for man to pride and boast himself in his prosperity, and disgracefully to repute men, for their difference of fortunes? 
Pride the vainest folly in man's nature.  for the best man, is but base earth, and the basest man is created of God in his own Image, all of one nature, and in one office, and all to one end ordained: therefore in a Christian judgement there is no difference of men, but the difference of good, and of bad men; and this inequality is not in their nature, 
The difference of grace and fortune.  but in the corruption and defect of their nature, and the best and safest way to esteem men, is to compare them in their gifts of grace, and not of fortune: 
Note.  for with God the least Spirit of grace, though in the lowest degree of fortune, is of more value and esteem, than the greatest of the world, if not gracious.  
This knowledge of our creation should remember us in our dutiful obedience to God, that seeing his hand hath fashioned us, and that his mercy hath made our body a Temple or Sanctuary for his holy Spirit to dwell in, 
1 Cor. 3.17.  therefore let us carefully keep the temple of our bodies from the filth of sin: and endeavour ourselves in such holy exercises, that our souls may have the perpetual fellowship of the holy Ghost, without which there is no happiness nor salvation: let us therefore refrain to accompany with the leprosy of sin, lest we run into their danger in defiling our bodies, the Temples of the holy Ghost with diseased company, let us hate the imitation of men's vices: let us not be tempted with their fellowship, because we know that when we profane our bodies the temples of the holy Ghost, we shall banish that sweet society, frustrate our hope, and wound the quiet of our conscience. O God of all goodness, of base earth thou madest us noble creatures: we had no life, no soul, before thou inspiredst it: thou gavest us reason and understanding, to enable us for thy divine service, and worship: thou hast given us thy favourable entertainment, continue us we beseech thee, in this service; 
God that gave grace can only continue it.  let our souls, let our bodies, let every power, let every part thereof, have their employments therein, we desire no change: we are thine from the beginning, O continue us thine for ever; thyself, good God, inspired our souls; it is thy breath, and therefore precious, it was thine before we had it, help as to keep it, in the time, and in the danger, of this our progress, in this our pilgrimage, through this sinful and wicked world, and when thou shalt call it home, we may gladly breathe it back; for with thee there is only safety, 
How and where to repose our confidence.  with thee there is happiness, infinite, without time, without measure: in the mean time keep us from the danger of losing, let us walk in the directions of thy holy Spirit: we are not able to walk; to move ourselves, in any holy course: if thy hand lead us not, we shall either faint or wander. O keep us from both, that we may travel in the passage of this life, with alacrity and spiritual profit, that this earth, our bodies of earth, may pass to the grave in hope, & that this breath, 
A needful care.  our soul, may return from whence it came, with confidence: this is the happiness for which I will only endeavour, for which I will always pray, O my God, make me resolute in this my intended course.   

Of the state of Man's Innocence before his fall.  
THat man was created, good, holy, and innocent is evident by the testimony of Scripture, neither is it doubted of the Christian world; for when God had ended the Works of his Creation, 
Gen. 1.31.  the holy Ghost saith, That he viewed all that he had made, and lo it was very good: for God being the father and fountain of all goodness, 
Nothing but ●ood can be derived from God. Eccle. 15.14, 15, 16, 17.  it was not possible that any thing that was evil should be derived from him; but like himself, so his works were perfectly good, without blemish, without defect: it is therefore generally to be believed, that Adam at the first creation was holy and innocent, no defect of nature, no corruption of sin, and that God gave him liberty and power, of freewill, if so he would, to continue his estate and happiness, for Adam in the estate of his innocence had this condition of happiness. First, he was in the full favour of God, a joy unexpressable. Secondly, he had the world and the creatures therein for his use and pleasure, which then were perfectly good, he had power also given him of God to continue this happiness, to himself and his posterity for ever, for the gifts both temporal and spiritual, which God gave him, do well declare the infinite measure of God's love to him, God giving him all that was created, 
Note.  and enduing him with a divine soul, and with that such endowments of grace, as made him both excellent and happy: that God gave him the possession of the world both for his use and pleasure is already proved: yet more, God for an extraordinary demonstration of his favour to him, planted a garden in Eden, 
Gen 2.8, 9  of admirable variety, both for use and ornament. For out of the ground, made the Lord to grow every tree pleasant to the sight, that was for ornament, and good for meat: the tree of life also in the midst of the garden, and the tree of Knowledge of good and evil. These were there both for the beauty of the place, and for the trial of man's obedience, 
Verse 16, 17.  and God gave Adam liberty to eat of every tree thereof freely, only prohibiting him to taste of the tree of Knowledge of good and evil. These benefits, this bounty was large, yet doth God still increase his favour to Adam and deviseth to make him an help fit for him: for he said, 
Gen. 2.18.  It is not good for man to be alone: as if God had laboured his invention to devise for the good and for the help of man; 
1 Tim. 2.14.  then God made woman, and gave her for the consolation of man. Thus did God derive his blessings by degrees upon man, still enlarging the measure of his bounty and goodness towards him; so as there wanted nothing, which in the wisdom of God was thought fit for man's prosperity. Lastly, to all these favours, God yet giveth one more than all, and that was a free will and power in himself to derive these infinite blessings upon himself and his posterity for ever: no mixture of grief to distaste them, no death to deprive them, but themselves and these pleasures to be infinite and unspeakable, and all these pleasures and continuance, was given upon such easy condition, as in our imagination, could hardly tempt a reasonable man, to a small forfeiture: an Apple perhaps no better, or not so good in taste, as many other in the garden, whereof Adam might have freely eaten, without fear, or forseit; all this doth witness God's infinite love to his creature, man, who gave him so great a power, and had purposed so inestimable a reward for so small a service.  

This is the sum of this place.  But so great is the mischief, strength, and working of sin, that it hath bereft all mankind, in the very beginning, and first entry of our nature, from the purity of good conscience, trust in God, straightness of justice, liberty of will to do good, quietness of life, the honour of being the Image of God, of our governance, and from the incorruptness also of nature, and immortality, and hath infected it with wicked hypocrisy, and brought us into danger of all evil, made us slaves of sin, subject to the wrath of God unto corruption, to innumerable calamities, and unto death, 
Apulaus.  not only of body, but everlasting. So that the scholar of Plato, when he describeth man: Man, saith he, dwelled upon earth, glad of reason, able to talk, having a soul immortal, 
Jerem. 4.2.  members subject unto death, of light and careful minds, brutish and servile bodies, not like in conditions, but like in errors, of peevish boldness, stiff in hope, vain in labour, brickle of fortune, every one mortal, and yet together continuing ever their whole kind, by mutual succession of their brood changeable, their time ever fleeing away, long ere they be wise, soon dead, in their life never content, this saith Apulcius, which it seemeth he marked well the corruption of our nature, though he knew not the beginning thereof: thus it is better to speak to man's understanding with profit, then be vainly curious.  
This, as doth the former, remembers all men, how surpassing the love of God is to mankind, who notwithstanding, man was made of a matter so base and unworthy, as nothing like him, yet doth God descend his Majesty to dignify his baseness, and did heap such honour, such favour upon man, as made him the most excellent and most happy of all the creatures of God, giving him felicity and power to continue it, which of all the blessings of God was the greatest: for that is thought to be the greatest misery, 
To have been happy is a misery.  to have been happy, and to fall from that happiness; and the greatest happiness, is to be able to continue happy, which power God gave to the liberty of man, to be, or not to be happy for ever. This extraordinary degree of favour to our first father, Adam, doth deserve a thankful acknowledgement from all men, because the favour did reach to all the generations of Adam, even to us, and to them that shall succeed us for ever. All men being then in Adam, and Adam the Compendium of all men, the honour and the grace being conferred to every man in general without exception of any.  
Seeing God hath thus honoured our father Adam, and enlarged his benevolence unto him above the rest of his creatures; and seeing this was not given unto Adam only, but to his posterity for ever, even to us, being the sons of Adam, and derived from his beginning. Let us therefore acknowledge ourselves in as great a debt of beholding to our God, as Adam our father was, to whom God gave these blessings by name, and in special manner, we being interested in the benefit as well as Adam; but as his sin made himself and us his posterity both alike miserable: so if he had continued constant in his innocency, he had made himself and us alike eternally happy, without fear, without hazard, without forfeit, without interruption; let us therefore advise and remember ourselves, what honour, what thankes, what service is due from Adam and his posterity unto God: Let us compare the infinite greatness and goodness of God to Adam's nothing: let us measure ●hem in the infinite distance of their worth: let us study to know what desert, what moving cause of ours could provoke God to these degrees of favour: let us search this desert in the excellency of man's nature, doubtless it is not there to be found, though we search with diligence. Let us then resort to the mercy of God, and there inquire, there we shall rightly understand this knowledge; For thyself, O God, did move thyself to these effects, 
Note.  thy Mercy did move thy Majesty, thy favour did move thy Power, thy goodness did persuade thy greatness, thy greatness did effect what thy goodness caused; thus was God tempted by himself to dignify our Father Adam, therefore Adam could be no cause of his own honour, because it was in God's decree before Adam had being; therefore Adam had greater cause of thankfulness, that God did please without cause thus to advance him, and to multiply his infinite and abundant favours upon him; Adam's honour was ours, Adam's duties are ours, 
Resolution.  we are as strictly bound in our dutiful obligation to God, as our father Adam was; let us therefore his posterity, be constant in that duty wherein he failed, and though Adam hath disinherited us his posterity of that power, which he had to performed his divine acknowledgements; yet let us by our best endeavour, strive with our nature to reform our errors, to imitate so near, as we can, Adam's innocency: thus let us ever be resolved to contend against the corruption of our nature, and with a holy ambition, to covet, to equal, or exceed the honour and happiness of our father Adam, in his innocency, and seeing God did make us so wonderful in our frame, so excellent in our nature; let us therefore with modesty and reverence to God esteem ourselves; let us understand and remember ourselves, that God hath made us creatures of note and excellence, ordained for holy ends, and made us Masters of infinite other creatures; let us remember that our soul is the divine breath of God, our bodies the temple of the holy Spirit; let us therefore bend all our endeavours to fashion the government of our lives in some proportion, to ●his excellency of our nature; let us hate the company of the wicked and imitation of evil, because God hath created us good; let us value the posterity of our soul before the possession of the whole world; let us be jealous of ourselves, and careful to fear to give entertainment to any evil cause that may move, deprave, or corrupt us; let us love our own salvation above all but God, because God did honour us above all but himself in our creation. Thus may we lawfully with religious modesty endeavour and esteem of ourselves; God did grace us in our creation; but then God will double that grace in our salvation: for this I do earnestly entreat, I pray, I hope.   

Of original Sin, the Fall and Apostasy of man.  
When man was in the height of his prosperity, having all things requisite to make him both happy and great, and wanting nothing that might minister the fullness of content to his desire; 
Man did degrade himself.  he then suddenly by himself, cast from these pleasures into a state most miserable, depriving himself and posterity, not only of the pleasures, but the useful necessaries of this life, 
God's favour the highest benefit.  and that which is infinitely more worth than the rest, the blessed favour and presence of God, which of itself, without addition, is able to make the enjoyer most happy and absolute in his felicity. Thus in a trice, was man, the glory of God's workmanship, by sinful disobedience spoilt of his innocency, 
A strange alteration.  which when he lost and wanted, his very nature endured alteration, and he that but lately was made Lord of all the world, is now made subject to all extremities; this one touch of sin, being of that infectious nature, that like a leprosy, 
A general decay.  it spreads over all his whole nature, his body, his soul, his works, nay, his very affections are infected with this venom, his holiness, his innocency, and all his divine graces abandon his nature; disdaining to consort with the fellowship of sin: God also, who had made him, and had so wonderfully enriched him with benefits, takes off the majesty and ornaments he had given him, and in stead thereof investing him with poverty and extremity of fortune; 
What bitter effects sin causeth. Genes. 3.  and whereas before he had made him immortal, he now makes him subject to the stroke of death; and in this array, thus altered, he excludes him his sacred presence. This sin branding not only Adam with this disgrace, and these deformities, but himself and his posterity for ever, being all disgraced from their innocency, and also degraded from their excellency of nature: now to describe Adam's grief in this alteration, 
Anunutterable measure of grief.  the power of man's invention is not able to do it: there are not words, nay imagination hath not thought to conceive it; for to fall from the happiness of prosperity, is a strange degree of grief, but to be deprived from that felicity is a torment, which without extraordinary patience, no man is able to bear. In the fall and apostasy of man, is principally to be considered these particulars: First, from whence he fell. Secondly, to what he fell. From whence he fell, was from the favour of God, considered in the excellency and innocency of man's nature, in his large endowments of grace, in his power, and in his possession of pleasure, in which respect, Adam the first man, was so abundantly favoured, as that his soul could desire no enlargement; God having given him so many and so great demonstrations of his love and favour towards him as nothing could be more, this is abundantly proved before. Secondly, to what he fell, 
Gen. 1.2. chapped.  this is familiarly known in the experience of every man's life, being full of the marks of this misery, as you may read in Ecclesiasticus, a catalogue of man's misery: 
Eccle. 40.  what Adam was in his sin, and the miserable change he endured by the alteration of his fortune, 
The miseries of this life.  doth give us a particular knowledge of our own condition; Adam our father by generation was the father also of our corruption, & we his generation, deriving our substance and nature from him, have with him derived his sin and punishment, the which as they were inseparable in the nature of Adam at and after his fall; so are they necessarily descended down upon us his posterity: the trespass being in him, from whom we are all derived, makes that we are all guilty of the sin of Adam, and are all deservers of the like punishment: 
Rom. 5.12, etc.  this is St. Paul his judgement, Wherefore as by one man sin entered into the world, and death by sin, so death went over all men, for as much as all men have sinned. As Adam was, so are we; 
4. Esd. 4.48.  such a father, such children: the best way to understand our nature, is to consider it in Adam; but to understand his fall and the miseries thereof, it is palpably evident in the knowledge of our own particulars: the torments of our transitory life are sufficient arguments to persuade and resolve us thereunto; for the extremities of fortune and her variable turnings, remember all men the miserable conditions of sinful man, 
jer. 4 2.  all men being at all times subject to all extremities, and sometimes taste the bitterness thereof: in the book of Ecclesiasticus, as aforesaid, there is a Catalogue of the miseries of man's life; all which happened to us for sin of Adam, who by his sin, not only did deprive himself of the inestimable worth of God's favour, but also brought the like condemnation upon his seed, & their posterity for ever, & by his one sin, overthrowing the blessed estate of many millions of people, as if at one blow he had cut off the heads of a world of people, and doubtless but the sorrow for losing the favour of God, 
Adam's sorrow.  Adam could not have a greater than this, because there is nothing, doth more move grief and pity in gentle minds, than a compassion of general calamities, especially then when they are caused by their misfortune, 
jer. 2.3.  that have the grace to pity them. To undertake to rank the calamities incident to sinful life were intricate: 
N●te.  therefore we will omit the greater number, and somewhat insist upon the greatest in the number, that is the displeasure of God, which is damnation; a misery infinite in time, infinite in torment, a judgement denounced against all men, for the sin of one man: because at the committing of sin, all men were then present in Adam, and with him did both combine and conspire in the trespass. Adam then by his sin did bring a general destruction on his nature, and thereby made himself and all men, not only subject to death, but to an everlasting death and damnation, to inflict eternal and unexpressable torments; on the bodies, on the souls of men. It is not in the capacity and power of man, to describe the torments of damnation: for as they are infinite in time, 
No man can describe at full the torments of damnation.  so also in number and greatness, there is misery without hope, torments without number, without measure, without end, they are above our strength, above our patience to bear them, they are not utterable for number, nor sufferable for torment: the very soul though eternal, is continually wasted with that affliction: neither could it endure and last in such extremities, but that God hath made it eternal. Again, it is not only infinite and eternally great in personal sufferings, but also in grief, and spiritual discontentments and vexations: the soul that is damned grievously afflicting itself with rage and intestine displeasure, 
Discontent the sickness of the soul.  when it considereth from what dignity it is fall'n, and the honour and felicity it might have had, if it had continued in the favour and presence of Almighty God; it will also enviously remember the prosperity of others, what glory, what happiness they enjoy for their constancy in their godly conversation, and holy travel, 
The nature of envy.  and that itself and the damned should have had the same degrees of happiness, if like them, they had continued constant and faithful in their duty and service to God: and this is a greater torment to the damned, then that which they shall endure in their personal afflictions; the remembrance whereof doth so distract the very powers of their souls, as that desperately they inflict their own vengeance, and execute upon themselves, 
Note.  the punishment of their own condemnation: for in our nature, we have less patience, and more affliction, when by our own defaults we lose prosperity, then when for our deserts we endure any personal punishment: this is the reward of Adam's disobedience, that did by sin, disinherit himself and his posterity of the infinite treasure of God's favour, and did thereby purchase a life, whose days are consumed in vexations and miserable change, and whose end doth not end his misery, 
Death is the life of torment to the damned.  but renew and enlarge it with an addition and perpetuity of torment.  
This is the plain and necessary knowledge of the fall of man from the state of innocency. In which argument the overcurious wits of men have traveled in the search of many intricate questions; I will therefore forbear to relate the number of men's opinions.  
The fall of man from the first state of his innocency, doth remember all men what the miserable condition of our nature is, what glory we have lost, and into what degree of adversity we are fall'n: we that were the most excellent of God's creatures, are now the most miserable; provoking, not only God, to be our enemy, 
Gen. 3.14.  but the creatures of God also, to hate and dread us. Because for our disobedience, God did curse them, and that for our annoyance God did suffer the goodness of their nature to be altered, in so much as that they which before sin entered our nature, were our servants, are now become our enemies; and we that then were their Lords, and had power to command them, are now in bondage of fear, and dread their power, 
A miserable alteration.  for that supremacy, power and government, which Adam had over all the world, was conferred to us that are his posterity. He had it, and lost it by sin, we should have had it but are prevented by sin, sin being the cause both in him & us, why we are degraded from our dignity, 
jerem. 14.2.  and cast into this contempt and disgrace of fortune. Whensoever therefore God shall please to punish any man's prosperity, and to tempt his patience with the burden of adversity, his care must be, to search the cause of his affliction, and when he hath found the cause, to labour by all means to remove it: For diseases are not cured before their causes be both known and removed. And as diseases of the body are not engendered without their corrupt cause, no more our spiritual afflictions are not inflicted without their evil cause, which is sin, the original and continual cause of all our evil. Thus ought Christians to judge of themselves, and to understand the miseries of their life, to inquire at their own hearts, and to search their own actions, and their own transgressions; for there, and but there, 
Note.  shall they find the true cause of all their misery, and not as doth the foolish and wicked, who when they have extraordinary discontents, or misfortunes, blame their nativities, 
Psal. 34.  and search the motions and conjunctions, falls and exaltations of the stars and celestial bodies; as if by their influence and constellation, their grievous alterations were occasioned; such fondness is ridiculous, and to little purpose, and they are much deceived who seek for that fare off, which is to be found only at home, even in their hearts, in their sinful natures, and in their sinful actions. Again, the fall of Adam from his innocency because of sin, doth instruct every man in the knowledge of God's divine nature; for God is so respectively holy, that he will not entertain familiarity and nearness with any creature that hath the least touch or spot of sin; 
The nature of holiness.  therefore did he banish the Angels out of his presence, though they offended, as some think, but in thought: Adam also, though it was his first sin, and not of his own election, but doubly tempted by his wife and the devil, 
Genes. 3.  yet could not the holy presence, of God endure him, but cast him out of Paradise into misery and tribulation; therefore ought all men to make conscience of all sin, and to fear the committing of the least, because there is no sin, be it never so little, that God will dispense withal, but as himself, 
All sin is in God's hatred.  so is his affection. He is holy without stain, without imputation, and his favour is towards them only, that with all their power, endeavour themselves in all the works of his Commandments.  
Now, if the overspreading of sin, whereby this mischief passed through, infected, corrupted, and made subject unto death all mankind, we must hearken unto the Apostle, who appointed this overspreading, neither to the devil, 
Rom. 5.  neither to the woman, but unto Adam: For the devil did not convey over sin unto Eve, 
Ephes. 2.  nor Eve unto Adam by propagation or increase of kind, but only by enticement: For the Serpent corrupted the woman, and the woman the man by enticement. 
2 Cor. 11.3.  But the man being corrupted with sin, did by increase of nature, shed out his poison into all the posterities of the world, descending from him, therefore though the beginning came of the devil, and Eve seduced by him, finned before Adam; yet the nature of mankind had not been so infected with sin, that the evil thereof should have corrupted all his posterity with the increase of all flesh, and made it subject unto sin and death, if Adam had not sinned: for the increase and succession pertaineth not to the woman, but unto the man; 
Note.  yet because he did hearken to the voice of the woman, and did eat, he became a transgressor of God's Commandments; the accomplishment of the sin, began in the devil and the woman, the spreaders abroad of the whole mischief, 
Gen 4.10, 11.12, 13.  whereof there was a most manifest argument declared in Cain, his first begotten son: also the misery, corruption and decay which followed the fall of our first parents, and invaded all mankind, doth set forth the power and virtue of God's providence, to be much greater unto us: for that we are repaired and renovated by Christ after our fall, to a fare more blessed estate than we were created in before we fell, 
1 Cor. 15.53.  like as in the day of resurrection, when we shall be all raised up out of the dust of the earth, and the corruptible put on incorruptible, and the mortal put on immortality, and the virtue of the power of God shall be declared much better than if we had still lived and continued in this life without corruption and death. And further, whereas by the sin committed, mankind perished, and fell into so great corruption, 
It was not God's fault that man sinned and lost his innocency.  depravation and death, it is not such, that it ought to be imputed unto God, but rather such as the justice of God may appear therein; therefore it was meet and needful, that Christ should not be conceived and borne in the womb of the Virgin, of the seed of man, lest he should be borne partaker of sin, but only by the working of the Holy Ghost. Lastly, seeing the sin of Adam, by the enticement of the woman, did so deface the excellence and innocence of our nature, as that the corruption thereof did descend from him to all posterities, this aught to abate the pride of man, that no man dignify or exalt himself in the pride of his nature; for all men are of one and the same nature, and all men in one and the same condemnation, there being no power in man's nature to raise himself to the dignity of God's favour, that being only in the power of him that first created us holy and innocent, who again will restore us, if we faithfully spend our endeavours in holy actions. Again, it ought to move all men to bear indifferent favour to all the children of God, and not to despise any, either for the defect of nature or fortune, but to pity and commiserate the common calamities, because there is no judgement or punishment inflicted upon any man, 
How to judge calamities.  but it is generally caused by all men: all men having offended God with Adam, and all men for that sin of Adam being subject to all misery: for those calamities and greater, are due to us, though other men endure them; and those benefits which some enjoy, 
God's favour is not by desert, but by benevolence.  and others want, they have them not of desert, but of benevolence from the favour of God, who giveth them according to the pleasure of his will, without respect of persons.  
Seeing that Adam, who had such extraordinary endowments of grace, and whose nature God had so adorned with excellence, that he delighted in his company; and seeing he was innocent, and his nature unstained with corruption or infirmity, 
We fare more easy to be tempted then Adam.  did notwithstanding, run in contempt of God's Commandment, and thereby did purchase God's indignation: Let us therefore be extraordinary careful to withstand all provocations that may tempt us to any sin; for our nature is much more easy to be tempted than adam's was, his being innocent and holy, ours in corruption stained, he having power in himself to withstand his tempter, we having no power in our nature to resist, but rather an appetite and affectation to evil, naturally inclined to neglect that grace, which should make us able to resist temptation, and to withstand the assaults of the devil, 
The depravedness of nature.  and because our nature is thus depraved, and that our own blind directions would but lead us to condemnation; let us therefore with humble confidence implore the favour of God, 
How to prevent the power of temptation.  that by his spirit he would give us directions, and that by his mighty hand he may support us against the power of all temptations; for we know our strength is but weakness, and if God take his hand of favour from us, 
If we will affy in God we must deny ourselves.  we shall fall into the hands of our tempters, and remain their spoil: for if Adam in his innocence was vanquished, we in our sin cannot be able to withstand them: therefore let us not trust in our own strength, but deny ourselves, and repose our whole confidence in the strength of his arm, for it is thou, O God, that savest and defendest us from and out of the hands of our enemies, and puttest them to confusion that hate us. Thus let us practise against our spiritual tempters, and thus we shall prevail.  
Again, seeing God hath not spared Adam, nor the Angels that sinned, who in their natures were much more excellent than we, but for their sin, gave them over to condemnation: 
2 Pet. 2.4.  how much less will he spare us if we continue in the committing of sin, and not endeavour ourselves with all diligence in godly exercise? Assuredly this should make us fearful to commit any sin, with consent or knowledge. Let us therefore fly all sin, 
The wages of sin in death.  as we would death, because the earnest of sin is certainly rewarded with death; sin and death being inseparable in fellowship: for the soul that sinneth must die the death, and no soul dieth but the sinful. Therefore let us resort our prayers to the holy presence of God, 
Resolution.  let us earnestly entreat, that his providence may direct us in an holy course, to an holy end: let us avoid all acquaintance with sin; let us hate it in ourselves, 
Charity will pity misery.  let us hate it in others, pity their misery, and pray for their amendment; let up prove ourselves vowed enemies to sin, and practise in that profession: thus let us persuade, thus let us resolve. Again, seeing Adam and his posterity, were not cast into condemnation, 
Man was not condemned without hope as the angels were.  without hope, without mercy, as the angels that sinned were; but had hope given him to be again restored to the favour, and blessed presence of God, by the righteousness of Jesus Christ, the Son of God; this admirable degree of love and favour of God to mankind, should keep all our actions in awe, and make us carefully fear to offend our God, who hath so fare exceeded to us in the favours of his love: therefore let us not only fear him because he hath power to destroy us, but let us fear him for the reverence of his love, and prefer his love even before our souls: our meditations cannot present to our souls a greater Heaven of joy, 
To meditate God and his favours.  then to understand ourselves to be beloved of God; neither can we have more delightful action, then to meditate his love, and to love him again for his love to us: for to love him for the safety of our own souls, is most necessary; but to love him for his love only, is more commendable, and declareth a notable degree of Christian zeal. Thus did Moses love the Israelits: 
Exod. 32.30.31, 32.  thus did St. Paul the jews; and thus will I my God, by whom I was created, by whom I am restored, and in whom I will always trust. Amen.   

Of the Devil's treacheries, and how to prevent him.  
seeing the Devil is so apt and ready to assault and tempt the faithful, and the elect of God, consider therefore thou devout soul in what danger thou art, because the devil thine adversary is always lying in wait for thee: he is an enemy for boldness, most ready, for strength most powerful, for subtlety most cunning, for engines well stored, in sight indefatigable, into all shaps changeable, he enticeth us into many sins, and having enticed us, he accuseth us before God's judgement seat; 
2 Cor. 2.11. 2 Cor. 11.14.  he accuseth God to men, and men to God, and one man to another: he exactly considereth every one's inclination, and then he lays for them the snares of temptations: for the devil when he assaulteth the soul of man, first sets upon that part he finds softest and best affected for his purpose, for him the easier to work upon; and if he once be withstood, and overcome, he doth not presently remove nor give over, but comes again to tempt with greater force, that so he may by tediousness and neglect, overcome those whom by violence and force of temptations he could not overcome. Against whom will he not be bold to use his subtle tricks, when he was so bold to set upon the Lord of Majesty himself with his craft and subtlety, 
Math 4.2, 3.  when he had fasted forty days and forty nights? what Christians will he spare, when he sought to winnow Christ's Apostles like wheat? He deceived Adam in his nature instructed, whom then can he not deceive in his nature corrupted? he deceived Judas in the school of our Saviour, 
Luke 22.31.  and whom will he not deceive in the world, 
Gen. 3.4, 5.  the school of errors? in all states the devil's treacheries are to be feared. In prosperity he lifts us up with pride, in adversity he drives us down to despair; if he sees a man delighted with frugality, he entangleth him in the fetters of insatiable covetousness: if he sees a man of an heroical spirit, he sets him on fire with flaming anger: if he sees a man somewhat merrier than ordinary, he incites him to burn with lust: those whom he sees to be zealous in religion, he labours to entangle in vain superstition: those whom he sees exalted to dignities, he pricks them forward with the spurs of ambition: when he allureth man to sin, he amplifieth God's mercy; and when he hath cast him headlong into sin, than he shows and amplifies God's justice: first, he will lead a man to presumption, and afterwards he labours to bring him to desperation; sometimes he assaults outwardly by persecutions: sometimes he assaults inwardly, by fiery tentations, sometimes he sets upon us openly and by force, sometimes he sets upon us secretly and by fraud: in eating he sets before us gluttony, in generating luxury, in exercising sluggishness, in conversing envy, in governing covetous extortion, in correcting rage, in dignity pride; he possesses the heart with evil cogitations, in the mouth he puts false speakings, in the other members wicked actions, when we are awake he moves us to evil works, when we are asleep he moves us to filthy dreams: so then at all times, in every place, and in every thing we must beware of the devil's treacheries, we sleep, but he watcheth, we are secure, but he goes about like a roaring Lion seeking whom he may devour. 
1 Pet. 5.8.  Consider therefore thou faithful soul, the treacheries of this most potent enemy; and seek the aid of spiritual arms to defend thee from his subtleties: let thy loins be girt with the girdle of truth, 
Eph. 6.14.  and covered with the breastplate of righteousness, put on Christ's perfect righteousness, & thou shalt be safe from the devil's tentations: 
john 14.30.  as Satan hath no power over Christ, neither hath he power over the faithful his members. Let thy feet be shod with the preparation of the Gospel of peace, so the fiery darts of the devil shall not hurt thee: take the shield of faith to defend thee from the assaults of this most wicked enemy. 
Eph. 6.15. Math. 17.20.  Faith is that which removes Mountains, which is to be understood, the mountains of doubts, persecutions and tentations: if thou hast faith, neither shall any thing be impossible unto thee. 
Vers. 20. Exod. 12.17.12.13.  The Israelites whose door posts were figured with the blood of the paschal Lamb were not smitten with the destroying Angel, so likewise those whose hearts are by faith sprinkled with the blood of Christ, shall not be hurt by this destroyer: faith relies upon God's promises, in the mercy of the Almighty; and Satan cannot overthrow them that believe; faith is the light of the soul, and hath a bright eye, a holy ear, a clean heart, and a sure foot, she is the strength of hope, the trust of truth, the honour of amity, and the joy of love, and Satan cannot prevail against it, and the tentations of this malignant spirit are easily discerned through this light. 
Mich. 7.19.  By faith our sins are thrown into the profound sea of God's mercy, and in that the fiery darts of the devil shall be easily quenched, we must likewise put on the helmet of salvation, that is, 
Ephes. 6.17.  holy Hope, endure tentation, and expect an issue thereof by hope, and thou shalt find comfort thereby: For God is an Assister of them that contend, and the crown of them that overcome; 
Vers. 19  we must also take the sword of the spirit, that is, the Word of God: For the consolations of the Scripture will prevail against the contradictions of the devil; 
Nazianz.  for by the Word Christ overcame all Satan's temptations, 
Math. 4.4, etc. 11.  and still the faithful shall overcome the devil and all his subtleties. To conclude, by prayer thou hast great aid against tentations; for as often as the little ship of thy soul is ready to be overwhelmed by the waves of tentation, awake Christ by thy prayers: we overcome visible enemies with striking, but we overcome our invisible enemies by pouring forth prayers unfeigned; fight thou, O Christ, both in us, and for us, that so through thee we also may overcome our deadly enemy with victory, that in thee, and through thee, we may triumph gloriously.   

Of the Moral Law of God, the ten Commandments.  
THe Law of God, 
The moral Law of God and the Law of nature is all one.  though it was not given to man with solemn promulgation, before the time of Moses, yet was there a general sense thereof given to Adam in his creation: For when God gave him his nature, and endued him with the use of reason and discourse, he gave him capacity to understand his duty, the which duty is nothing else, but the observation of the Law of God; and therefore, when Adam had transgressed the commandments of God, and had eaten the forbidden fruit, the reason of his natural soul could tell him his offence, and then his conscience judged him; he was afraid, and hid himself from God's presence. If therefore we compare his sin to the Commandments of the Law, we shall find it to be a direct breach of some, and a consequent breach of all: For God's first Commandment saith, 
Exod. 20.  Thou shalt have no other Gods but me. Adam's sin by the eating of the forbidden fruit, by the temptation and persuasion of the devil, doth contradict the Commandment of God, and saith, Nay, but my wife and I will both be gods. 
Gen. 3.5.  Again, Cain, the second man, he committed murder, and thereby directly broke the sixth Commandment, which when God and his conscience made him to understand, 
Gen. 4.8.  he made a most desperate acknowledgement of his sin: 
Vers. 13.  so that the Law being nothing but a reasonable duty, which the creature oweth to his Creator; there was therefore a general knowledge of this Law in the reasonable nature of man at his creation, and so to the succession of them of the old world unto the time that the Law was given to Moses by the ordinance of Angels: 
Gal. 3.19.  the old world then from Adam to Moses, were not lawless and free from the service of the Law, but had the law of nature for their direction, which being grounded upon reason, was even the very same with the law of the ten Commandments, and the law of the ten Commandments before it was given to Moses, was in the ages before going commonly transgressed; and that law did both judge and condemn them, the which law God gave man when he gave him his nature; every man having the knowledge of this law in the natural use of his reason. This was the state of the old world before Moses, all sinned, and all were judged by the law of nature. Now, when iniquity began to reign, and be strong in the hearts of men, and that their conscience became senseless of sin, neither would they admonish and judge their transgressions, than God thought convenient to publish to mankind this law, binding the consciences of men to a strict and dutiful observation of every particular statute of the law, 
Baruch 4.1.  denouncing the judgement of condemnation to all them that transgress against the least breach and particular of those Commandments.  
A second reason why God ordained the Law, Reason 2 was, that men might rightly understand themselves, and thereby know in what degree of holiness they were; because that men are often partial in their own judgement, and willingly blind themselves in the view of their own calamities; wherefore then serveth the Law, 
Gal. 3.19.  it was added because of transgressions, that by the Law men might know wherein they have transgressed.  
A third reason of the ordination of the Law, is, Reason 3 to provoke men to endeavour themselves with all diligence in a holy course, to travel in godly exercise, and to avoid both evil actions and idleness, the Law giving every man sufficient matter of employments, wherein he is bound to spend his hours, 
4. Esd. 9.31.  his days, nay, his life, in the careful service of his God: For behold, I sow my Law in you, that it may bring forth fruit in you; and that ye may be honoured by it for ever.  
Fourthly, the reason that the Law was given, Reason 4 is, that by the severity thereof, we might be disciplined, and made fit for the mercy of the Gospel; for the judgement of the Law will humble us, make us understand our misery, 
Gal. 3.24.  and provoke us to implore mercy; for by the documents and directions of the Law, we are led to salvation in Jesus Christ; wherefore the Law is our Schoolmaster, to teach and bring us to Christ, that we might be made righteous by faith in him.  
Lastly, the Law was given for the glory and Majesty of God, that all the world might judge of his infinite mercy to mankind. In this respect, that notwithstanding all men are judged and condemned by the law of nature, and by the Law of his Commandments; yet in the greatness of his love, he is content to forgive the trespass, and the judgement therefore due unto mankind, 
God's admirable mercy.  and finally, to entertain these transgressors his enemies, into the bosom of his mercy, giving them Mercy in stead of Justice, and eternal life, 
Rom. 5.20,  when they deserved death and damnation. 
21.  Moreover, the Law entered thereupon, that the offence should abound; nevertheless, Where Sin abounded, there Grace abounded much more, that as Sin had reigned unto death, so might Grace also reign by righteousness unto eternal life, through Jesus Christ our Lord, and this is an admirable degree of love in God, that he will decline, or lay by his Majesty, and to miserable, wretched, nay, sinful creatures exercise his Mercy, in restoring and advancing us, that have so highly offended his Majesty, and abounded in transgressions; for these causes was the Law given and delivered to man; 
Deut. 27.26. The matter of the Commandments.  God thereby commanding every man's absolute obedience, upon forfeiture of his soul, to the pains of everlasting condemnation. In the Law of the ten Commandments, is to be considered the substance, which is the matter of the Law, and the circumstance which is the manner of the delivering it. The matter is contained in ten Commandments; the first four teacheth us directly our duty to God: the six last, our duties to our neighbour. In the manner of giving the Law, we may principally consider these circumstances: First the principal giver of the Law, God. Secondly, the servants attending this office, the Angels. Thirdly, to whom it was given, to Moses. Fourthly, for whom it was given, for the children of Israel, who were then the people of God; and by consequence to every people that profess themselves the servants of God: these are the main particulars in the circumstance of giving the Law. First, 
Exod. 20.1. Exo. 19.18. etc.  God was the principal author of this work, to give it countenance and authority; for who dare quarrel his work, and the operation of his hands: therefore did God himself speak all the words of the Commandments, he also spoke in a fearful and terrible manner, to gain the business a fearful estimation, 
Vers. 9  he spoke in the hearing of the people, that they might know it was Gods own act, and to prevent the distrust they might have in his servant Moses. Secondly, the Angels attend this holy service, to declare the most excellent Majesty of God, who in all his occasions is served and attended by an infinite number of that excellent nature. Again, the Angels were there because they are most desirous of the good of mankind, 
Heb. 1.14. Luke 15.7, 10.  and do willingly attend the service of our salvation, having joy among themselves in Heaven at the conversion of a sinner; they were also, to be witnesses, between God and his people, that the covenants might remain established for ever: therefore S. Paul saith, The Law was ordained by the Angels, 
Gal. 3.10.  by the hand of a mediator: not that the Angels did principally give the Law, and appoint the covenant, but that there service was to attend, by the holy ministration. Again, the Law was given by God, by the hand of Moses, in the presence of the Angels, to give unto the Israelites, because the Spirit of God had so sanctified Moses, that he was able to stand in the presence of God, 
Exod. 20.18, 19  the which the host of the Israelites could not do, but became astonished and exceedingly afraid, at the voice of God's thunders, and therefore they desired Moses to negotiate between God and them, they being not able to endure the presence of his Majesty. Again, it was given by the hand of Moses, because God would honour him above the rest of his brethren, he having been most industrious and constant in the service of God, and therefore as God had by the hand of Moses given them deliverance out of Egypt, so by the hand of Moses he would give them the covenants of his everlasting love, 
Note.  and deliverance out of the bondage of sin, which grace was promised to all them that would live within the compass of these laws, and is now given to all them that faithfully endeavour them, though they fail in the main performance therein: 
john 1.17.  For the law was given by Moses, but grace and truth came by Jesus Christ. Lastly, the Law was given by name to the Israelites, but in the purpose of God to all men, all men being under the bondage of the Moral law of God, the Law being able to judge and condemn all men. Again, God gave it by name to the Israelites, because they were then the choice and select people of God, for whom he had done his wonders, and to whom he had promised a fair inheritance, it also derived down upon us, and upon all posterities, all men having entered into covenant with God, to endeavour themselves in the faithful keeping of his Commandments: these circumstances are all necessarily considered in the manner of Gods delivering the Law. From this may be generally observed, that God in all his actions hath principal respect to holiness, and that no profane circumstances assist him in his actions, but as himself is most holy, so his delight is in holy actions, and hateth all profanation, both in matter and circumstance. In the Law may generally be observed an impossibility in the precise performance and keeping thereof, no man being able, 
An impossibility in the strict performance of the Law. Acts 15.10.  without favour to give a true account, and to make an even reckoning with the Law, the law being able to conclude us all under sin: it is an argument of Saint Peter: now therefore why tempt ye God to lay a yoke, that is, the performance of the Law, on the disciples necks, which neither our fathers nor we were able to bear? 
Gal. 2.16.  Saint Paul also to the Galatians, concludeth an impossibility to be justified by the Law. By the works of the Law no flesh shall be justified, so that no man ought to repose his Justification in the Law; 
Gal. 3.22. All men are judged by the Law.  yet every man ought to endeavour therein his utmost performance. Secondly, men are judged by the Law, to be guilty, and deservers of everlasting damnation. This general judgement of the Law against all flesh, doth conclude all men in the state of damnation, no man being able to deliver himself from this judgement, before the Law be fully satisfied, which could not be done by other means, then by the righteousness and death of Jesus Christ, 
Gal 4.5.  the Son of God, and Redeemer of the World.  
Seeing, the severity of the Law of God, 
Deut. 5, 2. etc.  that no flesh can be saved by the works of the Law; therefore at the delivering of the Law, when the Israelites promised Moses that they would do whatsoever God should command them, God seems to express a passion of his love, and to require less than the Law; for the Law requireth a precise performance upon pain of damnation, but God promised the blessing of his favour to all them that zealously endeavoured to keep the Law: 
Vers. 19  for howsoever no man can observe the ordinances of the Law, 
Gal. 3.11.  as thereby to be righteous, and to deserve the promise, yet did God accept the faithful endeavours of men, and supply their defects by the grace and operation of his holy Spirit. Therefore God saith to Moses, O that there were such an heart in them, to fear me, and to keep my Commandments, t●at it might go well with them, 
Deut. 5 29.  and with their children for ever. 
God is merciful in his severest justice.  This doth prevent an objection, which the wicked disobedient children might make against God, and his Law, seeing the Law of God doth require a greater duty than is in any man's performance: and seeing that the Law doth condemn all them that fail in the least particular duty of the Law; wherefore God might seem to be merciless in the severity of his justice, 
God that made the Law is above the Law.  and their labour fruitless to attempt that which was impossible, both which are wickedly false: for though the Law condemn every man, yet God that made the Law is above the Law, and d●th often grant his dispensation; and pardon them whom his Law condemns. Secondly, though no man can perform the Law, yet all men may endeavour it, the which endeavour being faithful and industrious, is accepted of Ood, as if it were performance: and this doth take from all men all matter of argument whereby they would excuse their disobedience, 
He that endeavours the Law hath the promise.  and neglect in their dutiful service to God; for as is said, though no man be able to do the Law, yet all men are able to endeavour it: and this doth necessarily admonish all Christians in these times, who presume over boldly on the liberty of faith, that because Christ Jesus the Saviour of the world, hath satisfied the justice of the Law, 
Man must nor presume on the liberty of faith.  and wrought righteousness to all them that faithfully believe, and apprehend his merits: therefore they despise the works of the Law, holy and charitable exercises, and repose themselves on the bare confidence of faith only, the which being altogether fruitless in the works of the Law, 
A fruitless faith profiteth nothing.  is but presumption and vain confidence, and will dangerously deceive all them that affy therein; for though Christ Jesus, hath abolished the ceremonial Law, and satisfied the justice of the moral Law, the which is available to all them that shall be heirs of salvation, yet his righteousness in observing the Law, 
Christ hath not destroyed the Law, but qualified it.  doth not destroy the substance of the Law, and make it fruitless and useless, but doth rather command our imitation, that as he hath performed the Law in all sincerity and righteousness, so we should endeavour a strict imitation of his virtuous doings; for such faith only hath the benefit of the righteousness of Jesus Christ, as is proved by the testimony of holy life, 
Works the testimony of faith.  and hath the witness of virtuous living: therefore it doth needfully behoove all men carefully to endeavour in the exercise of the Law of God: for though no man can be justified by the works of the Law, so no man can declare and approve himself to be justified, but by the works of the Law; for it is God that doth justify effectually, faith doth justify apprehendingly, and good works do justify declaringly. Again, 
By the Law we may judge ourselves.  the knowledge of the Law of God may give every man a true understanding of the state of his life, whereby to know in what condition he standeth, whether in the favour, or displeasure of Almighty God; for the Law is the revealed Will of God, to which all men own conformity upon pain of grievous forfeit; and therefore, whosoever shall examine the behaviour of his life, and compare his several committing and omitting, with the duties of the Law, for all aught so to do, shall be well able to understand, and judge himself; 
The Law a pattern to a Christian life.  for the Law is the pattern of our lives, to which we ought to square our actions. So then, when we find a dissimilitude betwixt the Law and our lives, we cannot but judge ourselves to be disobedient, and rebellious to God and his Laws, and consequently, to forfeit our souls to the state of damnation. This judgement ought to cause humiliation in all men, and so it will in them that God shall make gracious, who, when they know themselves to be in the disease of sin, 
How the Law doth humble us.  and that the Law doth wound their consciences with guiltiness; and that themselves have a natural proneness, rather to cause then to cure their infirmities; this maketh them to deny themselves and their own power, which is but weakness, and with humbleness to resort to the mercy and merits of Jesus Christ, the Son of God, and the Physician of our souls, 
Christ the Physician of our souls.  who only hath been able to satisfy the justice of the Law, and who only hath been able to work the Redemption of mankind, and to repossess them of God's favour who had lost it by their transgressions; and this our Redeemer hath done by assuming our nature, 
Christ hath fulfilled the Law for us that could not.  bearing our sins, satisfying our contempts, and finishing our neglects, who in our nature hath fulfilled the Law for us that could not, who hath triumphed over sin, and made conquest of hell, and by his death hath slain death, which but for him, had seized our souls into everlasting condemnation. Thus will the knowledge of the Law admonish us; and thus it will remember us.  
This knowledge presents our souls with matter of serious meditation, wherein we may have a full view of the miserable condition of our life, what strength is in our nature, what endeavour in our actions; for when we find an impossibility of our dutiful and strict obedience to the Law, we shall then acknowledge our defects, and the corruption of our nature, when we examine the particulars of our life, and compare them with our duties, we shall acknowledge the neglect of our endeavours, and that we have failed, not only in the main performance of the Law of God, which our nature could not perform, but in our desires and careful endeavours, to do well, 
The effects in the Reprobate issuing from the meditation of the Law.  which our nature might. And from this meditation doth necessarily follow, one of these two effects: in the Reprobate and graceless, it causeth desperation, and a hopeless distrust of their salvation; for when the devil and their consciences expose before them the justice of God, the severity of his Law, and the infinite measure of their offence, the extreme terror and sense of their wickedness, do so confound their understandings, that often they execute upon themselves torment and death, despising and despairing of the mercy of Jesus Christ; in whom, if they had reposed trust, 
The effect of grace in the Regenerate.  believed and apprehended his righteousness, their sins had not been imputed, neither had their souls perished. But in the children of grace, this meditation doth produce a contrary effect; for when they by the Law understand the misery whereinto their sins have brought them, it causeth in them a wonderful degree of fear, but not desperate; for though the devil presents their sins in most ugly forms, and urge them to a desperate apprehension, yet the Spirit of God in them, doth withstand this temptation, 
God supporteth the Elect against temptation.  and giveth them holy motions, to devise the means of their salvation, presenting them in their spiritual sorrows, with the mercy and merits of Jesus Christ, then giving them grace to understand the mystery of his death, and the promise of the imputation of his righteousness, which when the grieved sinner understandeth, he allayeth and mitigateth his sorrow, and affieth in the mediation and merits of Jesus Christ his Redeemer. 
The diverse effects of the Law.  Thus the Law produceth contrary effects in contrary spirits; it damneth the Reprobate without hope; it condemneth the Elect, but not damneth them, but instructeth and giveth him hope: them it judgeth without mercy, these it teacheth, admonisheth, and bringeth them unto Christ; therefore, though the Law condemn us, 
Resolution.  let it not condemn our hope; for though we cannot ourselves perform the righteousness of the Law, yet there is one hath done it for us, our Lord and our Saviour Jesus Christ, in whom let us confidently repose our hope, and respire new life, 
The work of Faith.  because we know that his righteousness is ours by imputation, and that our sins were nailed upon his cross, and suffered death with him, when he wrought our redemption. Let us therefore enlarge our love without limits to this our Saviour, who for our salvation, hath been pleased to undergo so great a travel. Let us admire the admirable degree of his love, that for our sakes did descend from his Majesty, to take and dignify the baseness of our nature; 
Christ hath freed us from the judgement of the Law.  let us with unspeakable joy, meditate his most holy sufferings, whereby we are released from the condemnation of the Law; let us despise ourselves and our own righteousness, and apprehend him the only staff of our confidence; let us never despair, because we know our Redeemer liveth, the hope of our salvation; but in all the extremities of our life, and in all the sorrows of our conscience, 
To whom repentant sinners should resort.  let us resort to Jesus Christ, the Physician of our souls; let us inquire for him at the mercy of his Father; let us inquire at his own righteousness; let us seek him in his holy sufferings; let us seek him at the cross of his death, and when we have there found him, let us expose our grief, and implore his favour; let us show him what the Law hath done unto us, what wounds, and how dangerous it hath given our souls; 
How to implore his favour.  let us therefore confess our sins, and profess our faith; let us also promise to correct the errors of our life; let us carefully endeavour every circumstance he hath commanded us, and being thus rectified in our resolution, let us reach our particular hand of faith to our salvation, 
How to apprehend Christ.  apprehend him and apply him to our wounded conscience, and by this blessed means, satisfy the justice of the Law, and restore our souls.   

Of the purity of Conscience.  
IN every thing thou takest in hand, have a care of thy conscience; if the Devil incites thee to any sin, stand in fear of thy conscience, for thy conscience within thee condemneth thee; if thou art afraid to sin in the presence of men, let thy conscience much more deter thee from sinning; the inward testimony of thy conscience is of more efficacy than the testimony of men: for though thy sins could escape the accusation of all men, yet can they never escape the inward witness of thy conscience: 
Reve. 20.12.  the register of thy conscience shall be in the number of those books that shall be opened at the day of judgement: the conscience is a great volume in which all things are written by the finger of truth. The damned cannot deny their sins at the day of judgement, because they shall be convinced by the testimony of their own conscience; they cannot fly from the accusation of their sins, because the tribunal of the conscience is at home and with them, a pure conscience is the clear glass of the soul, in which she manifestly beholds God and herself: this book of thy conscience should indeed be written according to the copy of the book of life; Christ's Gospel is the book of life, 
Reve. 13.4. Phil. 4.3.  let the profession of thy faith be conformed according to the rule of Christ's doctrine, and let the course of thy life be conformed according to the rule of Christ's life; thy conscience cannot but be good, if there be purity in thy heart, truth in thy tongue, and honesty in thy actions; these will avoid the judgement of thy conscience, in which one and the same shall be both defendant, and plaintiff, witness, judge, tormentor, scourge, and executioner: what escape can there be, where it is the witness that accuseth thee, and where nothing can be hid from him that judgeth thee: what doth it profit thee to live in all abundance and plenty, and to be tormented with the whip of conscience? the fountain of man's felicity and misery, is in his mind, what then doth it profit a man in a burning fever to lie in a bed of gold? what doth it profit a man to enjoy all outward felicity, and to be tormented with the firebrands of an ill conscience? as much as we regard everlasting salvation; so much let us regard our conscience, for if we have not a good conscience, we have not faith; and if we have not faith, we have not the grace of God: and if we have not the grace of God, how can we hope for everlasting life? as the judgement of thy conscience is, such judgement thou mayst expect from Christ. Sin whilst it is in the action, doth blind the mind, and like a thick cloud doth obscure the brightness of true judgement: but at length the conscience is roused and gnaweth more grievously than any accuser. There are three judgements, the judgement of the world, the judgement of thyself, and the judgement of God; and as thou canst not escape the judgement of God, neither canst thou escape the judgement of thyself: although thou mayst sometime escape the judgement of the world; nothing can hinder thy conscience from seeing all thy actions. What excuse then can save thee, when thy conscience within thee doth accuse thee? 
Note.  the peace of conscience is the beginning of everlasting life: for by God's judgement and thine own, thou shalt be either saved or fall everlastingly: the conscience is immortal, as the soul is immortal; and the punishment of hell shall torment the damned, as long as the accusation of conscience shall endure: no external fire doth so affect the body as the inward fire doth inflame the conscience: the soul tormented is eternal, and so is the fire of conscience eternal: no outward scourge is so grievous to the body, as these whips of conscience are unto the soul. Avoid therefore the guilt of sin, that so thou mayst avoid the torment of conscience: blot out thy sins, out of the book of thy conscience, by true and hearty repentance; that they be not brought forth and read at the day of judgement against thee; that so thou mayst avoid the fear of God's dreadful sentence against thee: mortify the worm of conscience, by the heat of devotion, that it do not devour thee, and beget eternal horror: extinguish the heat of this inward fire by the tears of repentance, 
2 Tim. 4.7.  that so thou mayst attain to the joys of heavenly happiness. Grant, O Lord, that we may fight this good fight, keeping faith and a good conscience, that at length we may come safe and sound into our heavenly Country to our eternal joy, and endless comfort.   

Of the accusation of Conscience.  
EVery man that would prevent the dreadful danger of God's general judgement, must in this life while he hath time arrest his own soul, examine his particular actions, and by the evidence of his conscience judge himself and his transgressions against the Law of God: 
1 Pet. 4.17. Prov. 11.3, etc.  for as God's judgement doth begin at his own house, because his principal care is for his own, the Elect: so should men judge themselves, and have principal care to examine their own particulars, and as Saint Paul saith, When we are judged, we are chastened of the Lord, 
1 Cor. 11.31, 32.  because we should not be condemned with the world. So likewise, we must judge ourselves, lest we be condemned with the world: for as the Israelites, because they wanted judges became idolaters; 
judges 17.6. Eccle. 18.19.  so our lives, when they are not examined and judged by our consciences, we become remiss, disobedient, idolatrous, and desperately run on with licentious and lawless appetite, in the common and curious committing of sin. And this necessary judging of ourselves, is well known to our reasonable souls, who when we have committed sin, provoke our conscience to accuse and judge us, as if without this judging of ourselves, we could not prevent the judgement of God, 
By judging of ourselves we prevent the heavy judgement of God, the manner how to judge ourselves.  which would prove much more terrible unto us: the manner of this judgement is thus: when the Spirit of God moves in any man's heart, a desire to understand themselves, the soul assembles the powers, of his understanding and exerciseth the several faculties in several assignments, and within himself, by serious meditation, can frame the order of a court; the man, body and soul, he is the prisoner at the bar, he is also both the witness and the judge: the matter of his indictment is sin, his conscience is his accuser, 
Conscience is our accuser.  his memory doth produce the witnesses, his judgement doth pronounce the sentence, and the devil attend the execution, thus are the faculties of the soul disposed in judging of itself, the soul against the soul, producing the Law, proving the forfeit, and urging the penalty. Now that which hath most busy care in this spiritual and most serious examination and judgement of ourselves, is the conscience by which the soul hath true intelligence and understanding in what condition it is, 
1 Cor. 11.31.32  and by whose authority the judgement of that spiritual Court is swayed, the conscience giving testimony of all our actions, good and evil, whereby our judging part is directed, without error, and to make a just proceeding without all parriality, and therefore saith the wise man, 
Eccles. 14.2.  Blessed is he that is not condemned in his own conscience. For if there be any just matter of condemnation against us, there is no favour can bribe our conscience, for that will to ourselves, accuse ourselves of every sin, and reduce to memory many our sinful actions, which but for our conscience, we could not remember, and therefore the Scribes and Pharises that brought the woman taken in adultery, to Christ, 
John 8.9.  and demanded what judgement she deserved, were remembered and accused by their own conscience of their own guilt of sin, whereof they seemed to be innocent or ignorant, when ●s Christ said, Let him that is without sin, 
Vers. 7.  cast the fi st sto●e at her: so that they that were so busy in the c●●●demnation of another, were condemned themselves by the testimony of their own conscience, their conscience making them apply their accusations to themselves, which but then they had urged against another.  
And doubtless, 
The spiritual power of the conscience.  it is a wonderful degree of power the conscience hath in the spiritual trial of our souls, in two respects. First, it knoweth all our sins, both secret and open, no man being able to hide them from the knowledge of his conscience. Secondly, it spareth no man, neither any sin, but without respect of any, it urgeth all against all men, yea, the very sins of our thoughts are not privileged, but are even in the knowledge and hatred of our conscience; therefore saith Saint Paul, 
Rom. 2.15.  Their conscience bearing witness, and their thoughts accusing or excusing one another; and Almighty God, when he shall gather together all flesh to judgement, and expose before the Saints and Angels, the several actions of every man's life, whereby they may be judged accordingly, either to mercy or justice; He hath devised in his wisdom, 
Our conscience shall reprove us in the day of judgement.  that every one should have a witness in himself, which is their conscience, the which in our life time doth register both our good and evil actions, and at our judgement, doth both witness and declare them, and at that day the book of every man's conscience is opened, wherein is writ a true circumstance of every particular action of every man's life; and these records, these consciences, are they that give evidence, for, and against ourselves at the day of God's general judgement. 
Rev. 20.12, etc.  And I saw the dead both great and small stand before God, and the Books were opened, that is, all men's consciences, wherein was writ the report of all their actions. Thus we may see what the office of our conscience is, both in respect of our own spiritual judgement, which is our reformation, and in respect of the general judgement of God which must be to every one, 
The manner of the accusation of conscience.  either eternal salvation, or damnation. Now, the manner that conscience useth in this administration, is worth our consideration, that all men generally have a conscience, the which God hath united inseparably to our reasonable natures.  
And therefore, not only they that are of Christian belief, and have the rules of Religion to teach them, but men merely natural and ignorant of divine worship, do suffer the affliction of their wounded conscience; which though it be in a fare inferior degree of that of understanding Christians, yet it doth in some proportion exercise a judgement on the soul, and doth both remember and terrify them that grossly offend against the Law of nature, which to them is the Law of reason and Religion; this is proved by the same place of Scripture before alleged, that the Books of all the dead were opened, 
Rev. 20.12.  the word all excludes none from them the accusation of conscience, all are then afflicted by conscience, but not all alike effectually. The Infidels that know not God, 
The difference in the conscience of Christians and Infidels.  but only as they are taught by the wisdom of nature; their conscience doth but remember the offender his great sins only, and that sparingly, and with favour; a Christian conscience is more severe, for it remembers all men, all their sins without favour, without exception; there is this difference also; that of Infidels and wicked men doth often remember the offender his sin, but afflicts him not, 
A Christian conscience hath grief.  neither provokes him to repentance; but the conscience of Christians doth fearfully remember the sinner his sin, and doth wound the soul of the offender with sorrow and spiritual grief, making him pursue the means of his reformation, and hate the cause for which his conscience doth so afflict him; 
The difference of conscience among Christians.  this is the difference betwixt the conscience of a Christian, and an infidel. There is also great difference of conscience amongst Christians: for as in the common sort that profess the Christian Religion, the greater part is by much the worse, and the choice particulars being the true worshippers of God are but few, drawn out from an infinite number of people: so also though all that have a Christian name profess to have a Christian conscience, 
The conscience of a Reprobate.  yet their conscience is no better than their Christianity, only a bare name, whereof they have no spiritual use nor comfort. Conscience in the Reprobate, is either silent, or outrageous; the silent conscience in the Reprobate, is when custom and long continuance of sinning doth dull the sense of conscience; 
Look to your conscience what conscience ye have, for conscience will damn, and conscience will save.  and this is when men give themselves over to commit sin with affectation, and greedy appetite, and oppress their conscience with the multitude of their committing; so that such conscience doth not remember us our sins for the outrageous conscience in the Reprobate, is when the conscience of the Reprobate hath for a time been silenced, and hath given the sinner an unchaste liberty in his ungodliness; yet so, as that once apprehending the knowledge of his sin, and knowing the state of condemnation wherein it is, it breaketh out into violence, which wanting moderation, urgeth the sinne● to execute upon himself some desperate vengeance; such was the conscience of Judas, the traitor, which slept all the time he was plotting and practising his treason, but when his sin was brought into act, than his conscience, though evil, did upbraid his sin with such violence as made the grief unsupportable; and the traitor, not able to endure the torment of his conscience, thought, as Cain, that his sin was greater than the mercy of God, and so despairing of mercy, he desperately hanged himself; 
Mat. 27.3, 4, 5.  such is the conscience of the Reprobate, their conscience is sleepy, and doth reprove but seldom, yet when it doth reprove, it is then most terrible and without all comfort; and though conscience in this life never afflict for sin, but seem senseless and dead in its appointed offices, yet in the day of judgement, 
Rev. 20.12.  when the book of every man's conscience shall be opened, then will their consciences that in this life have been most silent, be most loud and terrible in their accusations, denouncing judgement, 
Wisd. 17.9, 10, 11.  and inflicting a greater torment on the soul, than the damned can have patience to bear; this is both the office and end of an evil conscience.  

A good conscience.  Now, the conscience of the child of grace is in full opposition to the conscience of the Reprobate: for when God shall please to call his servants to the knowledge of themselves, 
How God moveth the conscience.  and to a detestation of their sin, the grace of his holy spirit moveth in the hearts of such: and first awaketh the conscience, and giveth it sense to understand the calamity of the soul, and spirit to reprove and admonish it in needful directions; and this grace of God, giving the conscience sense to understand sin, and spirit to reprove it, is the first degree of our reformation, and a preparation to our spiritual conversion, God himself being the prime and principal author thereof: 
When God doth stir our conscience, it continueth that holy motion to our reformation.  for when our conscience is once touched with this godly desire to examine the errors of our life, God doth not then leave us, but giveth us assistance continually, to finish that needful care without despair, without fainting: the conscience being once instructed by grace understandeth that the soul is in danger of God's judgement: this knowledge causeth a desire in the soul, to examine the particulars of our life; then doth it compare our several actions, 
The manner how a good conscience worketh.  with the several duties of the Law, and thereby is made manifest the many and great defects and transgressions of our life, and that therefore our souls and bodies are guilty, and stand in the danger of condemnation. From this knowledge doth arise the grief of a wounded conscience: for the statute Law of God condemning us for the trespass of our lives, 
The cause of the grief of conscience.  the conscience then whose office is to excuse or accuse, upbraideth our sin, and denouncing the judgement of the Law against us, which is eternal damnation; neither can we free our souls from these extremities, until God, who is the judge of all the world shall please to offer mercy, and the benefit of his clergy, which is nothing else but the story of the meritorious sufferings of Jesus Christ, the Lamb of God, which is in spiritual characters upon the cross of his death; and this book being the testament, and writ with the blood of Christ, the most righteous God presents to all the world: all the world in respect of themselves, being guilty and condemned by the Law, doth promise remission of sins, 
How to quiet the trouble of ● grieved conscience.  a general pardon, to all them that with their eyes or faith shall be seen and read in the book of life, and apprehend and apply Jesus Christ, the contents thereof to their salvation.  
Thus, and but thus it is possible to quiet the trouble of a grieved conscience: the conscience being never satisfied for sin, before the justice of God be satisfied by the apprehensive righteousness of Jesus Christ; 
Rom. 5.1.  and therefore, saith Saint Paul, Being then justified by faith, we have peace with God, through our Lord jesus Christ: for before we can live to God, we must die to ourselves; neither is there a spiritual regeneration, where there is not first a spiritual mortification: and where grace would enter, sin must avoid; for he that would follow Christ, must deny himself: therefore let no man presume to apprehend the mystery of the righteousness of the Cross of Christ before he hath reform his actions, quieted the clamour of his conscience, and utterly denied the strength of his own nature: for how shall he bear the Cross of Christ, 
No man can be able to apprehend Christ before his conscience hath thus prepared him.  that is laden with his own infirmities, or how shall he be benefited by the promise of the Gospel, that doth not first judge himself by the Commandments of the Law, for he that knoweth not his disease, seeketh no physic, and Christ came not to call the righteous, but sinners to repentance.  
This doth admonish all men carefully to watch the behaviour of their lives; 
Revel. 20.12.  for if the conscience of every man be a book, wherein is writ the records of all his actions, good and bad; and that seeing this book must be read at the day of judgement, in the audience of all the world, before God and his Angels and Saints, what manner of men ought all to be in godly conversation? This aught to move in every one a double care: First, that they avoid carefully all ungodliness both in thought and action, whereby they may suffer disgrace, before God and all his creatures at the general day of judgement, when the book of their conscience, shall be opened to every one's eye. Secondly, it doth persuade a diligence in all godly exercise, and that all men contend with a holy emulation to exceed in godly actions, whereby they may receive applause and general reputation in the general assembly of God and all creatures, for as in earthly affairs, men covet most desirously to gain reputation and a general good name, 
There is no ambition lawful but the covetous desire of heaven.  because it argueth an extraordinary degree of desert in him that hath it: so in contending for this spiritual garland, Heaven, it cannot but be an extraordinary degree of content, and spiritual pleasure, to be named in the rank of best deservers. And as malefactors that suffer public punishment for their offence, esteem the shame more than the pain of their corrections, so ought all men to fear the shame they must endure, 
The book of conscience cannot be defaced, but only by the precious blood of Christ.  when their conscience disgraceth them before so great a presence, as will be at the general day of judgement. For let all men be persuaded, that all their faults are so written in the book of their conscience, that there is no means to obscure their knowledge, and to raze them out: neither will the conscience though it be our own, be corrupted to connive and dissemble with God, but even to our own faces it will produce all our sins, whose memory is not blotted out by the righteous blood of Jesus Christ the Son of God: 
1 Pet. 3.21.  and seeing the witness of our conscience is the evidence, whereby we are all judged either to life or death: we all aught most carefully to avoid the doing of aught that may offend our consciences, 
Not to offend our conscience.  but rather to live in fear and awe of conscience; because our eternal state dependeth upon the report and accusation of our own conscience. This aught to prevent all unconscionable actions in us, and to move a dread in us, to have a detestation of every sin, because when we have committed sins, we have hired so many witnesses against our own souls, to urge our eternal condemnation. 
The silent conscience will be most terrible and loud at the day of judgement. Customary sinning dulls the sense of conscience.  Lastly, seeing that, that conscience which in this life is most silent, will notwithstanding at the day of judgement be most terrible and clamorous, it admonisheth all men not to rebel against their conscience, and to run on without check in the committing of sin, but rather to yield themselves to the correction of their conscience, left by their customary sinning, they dull the sense of conscience, and so run on the race of all unlawfulness: for though the reproof of conscience be very terrible to him that rightly understands it, yet ought it to be carefully apprehended, and respected as a moving cause to reformation and repentance, and let no man encourage himself with common example, that because the common sway of men's actions, respect greatness more than goodness, and craft more than conscience, that this can warrant any one's imitation, but rather wheresoever we see unconscionable dealing; if in our friends we ought to admonish them, and tell them of their fault; if in our enemies, we must hate the sin, but pity the sinner, and labour if it be possible, 
The office of charity.  his conversion, but not his imitation: and this direction is both wisdom and charity; for he that is wise shall be armed, and not harmed by ill example: and he that is charitable will do all the good he can, and wish the good he cannot do.  
Let us therefore constantly endeavour, to reduce to memory the several actions of our life past; let us then compare them to the duty of our conscience, 
Good conscience is in hatred with sin.  and thereby understand in what degree of sin we are; what our conscience shall approve, let us continue; what it condemneth, let us hate, be it our pleasure, be it our profit, be it our nearest, or our dearest sin, if our conscience call it sin, let us despise it; let there be nothing shall make us alter or suspend this resolution; let us be constant in the love of conscience; what we have done amiss, let us reform it by conscience; what we have to do, let our conscience judge it lawful before we do it; if our conscience presents us profit, let us despise it, if it be not honest; if pleasure, and not lawful, let us loathe it; let us undertake no action, nor entertain no favour, but by the direction of conscience; in every judgement, and in all our actions, 
To consult with conscience.  let us consult and be led by the rule and voice of conscience; if the world commend a sin, and our conscience condemn it, let us condemn the world, and commend our conscience, let us credit our conscience more than common example, because our conscience must judge us, and not example; if our conscience accuseth us secretly of sin, we shall certainly know there is cause; let us not silence our conscience from all reproof, let us only avoid the cause of reproof, sin, and that carefully; when our conscience shall urge us, the Law, our sins, and the condemnation of the Law we have deserved, let us not despise our conscience, nor despair mercy, but direct our hearts and our eyes of faith, to Jesus Christ, the strength of our salvation, 
Rom. 5.1.  by whose favour we shall both satisfy the Law and our conscience; the hope and comfort we have in his righteousness, will quiet the trouble of our conscience; and he that hath reconciled God and us, will also reconcile us to our conscience, 
Conscience that did accuse, will comfort.  and make it that was our accuser our comforter: This direction I propose to myself, and do persuade all men as I propose and purpose, that in all our actions and consultations, we judge nothing convenient, that is not lawful, and nothing may be thought lawful, but that which hath the warrant of a good conscience.   

To avoid Security.  
COnsider, thou devout soul, what a matter it is to be saved, and thou shalt easily shake off all security: at no time, and in no place is there security, neither in Heaven, nor in Paradise, much less in the world. 
Genes. 3.17.  An Angel fell in the presence of the divinity, and Adam fell in the place of pleasure. Adam was created after the Image of God, and notwithstanding, he was deceived by the treacheries of the devil. Solomon was the wisest of men, 
1 King. 3.12. and 11.3.  and yet his wives turned away his heart from the Lord. Judas was in the School of our Saviour, and did every day hear the saving Word of that chief Doctor, 
Luk. 22.3.  and yet was he not safe from the snares of Satan; he was plunged headlong into the pit of covetousness and desperation, and so into the pit of perpetual punishment. David was a man according to Gods own heart, 
1 Sam. 13.14.  and was unto the Lord a most dear son, and by murder and adultery, 
2 Sam. 12.6, 7.  he became the son of death. Where then, and when is there security in this life? Rely with an assured confidence of heart upon the promises of God, and thou shalt be safe from the invasions of the devil; 
There is no security in this life, but in the life to come.  there is no securi●● in this life, but that which is infallibly promised in Scripture to those that believe, and walk in the 〈◊〉 of the Lord; but when we come unto the future happiness, promised unto us, then shall we have full security; for in this life Religion and fear are coupled together, neither can the one be without the other; therefore think upon the grievous spots of thy sins, and fear him that according to justice will judge thee for the same. What are the afflictions of the godly, but bitter arrows, sent from the sweet hand of God for their correction? many that escape unpunished in this life, God thinks them unworthy of punishment, whom notwithstanding he reprobateth for ever. Outward felicity is often times a sign of eternal damnation; nothing is more unhappy than the happiness of sinners; and nothing more miserable, than he that knows no misery. 
Augustin.  Whatsoever thou beholdest with thine eyes, thou seest cause of grief: which duly considered, are remedies against security. Behold God above whom we have offended; think upon hell beneath which we have deserved; think upon the sin behind, the which we have committed; think upon the judgement before, which we dread and stand in fear of; think upon the conscience within, the which we have defiled; and think upon the world without, which we have too much loved; consider whence thou camest, and be ashamed; consider what thou art, and be sorrowful; consider whither thou goest, and tremble. Let a man therefore lament and grieve, and shake off all security, lest in the just and secret judgement of God he be forsaken, and left in the power of the devil to be destroyed; if thou hast grace, so delight thyself in it, and acknowledge it to be the gift of God, and that thou dost not possess it by any hereditary righteousness of thine own. 
Security is a pernicious sin.  Happy shalt thou be, if thou labourest with all care and diligence to avoid security, the mother of all evil: God will not forsake thee; but take heed thou dost not forsake him; God hath given thee his grace, pray thou earnestly unto him, that he would also give thee perseverance in that grace. God bids thee be certain of thy salvation, but he bids thee not be secure; therefore thou must fight valiantly, 
2 Tim. 4.7, 8.  that thou mayst at length triumph gloriously: thy flesh within thee fighteth against thee, and the enemy, the nearer he is, the more to be feared; the world about thee fighteth against thee, and the greater the enemy is, the more to be feared; the devil about thee fighteth against thee, and the more potent the enemy is, the more to be feared; through the power of God fear not to encounter with these enemies; through the power divine, thou shalt be enabled to obtain the victory; but thou canst not overcome these so great and potent enemies by security, but by assiduity in fight: then do the enemies most gather their forces together, when they seem to grant truce, they are vigilant and watchful, and thou sleepy and sluggish: they make themselves ready to assault and hurt thee; make thou thyself ready therefore to resist. Many faint by the way, and never come home into their country: 
Deut. 1.35.  how many Israelites did there die in the wilderness, and never came to the promised Land of Canaan? how many spiritual sons of Abraham do perish in the wilderness of this world, and never come to enjoy the promised inheritance of the Celestial Canaan? Let it be therefore our only desire to attain to the glory which is in heaven; we live in security, as we were past the snare of death and the day of Judgement. 
Matth. 24.44.  Christ saith, he will come to judgement at such an hour that we think not of, this saith Truth itself. And again, he repeats it, hear and fear; for, the Lord will come at an hour we think ●o of. We have therefore great cause to fear, that we come not to judgement unprovided; for how shall we be able to endure the strict examination at the day of judgement. Seeing we cannot recover for ever, that which is lost in this one moment, in the shortness of this one moment judgement shall pass either to mercy or condemnation, what we shall be for all eternity: in this one moment, life and death, damnation and salvation, punishment and eternal glory shall be appointed to every one: Lord, thou that hast given us grace to that which is good: give us also grace to persevere in that goodness, lest we fall into the ensuing danger prepared for the reprobates and the ungodly, which is hell and damnation, and the torments thereof.   

Of the knowledge of man's corruption and state of his misery in this world, and the miserable state and condition in the life to come, without we be renovated by Christ: which Lord God grant us all grace so to be.  
O Wretched man, where shall I begin to describe thy endless miseries, who art condemnable, as soon as conceived; liable to eternal death before thou wast born to a temporal life. 
A miserable change happened to all posterities, by the fall of Adam.  A beginning indeed I find, but no end of thy miseries: for when Adam and Eve being created after Gods own Image, and placed in paradise, that they and their posterity might live in happy and blessed estate of life immortal, having dominion and rule of all earthly creatures, and only restrained from the fruit of one tree, as a sign of their obedient subjection, to their Almighty Creator, though God forbade them this one small thing under the penalty of eternal death; yet they believed the devil's word before the Word of God; making God, as much as in them lay, a liar: and so being unthankful for all his benefits, which God bestowed upon them, they became malcontent with their present state, as if God had dealt enviously or niggardly with them, and believed that the devil would make them partakers of fare more glorious things, than ever God had bestowed upon them, and in their pride they fell into rebellion, and committed high treason, against the most high Almighty, and disdaining to be God's subjects, they affected most blasphemously to be gods themselves, equal unto God their maker: hence till they repent, losing God's Image, they became like unto the Devil; and so all their posterity like a traitorous brood whilst they remained impenitent like them, 
Math. 13.42.  are subject in this life to all cursed miseries, and in the life to come to everlasting fire and damnation, prepared for the devil and his angels. Consider therefore, thou faithful soul, the miserable condition of man, and thou shalt easily avoid all temptations: man is vile in his ingress, miserable in his progress, and lamentable in his egress; he is assaulted by devils, provoked by tentations, alured by delights, cast down by tribulations, entangled by accusations, bestripped of virtues, snared in all evil customs, and drowned in all manner of vices.  
Lay aside then for a while thy doting vanities, and take a view with me of thy doleful miseries, which duly surveyed and truly considered, I doubt not but that thou wilt conclude with me, that it is fare better never to have natures being, than not to be by grace a practitioner of religious piety: consider therefore the miseries in thy life, and first of thy infancy.  

Of the wretchedness of man, being conceived in sin, brought forth in uncleanness and his days miserable.  What wast thou being an infant, but a bruit, and a lump of sinful flesh conceived in the shape of man? and thy body conceived in the heat of lust, the secret of shame, and stain of original sin? and thus wast thou cast naked upon the earth, all imbrued in the blood of filthiness, filthy indeed, so that thy mother was ashamed to let thee know the manner thereof. What cause then hast thou to boast thy birth, which was a cursed pain to thy mother, and to thy sel●e: the entrance into a dangerous and troublesome life? the greatness of which miseries, because thou couldst not express in words, thou didst show forth as well as thou couldst in weeping tears. Secondly, of the miseries of thy youth.  
What wast thou in thy youth, but like a wild and untamed beast? all whose actions are rash and rude, not capable of any good counsel when it is given thee, and Apelike delighting in nothing but toys and baubles, foolish and vain things? therefore thou no sooner begannest to have a little strength and discretion, but forthwith thou wast kept under the rod of correction, by fear of parents and masters, as if thou hadst been borne to live always in subjection, and discipline of others, rather than to be at the disposition of thine own will: no tired horse was ever more willing to be rid of his burden, than thou wast to get out of the servile state of this bondage. Thirdly the miseries of manhood.  
What is man's state, but a sea wherein as waves one trouble ariseth in the neck of another, the latter worse than the former? no sooner didst thou enter into the affairs of the world, but thou wast enwrapped about with a cloud of miseries: 
The miserable state & condition of man in his midle-age.  thy flesh provokes thee to lust, the world allures thee to pleasure, and the devil tempts thee to all manner of sins: fear of enemies affrights thee, suits in law do vex thee, wrongs of ill neighbours do oppress thee, cares of wife and children do consume thee, and disquietness 'twixt open foes and false friends do in a manner confound thee, fin stings thee within, Satan lays snares before thee, within thy conscience accuseth thee, thy sins past dog behind thee; now adversity on the left hand frets thee, anon prosperity on thy right hand flatters thee: over thy head God's vengeance due to thy sin, is ready to fall upon thee; 
2 Cor. 11 25, etc.  and under thy feet hell mouth is ready to swallow thee up; and in this miserable estate, whither wilt thou go for rest and comfort? the house is full of cares, the field full of toils, the Country of rudeness, the City of factions, the Court full of envy, the Church full of sects, the Sea of Pirates, the Land of robbers, that thou canst be no where safe, or free from danger: or in what state wilt thou live in, seeing wealth is envied, and poverty contemned; wit is disinherited, and simplicity is derided; superstition is mocked, and religion is suspected; vice is advanced, and virtue is disgraced, Oh! with what a body of sin and misery art thou compassed about in a world of wickedness? what are thine eyes, but windows to behold vanities? what are thine cares, but floodgates to let in streams of iniquity? what are thy senses, but matches to give fire to thy lusts? what is thy heart, but the anvil whereon Satan hath forged the ugly shape of all lewd affections? Art thou Nobly descended? thou must put thyself in peril of foreign wars, to get the reputation of earthly honour, oft times hazard thyself in a desperate combat to avoid the aspersion of a coward. Art thou borne in mean estate? Lord what pain and drudgery must thou endure, both at home and abroad, to get thee maintenance; and all perhaps, scarce sufficient to relieve thy necessity, and to supply thy want; and when after much travel, service and labour, a man hath got something, how little certainty is there in that which is gotten? seeing thou seest by daily experience, that he who was yesterday rich, to day is a beggar: 
How sudden is change of state  he that yesterday was in health, is to day sick: he that a yesterday was merry and laughed, hath cause to day to mourn and weep: he that yesterday was in great favour, is to day in as great disgrace: he that yesterday was alive and in health, is to day dead: and thou knowest not how soon and in what manner thou shalt dye thyself, and who then can innumerate the losses, crosses, griefs, disgraces and calamities which are incident to sinful man: and to let pass the death of wife, children and friends, which seems ofttimes to be fare more bitter unto us then present death itself. Fourthly, the miseries of old age.  
What is old age, but the receptacle of all maladies? 
The condition of old age.  for if it be thy lot to draw thy days to a long date, in comes bald-headed old age, stooping under dotage, with his wrinkled face, rotten teeth, stinking breath, testy with choler, withered with dryness, dimmed with blindness, obsurded with deafness, overwhelmed with sickness, diseased and pained with bone-ache, decrepit with age, and almost bowed together with weakness, having scarce use of any sense, but the sense of pain, which so racketh every member of his body, that it never easeth him of grief, till it hath thrown him down into his grave; for the earth is the womb that hath bred us, and the earth is the tomb that must receive us. Thus endeth the miseries of the body in this life.   

Of the Meditation of the misery of the body and soul in this life.  
Sinfulness in man, is an universal corruption, 
Ephes. 2.3. Genes. 6.5. Rom. 12.2. 1 Cor. 2.14. Phil. 2.3. Rom. 3.12. Rom. 7.19.  both of nature and actions; for by nature we are infected with a proneness to every sin; continually the mind is stuffed with vanity, the understanding is darkened with ignorance, the will affecteth nothing but vile and vain things, all her actions are evil; yea, this deformity is so violent, that oftentimes in the regenerate soul, the appetite will not obey the government of reason, and the will wandreth after, and yields content to sinful motions. How great then is the violence of the appetite and will in the Reprobate soul, which still remains in her natural corruption? Hence it is, that thy wretched soul is so deformed with sin, defiled with lust, polluted with filthiness, outraged with passions, overcarried with affections, pining with envy, overcharged with gluttony, surquedred with drunkenness, 
John 8.44.  boiling with revenge, transported with rage, and the glorious Image of God transformed to the ugly shape of devil, 
Genes. 6.6.  so fare forth, that once it repent the Lord, that ever he made man.  
After that the aged man hath conflicted with long sickness, and having endured the brunt of pain, should now expect some ease, in comes death, nature's slaughter man, God's curse, and hells purvey or, and looks the old man grim in the face, and neither pitying his age, nor regarding his long endured dolours, will not be hired to forbear, either for silver or gold, but batters all the principal parts of the body, summons him to appear before the terrible Judge of heaven and earth. Now the miserable soul perceiveth her earthly body to begin to dye; for as towards the dissolution of the universal frame of the great world, 
Mark. 13.24, 25, 26.  the Sun shall be turned into darkness, the Moon into blood, and the Stairss shall fall from heaven, the air shall be full of storms, 
Luk. 21.25, 26.  and flashing meteors, the earth shall tremble, and the sea shall rage's and roar, and men's hearts shall fail and tremble for fear; so towards the dissolution of man, which is the little world, his eyes which are as the Sun and Moon, lose their light, and see nothing but bloodguiltinesse of sin, the rest of the senses, as little stars, do one after another fail and fall; his mind, reason and memory, as heavenly powers of the soul, are shaken with fearful storms of despair; and first, flashing of hell fire, his earthly body gins to shake and tremble, and the humours, like an overflowing sea, roar and rattle in his throat, still expecting the woeful end of his dreadful beginning.  
Whilst he is thus, 
The soul summoned to appear at the tribunal. Zach. 5.2, etc.  summoned to appear at the great assizes of Gods general Judgement, behold, a quarter sessions and goal delivery is held within himself, where Reason sits as Judge, the Devil puts in a bill of indictment, as large as that book of Zachary, wherein is alleged all thy evil deeds that ever thou hast committed, and all the good deeds that ever thou hast omitted, wherein is written, lamentations, and mourning, and woe, 
Ezech. 2.10.  and all the curses and judgements that are due to every sin; thine own conscience shall accuse thee, and thy memory shall give bitter evidence against thee, and death stands at the bar ready, 
1 John 3.20.  as a cruel executioner to dispatch thee. If thou shalt thus justly condemn thyself, how shalt thou escape the just condemnation of God, who knows all thy misdeeds better than thyself? Feign wouldst thou put out of thy mind, the remembrance of thy wicked deeds that trouble thee, but they flow faster into thy remembrance, and they will not be put away, but cry unto thee, We are thy works, and we will follow thee; and whilst thy soul within thee is thus out of peace and order, thy children, wife and friends, trouble thee as fast, to have thee put thy goods in order, some crying, some craving, some pitying, some cheering, all like flesh flies, helping to make thy sorrows more sorrowful. Now the devils, who are come from hell to fetch away thy soul, begin to appear to her, and wait as soon as she comes forth, to take her and carry her away: stay she would within, but that she feels the body begin by degrees to dye, and ready, like a ruinous house, to house, to fall upon her head, fearful she is to come forth, because of those hellhounds which wait for her coming. Oh, she that spent so many days and nights in vain and idle pastimes, would now give the whole world, if she had it, for one hours' delay, that she may have space to repent and reconcile herself unto God: but it cannot be, because her body which joined with her in the actions of sin is altogether now unfit to join with her in the exercise of repentance, and repentance must be of the whole man.  

The dolour of the soul.  The soul now seethe that all her pleasures are gone, as if they had never been, and that but only torments remain, which never shall have end of being: who can sufficiently express her remorse for her sins past, her anguish for her present misery, and her terror for her torments to come? In this extremity she looks about every where for help, and finds herself every way helpless; thus in her greatest miseries desirous to hear the least word of comfort, she directs this or the like speech unto her eyes, saying; O eyes, who in times past, were so quick sighted to behold the vanities of the world, can ye spy no comfort for me, nor any way how I might escape this dreadful danger: but the eyestrings are broken, they cannot see the candle that burns before them, nor discern whether it be day or night: the distressed soul finding no comfort in the eyes, speaks to the ears; O ears, who were wont to recreate yourselves with hearing new pleasant discourses, and music's sweetest harmony, can ye hear any news or tidings of the least comfort for me to escape this dreadful danger? the ears are so deaf, that either they cannot hear at all, or the sense of hearing grown so weak, that they cannot endure to hear his dearest friends to speak; and why should the ears hear any glad tidings of joy in death, who could never abide to hear the glad tidings of the Gospel in his life, the ears cannot minister no comfort. Then she intimates her grief to the tongue: O tongue, 
The reprobate soul can find no comfort in her extremity.  who was wont to make bold challenges with the best, and brag it out with the bravest. Where are now thy big and daring words, now in my greatest need, canst thou speak nothing in my defence? Canst thou neither daunt these enemies with threatening words, nor entreat them with fair speeches? Alas, the tongue two days ago lay speechless, that it cannot in his greatest extremity either call for a little drink, or desire a friend to take away with his finger the phlegm that is ready to choke him. Finding here no hope of help, she speaks unto the feet: where are ye, O feet, which sometimes were so swift and nimble in running to all manner of lewdness? 
All places are penal unto the reprobate which do always carry torments and vexation about them.  can ye carry me no where out of this dangerous place? The feet are stone dead already, that if they be not stirred they cannot stir. Then she directs her speech unto her hands. O hands, who have so often been approved for manhood, in peace and in war, and wherewith I have so often defended myself and offended my foes; never had I more need than now, death looks me grim in the face and kills me: hellish fiends wait about my bed to devour me, help me now or I perish for ever: Alas the hands are so weak, and do so tremble, that they cannot reach to the mouth a spoonful of supping, to relieve languishing nature. The wretched soul seeing herself thus desolate, and altogether destitute of friends, help, and comfort; and knowing that within an hour she must be in everlasting pains, retires herself to the heart, which of all members is the first that lives, 
2 Sam. 22.5, etc.  and the last that dies; from whence she makes this doleful lamentation, with herself: O miserable caitiff that I am, how do the sorrows of death compass me? how do the terrors of Belial, make me afraid? how have the snares both of the first and second death overtaken me at once? Oh! how suddenly death hath stolen upon me, with unsensible degrees, like the Sun which man perceives not to move, and yet is most swift of motion? How doth death wreak on me his spite, without pity? What joy remains now of all my former fleshly pleasures, wherein I placed my chiefest delights? those foolish pleasures were but deceitful dreams, and now they are all past like vanishing shadows: but to think of those eternal pains, which I must endure for those short pleasures, pains me as hell before I enter into hell: yet justly I confess, as I have deserved I am served; that being made after God's Image, a reasonable soul, able to judge my own estate; and having mercy so often offered, and I entreated to receive it; I so wilfully neglected God's grace, and preferred the pleasures of sin, before the religious care of pleasing God, lewdly spending my short time without considering what account I should make at the last day: and now all the pleasures of my life put together, countervail not the least part of my present pains: my joys were but momentary, and gone before I could scarce enjoy them; but my miseries are eternal and never shall have end. Oh! that I were now to begin my life again, how would I contemn the world and the vanities thereof! how religiously and purely would I lead my life! how would I serve my God, frequent the Church, and sanctify the Lords day! if satan should offer me all the treasures, pleasures, and promotions of this world he should never entice me to forget my God, and these terrors of this last dreadful hour. 
Esay 66.24.  But, O corrupt carcase, and stinking carrion, how hath the devil deluded us? and how have we served and deceived each other, and pulled swift damnation upon us both! now is our cause more miserable than the beasts that perisheth in the ditch: for I must go to answer before the righteous Judge of Heaven and Earth, where I shall have none to speak for me; and these wicked fiends who are privy to all my evil deeds, will accuse me: and I cannot excuse myself, my own heart already condemns me: I therefore must needs be damned before his judgement seat, and from thence be carried by these infernal fiends, into that horrible prison of endless torments and utter darkness. Oh! 
Math. 22.13.  where shall I lodge to night, and who shall be my companions? O horrors to think! O grief to consider! Oh! cursed be the day wherein I was borne: how is it that I came forth of the womb to endure these hellish miseries and sorrows, and that my days should thus end with eternal shame! Cursed be the day that I was first united to so lewd a body: oh, that I had but so much favour as that I might never see thee more! our parting is bitter and doleful, but our meeting again to receive at that dreadful day, the fullness of our deserved vengeance will be fare more terrible and intolerable. But what mean I thus by too late repentance and lamentation to seek to prolong time? my last hour is come, I hear the heartstrings break, this filthy house of clay ready to fall on my head; here is neither hope, help, nor place of any longer abiding: 
The separation of the soul from the body.  and must I needs be gone? thou filthy carcase, with fare ill, fare well, I leave thee. And so all trembling she comes forth, and forthwith is seized upon by infernal fiends, who carry her with violence torrenti simili to the bottomless lake, that burneth with fire and brimstone, where she is kept as a prisoner in torments, till the general judgement of the last great day. 
Apoc. 21, 8. 1 Pet. 3.19.  The loathsome carcase is afterward laid in the grave; in which action, for the most part, the dead bury the dead: that is, they who are dead in sin, bury those who are dead for sin. And thus the Godless and unregenerated worldling, who made earth his paradise, his belly his god, and his lust his law; as in his life he sowed vanity, so now he is dead and reapeth misery: in his prosperity he neglected to serve God, now in his adversity God refuseth to save him; and the devil, whom he long served, now at length pays him his wages: detestable was his life, damnable his death; the devil hath his soul, the grave hath his carcase. In which pit of corruption, den of death, and dungeon of sorrow let us leave the miserable caitiff rotting, with his mouth full of earth, his belly full of worms, and his carcase full of stench, expecting a fearful resurrection, when it shall be reunited with the soul; that as they sinned together, so they may be tormented together eternally. Thus fare of the miseries of the soul and body in death, which is but cursedness in part: now followeth the fullness of cursedness, which is the misery of soul and body after death.   

Meditations of the misery of man after death, which it the fullness of cursedness.  

Luke 8.28.9. & 16.23. Thess. 1.10. Math. 23.33. Luk. 16.22, 23, 24.  THe fullness of cursedness, when it falls upon a creature not able to bear the brunt thereof, presseth him down to that bottomless deep of the endless wrath of Almighty God, which is called the damnation of hell, and the torments thereof. This fullness of cursedness, is either particular or general: particular, is that which in less measure of fullness, lighteth upon the soul immediately as soon as she is separated from the body; 
1 Pet. 3.19.  for in the very instant of dissolution, she is in the sight and presence of God; for when she ceaseth to see with the organs of her fleshly eyes, she sees after a spiritual manner, like Stephen, who saw the glory of God, 
Acts 7.55.  and jesus standing at his right hand, and there, by the testimony of her own conscience, Christ the righteous Judge, who knoweth all things, maketh her by his omnipresent power, to understand the doom and judgement that is due unto her sins, and what must be her eternal state, and in this manner standing in the sight of heaven, not fit for her uncleanness to enter into heaven, she is said to stand before the throne of God, so forthwith she is carried by the evil angels, who came to fetch her, with violence into hell, where she is kept as in a prison, 
1 Pet. 3.19.  in everlasting pains and chains, under darkness, until the Judgement of the great day, 
Luk. 16.23. Matth. 13.42.  but not in that extremity of torment, which she shall receive at the last day.  
The general fullness of cursedness, is in a greater measure of fullness, 
Joh. 5.28.29. Luk. 16.24. Luk. 1.31, 32. Apoc. 11.18.  which shall be inflicted upon both the soul and body, when by the mighty power of Christ, the supreme Judge of heaven and earth, the one shall be brought out of hell, the other out of the grave, 
Dan. 12.1.2. Apoc. 20.13.14  as prisoners to receive their dreadful dooms, according to their evil deeds; how shall the Reprobate, by the roaring of the Sea, the quaking of the earth, 
Mat. 24.29, etc. Luk. 21.25, 26.  the trembling of the powers of heaven, and terrors of heavenly signs, be driven at the world's end to their wit's end? O what a woeful salutation will there be betwixt the damned soul and body, at their reuniting at that terrible day!  
O sink of sin! O lump of filthiness, will the soul say unto the body, how am I compelled to re-enter into thee, 
The damned souls apostrophe to her body at the second meeting.  not as into an habitation to rest, but as into a prison to be tormented together with thee, would God thou hadst perpetually rotten in the grave, that I might never have seen thee again; Oh, how shall we be confounded together, to hear before God, Angels, and men, laid open all those secret sins which we committed together! Oh earth, would thou wouldst open thy mouth and swallow us up, 
Numb. 16.  as thou didst Corah, Dathan and Abiram, that I might be seen no more. O damned furies, would ye might without delay tear me apieces, on condition that ye would tear me unto nothing; but whilst thou art in vain bewailing thy misery, within thee, thine own conscience, more than a thousand witnesses, shall accuse thee, and the devil, who tempted thee to all thy lewdnesses, shall with thy conscience, testify against thee; and on the other side, shall stand the holy Angels and Saints, approving Christ's Justice, and detesting so filthy a creature; behind thee an hideous noise of innumerable fellow damned Reprobates tarrying for thy company; before thee all the world, burning in flaming fire; above thee an ireful Judge, of deserved vengeance, ready to pronounce his sentence against thee; beneath thee, ●he fiery and sulphurous mouth of the bottomless pit gaping to receive thee: in this woeful estate to hide thyself will be impossible, to appear will be intolerable, and yet thou must stand forth, to receive with thy fellow Reprobates, this thy deserved sentence, Depart from me ye cursed, into everlasting fire, 
Matth. 13.42. and 25.41, etc.  prepared for the devil and his angels. Depart from me, there is a separation from all joy and happiness, ye cursed, there is a black and direful excommunication, into fire, there is the cruelty of pain, everlasting, there is the perpetuity of punishment, prepared for the devil and his angels, here are thy infernal tormenting, and tormented companions. O terrible sentence, from which the condemned cannot escape, which being pronounced, cannot possibly be withstood; against which a man cannot except, and from which a man can no where appeal, so that to the damned nothing remains but hellish torments, which knows neither ease of pain, nor end of time: from this Judgement-seat, thou must be thrust by Angels, together with all the damned devils, and Reprobates, into the bottomless lake of utter darkness, that perpetually burneth with fire and brimstone, 
Apoc. 21.8.  where there shall be such weeping, woes, and wailing, that the cries of Corah, Dathan and Abiram, when the earth swallowed them up, wap nothing comparable to this howling, nay, it will seem unto thee a hell before thou interest into hell, into which bottomless lake, after that thou art once plunged, thou shalt ever be falling down, and never find a bottom; in it thou ever shalt lament, and none shall pity thee, 
Apoc. 14.10. Matth. 22.13.  thou shalt always weep with pain of the fire, and yet gnash thy teeth with the extremity of cold; thou shalt weep, to think that thy miseries are past remedy; thou shalt weep, to think that to repent is to no purpose; thou shalt weep, to think, that for the shadow of short pleasures, thou hast incurred these hellish sorrows of eternal pains; thou shalt weep, to see, how that weeping itself can nothing prevail; yea, in weeping, thou shalt weep more tears, than there is water in the Sea; for the water the Sea is finite, but the weeping of the damned shall be infinite.   

Of the grievousness of the torments of Hell.  
Think, O devout soul, upon the grievousness of hell torments, and it will draw thy affections from wicked pleasures, and thou shalt thereby easily get the mastery of thy sins; in hell there shall be the presence of all evil, and the absence of all good; there shall be the heat of fire to burn thee, 
Matth. 22.13.  and the freezing of cold to pinch thee, perpetual darkness, continual tears, terrible fights, lamentable howl and cry for ever; 
Hell's cloudy darkness is marvellous: the bitterness of pain unmeasurable and infinite, everlastingness of all miseries.  there shall be dryness, thirst and stink of brimstone; there shall be the worm of conscience, which shall sting worse than an Adder, for sins made manifest to all; there shall be envy, hatred and sorrow, and want of the vision of the divine Essence, and the beatifical glory and loss of all hope of good and goodness, and by the power of God, the light of the fire shall be separated from the burning quality, the light shall serve to rejoice the Saints, and the burning quality to torment the damned. And not as an object of comfort, to see it and rejoice, but to the increasing of their misery, that they may see it and grieve the more; 
Mat. 13.42.  there shall be weeping for grief, and gnashing of teeth for madness; they shall be by the worm of conscience tormented in the flesh; every fin there shall have its proper torment: for if in this life, by God's permission, the devil doth so grievously afflict the Saints, how muchmore grievously shall he then afflict and torment the damned which are given up to his power for ever? There thy lascivious eyes shall be afflicted with the fight of ghastly spirits, thy curious ears shall be affrighted with hideous noise of howling devils, and gnashing teeth of damned Reprobates; thy dainty nose shall be cloyed with the noisome stench of sulphur: thy delicate taste, shall be pained with intolerable hunger: thy drunken throat, shall be parched with unquenchable thirst: thy mind shall be tormented, to think how for the love of abortive pleasures, which perished ere they budded; that thou so foolishly lost heavens joys, and incurred hellish pains, which last beyond eternity: how shall the understanding be racked, to consider, how for momentany riches, thou hast lost the eternal treasure, and changed heavens felicity, for hell's misery: where every part of the body without any intermission of pain, shall be alike tormented continually. In these hellish torments? thou shalt be deprived of the beatifical sight of God; wherein consists the sovereign good, 
Math. 25, 10.  and life of the soul: for when the Virgins that are prepared are entered in with the Bridegroom, the gate shall be presently shut against the reprobate and damned; that is, the gate of indulgence, the gate of mercy, the gate of consolation, the gate of hope, and the gate of holy conversation: the damned shall hate all the creatures of God, they shall hate one another, they shall hate the holy Angels, and the Elect of God, and even God himself; but not properly in his own nature, but in the effects of his justice. All the evils present in this life are single and by degrees; one is troubled with poverty, another is tormented with sickness, another is oppressed with grievous wrongs, another with hard servitude, another overburdened with calamities, and another contaminated with reproaches; but there, all at once shall be tormented with all evils, the pains there shall be universal, 
Every member for his sins shall have his proper punishment.  in all the senses & members of both body and soul: in this life hope of release mitigateth all troubles, but there is left no hope of deliverance, there is no hope of mitigation or ease, not so much as for one moment; but the punishment of hell is eternal: there shall be no order, but horror; no voice, but blasphemers and houlers; no noise, but of tortures and of the tortured; no society, but of the devil and his angels; who being tormented themselves shall have no other ease, but to wreak their fury in tormenting their fellows damned: there shall be punishment, without pity; misery, without mercy; sorrow, without succour; crying, without comfort; mischief, without measure; torment without ease; where the worm never dieth, nor the fire never quenched: 
Mark. 9.44. Esay 66.24.  in which flame thou shalt be ever burning, and never consumed; ever dying, and never dead; ever rowing in the pains of death, & never rid, nor knowing no end of those pangs: So that after thou hast endured them so many 1000 years, as there is grass on the earth, or sands on the sea shore, thou art no nearer to have an end of thy torments, than thou wast the first day that thou wast cast into them: yea, so fare are they from ending, that they are ever but beginning: but if after a thousand times so many thousand years, the damned soul could but conceive a hope that those her torments should have an end, this would be some comfort, to think that at length an end will come: but as oft as the mind thinketh of this word never, it is another hell, in the midst of hell.  
Therefore, O devout soul, think upon the eternity of hell torments, & thou shalt the more truly understand the grievousness thereof. Oh! eternity, not to be termed: O eternity, not to be measured by any space of time! O eternity, not to be conceived by any humane understanding! how much dost thou augment the punishment of he damned after innumerable thousands of years they shall be compelled to think that then is but the beginning of their torments. Oh eternity, eternity, it is thou alone beyond all measure that dost increase the punishment of the damned: grievous is the punishment of the damned, for the cruelty of the pain; yet it is more grievous for the diversity of the punishment; 
Math. 21.13.  but it is most grievous for the eternity of the punishments: that life shall be mortiferous, 
The damned shall seek death and shall not find it, because they had life and lost it.  and that death shall be immortal: if it be life, why doth it kill? if it be death, why doth it always endure? What eternity is, is not perfectly known; and it is no wonder: for what created mind can comprehend that, which cannot be measured by any time? but if thou wilt guess what the space of eternity is, think upon the time that was before the world was created; if thou canst find God's beginning, then mayst thou find when the punishments of the damned shall have end, & not before, hence shall arise their doleful, woe and alas, for evermore. Oh, Lord Jesus, which by thy passion, hast made satisfaction for our sins, deliver us from eternal damnation.  
This is the second death, the general perfect fullness of all cursedness and misery, which every damned reprobate must suffer so long as God and his Saints shall enjoy bliss and felicity in heaven for evermore.  
Thus fare of the misery of man in his state of corruption, unless he be renewed by grace in Christ.  
This is the portion, this is the state of the evil disposed wicked wise men of this world; and are here adverrised of their greedy groping after the sweet temptations of the devil; wherein such do rejoice and take their pleasure, till death coming suddenly upon them, then fall they into the horrible pit of desolate darkness, due unto their sins and wicked deserts.  
Thus fare I have proceeded in the first part of this tractate of the divine essence of God, and how he is to be understood in his holy attributes: and of the state, death, and misery of man put for the whole passage of the old Testament, from the creation of man to the incarnation of the Son of God, which doth humble us with the knowledge of our own unwor●hines, & thereby doth prepare us, and make us fit for the mercy of the Gospel, and to apprehend and apply the righteousness of Jesus Christ to our Salvation. Thus endeth the first part of this tractat.  
Now let us see how blessed and happy a godly man is in his state of renovation, being reconciled to God in Christ.  

Esay 40.1, 2.  COmfort my people, O ye Prophets, comfort my people, saith your God: Comfort jerusalem at the heart, and tell her that her travel is at an end, and that her offence is pardoned.  

Esay 43.1, 3, 11  Now the Lord that made thee, O Jacob, and he that fashioned thee, O Israel, saith thus: Fear not, for I have redeemed thee: for I am the Lord thy God, the holy one of Israel, thy Saviour: I am, even I am the only Lord: and besides me there is no Saviour.  

Esay 54.8.  When I was angry, I hide my face from thee for a little season; but through my everlasting goodness have I pardoned thee, saith the Lord thy Redeemer.  

Vers. 10.  The Mountains shall remove, and the Hills shall fall down, but my loving kindness shall not move, and the bond of my peace shall not fall from thee: saith the Lord thy merciful lover.  

Esay 55.6, 7.  Seek the Lord while he may be found, and call upon him while he is nigh: and let the ungodly man forsake his own ways, and the unrighteous his own imaginations, and turn again unto the Lord; so shall he be merciful unto him: and to our God, for he is very ready to forgive.  
The Lord alloweth the righteous, 
Psal. 11.6, 7.  but the ungodly, and him that delighteth in wickedness doth his soul abhor; and upon the ungodly he shall rain snares, fire and brimstone, storm and tempest; and this shall be their portion to drink.  
But if that people, 
Jerem 18.8.  against whom I have thus devised, convert from their wickedness; I will repent of the plague that I devised to bring upon them.  
For mercy and wrath is with him, 
Eccles. 16 11.  he is both mighty to forgive, and to pour out displeasure: like as his mercy is great: even so is his punishment also, and he judgeth a man according to his works.  
Therefore fear the Lord, 
1 Sam. 12.24, 25.  and serve him in the truth, and with all your hearts, and consider what great things he hath done for you: but if ye do wickedly, then shall you perish.  
O that men would therefore praise the Lord for his goodness, 
Psal. 107.31, 43.  and declare the wonders that he doth for the children of men; who so is wise will ponder these things, and they shall understand the loving kindness of the Lord.  
But who so despiseth wisdom and nurture, 
Wisd. 3.11.  is unhappy; and as for the hope of such, it is but vain, their labours unfruitful, and their works unprofitable.  
Blessed be the Lord God of Israel, 
Psal. 106.46.  from everlasting, and world without end; and let all the people say, Amen.    

THE SECOND PART OF THE SOULS PROGRESS, Leading the way to the Celestial CANAAN, or Heavenly JERUSALEM. A divine Direction in the way of Life, Declaring the Order and Causes of man's happiness, attained by the imputation of the Righteousness of Jesus Christ our Salvation.  

Of the New Covenant of the Gospel, or the Covenant of Grace.  
THe whole Scripture of the Bible is divided into two Testaments, 
The Gospel.  the Old and the New, which Books be of diverse natures; some Legal; some Historical; some sapiential, and some Prophetical. The Old teacheth by Figures, Shadows and Ceremonies; 
Exod. 20.  that the Law was given terribly in lightning and thundering, to induce the people thereby to the observance thereof by fear. The New Testament, all Mercy, or the Covenant of Grace, came in more gloriously, with the gentle name of the Gospel and good tidings, to induce the people to the observation thereof by love.  
The Story of the Bible, from the first beginning, to the birth of our Saviour Jesus Christ, doth for the most part declare the miserable condition of mankind, how he hath fall'n from the innocency of his nature, which God gave him in his first creation, and how he hath continued in sin, and the curse of God for sin, having no power in himself to satisfy the justice of God, 
How to use and apply the Scriptures.  or to reconcile himself to his favour; therefore did God give the Law of the ten Commandments, the particulars of his revealed Will, both to provoke men to endeavour in the exercise of all godliness, and also that by the knowledge of the Law, men might know their own defects of nature, and the frailness thereof, and by their humiliation might be prepared and made fit for the mercy of the Gospel: for though Jesus Christ, 
Gen. 3.15. & 12 3. Rom. 1.1, 2, 3, 4, 5.  the substance of the Gospel, was in the counsel of God from all beginnings, determined to be the Redeemer of mankind, being also promised to our first Parents, and by whom all the faithful before his incarnation, had the pardon of their sins, apprehending by faith, the promise of his righteousness, yet was not this grace declared unto them in such plain and direct evidence, as now it is to us in the preaching of the Gospel, 
Hebr. 9  it being then delivered only in Shadows, Ceremonies, Prophecies, and in the mystical sense of Allegories, so that few had capacity and grace, rightly to understand them, all which difficulties are now vanished in the preaching of the Gospel; the Gospel presenting us in most familiar and easy demonstrations, the Substance without the Shadows, and the Truth without the Figure, withal, giving directions and infallible rules, not only to know the means of our salvation, but how to make it ours, to apprehend and apply it to our own particular comfort, 
The great favour and liberty of the Gospel.  and this grace doth the Gospel give with such favour, as that the necessary doctrines exceed not the understanding, of men of meanest capacities, but that all that will, without respect or exception, may reach their hands of faith to the cross of Christ, and freely apprehend the means of their salvation, which is the Lord Jesus, triumphing at the conquest of his death, over sin, hell and damnation.  
This is a blessed alteration in the state of the world; for in the time, 
A happy alteration.  when the grace of the Gospel was hid in the clouds of the Ceremonies, the observers of the ceremonial Law, did seldom understand the mystical sense of the Ceremony, which did always allude to some particular grace in the Gospel. Therefore, 
The ceremonies of the Law did allude to the grace of the Gospel.  though God was pleased to accept of their careful endeavours in the religious observing the Ceremony, which indeed was but a Figure of the Truth included in the Ceremony, yet they wanted a great part of that spiritual comfort, which we have in the observing the Covenant of grace, the Gospel, the grace of God appearing to them, 
Tit. 2.11, etc.  as God himself did to the Israelites their fathers, at the delivering of the Law in clouds, in fire, in smoke and thunders, 
Exod. 19.16.  but to us he doth appear more familiarly by Jesus Christ his Son, the most lively representment of himself, assuming our nature; and conversing with us, did wound our sin, and healed the wounds sin had made in our souls; whose words taught salvation; whose actions wrought it. This is the difference betwixt the Law and the Gospel; 
What the Law commandeth, and what the Gospel.  the Law commandeth to do and live, if not, to die; the Gospel all mercy, requireth to believe only, and live; and this is a wonderful degree of God's favour, that because we are not able to keep the covenants of the Law, is pleased therefore to yield to our infirmities, to alter our obligation, and enter new covenant with us; the covenant of grace, 
The wonderful love of God towards us.  whereby God doth indent with man, and binds the justice of the Law, in the bonds of his mercy, promising salvation to all them that faithfully believe in the merits and mediation of his Son Jesus Christ. Thus doth God allure us by easy means and fair promises to everlasting life, which the Law denieth to all men; no man being able to satisfy the justice of the Law. If it be objected then that the grace of the Gospel doth destroy the works of the Law, because that mercy is given of grace, and not of desert: it is answered, that the Gospel doth not destroy the works of the Law, and the substance thereof; but only doth mitigate the rigour and severity thereof. As God when he preserved Daniel in the Lion's den, he did not destroy the Lions, but only shut their mouths, and bound their power, that they might not hurt Daniel: 
Dan. 6.16.  so he did not destroy the Law, but only restrain the violence thereof from hurting his daniel's; that is, his faithful servants: and as when King Darius took Daniel from the den, and cast in his accusers, the Lion's power was no longer shut up, 
Dan. 6.24.  but had the mastery and devoured them, their wives, and children; no more shall the reprobates avoid the condemnation of the Law, notwithstanding the promise of the gospel, and the new covenant of grace. Because no man hath the benefit of mercy, but he that first is the child of faith; therefore the great King of all the world shall take his faithful daniel's his Elect, from the power of the Lions, the Law, but leaveth the reprobate in the state of their destruction. Thus much in general of the Gospel, and the difference between that and the Law, and them that lived under the bondage of the Law, and us that now live in the liberty of the Gospel: the purpose of the Gospel, is the salvation of man.  
And therefore the Angel that was the first preacher of the gospel, told the shepherds, that he brought them tidings of great joy: 
Luk. 2.10.  indeed a greater could not be, then to bring them tidings of their salvation. The matter of the gospel is the life, the death, and the doctrine of Jesus Christ: for they are the only means by which we attain to the favour of salvation: 
Esay 43.11.  his doctrines were directions, his life examples, and his death was, and is life eternal, to all them that apprehend him by a lively faith. In the circumstance of the gospel is principally considered: First, God who of himself, and of his own election, without any cause in man, did enter this covenant of grace; being moved only by the pleasure of his own most holy will, and by his own gracious love to his creatures: for so saith the Holy Ghost, God so loved the world, 
john 3.16.  that he gave his only begotten Son, that whosoever believed in him should not perish, but have everlasting life. Whereby it is evident that the love of God was the only cause that moved him to this effect: for God can glorify himself aswell in the damnation, 
God's love to man is the moving cause of the covenant of grace.  as in the salvation of men. For he needeth no addition of honour, that is infinite both in greatness and goodness: but as his mercy is most eminent, over all his attributes; so in this new covenant of the Gospel, he doth give us the greatest demonstration of his mercy that can be, in giving his only begotten Son to die on the Cross for the redemption of mankind. In every word there is a passion of love, infinitely beyond all comparison, wherein it seemeth that God doth, as it were, put off his Majesty, and descend himself in his care to pity; and redress the ruined state of sinful man, his enemy. Secondly, in the person of Christ, who is the cause both moving and finishing the covenant of the Gospel, there is matter of most worthy and admirable consideration. For Christ is not only to be understood, as the instrumental cause whereby this covenant of grace between God and man was effected; but also as the first moving cause and deviser thereof, it being impossible to assign him offices without his appointment; he being equal to God the Father, and the holy Ghost, and they having all but one divinity undivided. This the unbelieving Jews could not comprehend, and therefore they derided Christ when he said: Before Abraham was, 
john 8.58.  I am: not knowing that he was God, equal and coeternal with the Father; and was begotten before all beginning. It is therefore most wonderful in the person of Christ, that he being Lord of all the world, that he would leave the bosom of his Father, and for a time to put off the presence of his divine Majesty, and to take our nature upon him in humility, 
Strong witnesses of the love of Christ towards us.  and in a base estate: to undertake not only to satisfy the Law, and to make good our defects; but also to bear the displeasure of his Father, and to suffer the malice of wicked men to prevail against him, even to his death: and that he hath endured all this for the sins and good of man; a creature that by sin had brought himself in disgrace and heavy displeasure with God: and which is most of all, that he hath done all this by his own appointment, without either command or direction, there being no power above him by whom he could be commanded. This incomparable love of God, is able to astonish a Christian meditation, and to make a man admire, and say with holy David: Lord, what is man that thou hast such respect unto him, 
Psal. 144.3.  or the son of man that thou so regardest him? This doth strongly relieve our faith against all diffidence; showing that our salvation hangs not like a meteor in the air, but is firmly fixed upon the love of God in Christ: 
jere 31.3. & 32.40. 2 Tim. 2.19.  and it furthereth our spiritual joy, in that it teacheth us, that the love of God is constant; and his decree concerning our welfare eternal. And it also eclipseth the pride of the heart, showing that God's dignation, and not man's dignity; his favour, not man's faith; his mercy and not man's merit, is the fountain and foundation of man's felicity.  
Thirdly is considered, 
The Ministers ●n the office of the Gospel.  the officers in the holy ministration of the gospel, by whose faithful endeavour and vigilance, the spiritual graces of the gospel are distributed to the children of faith, for whose sakes the covenant of grace is given: the first officers in this kind, were the twelve Apostles; of purpose chosen by Christ Jesus himself, that they might be the faithful witnesses of the whole passage of his life; and that after his ascension they might plant in men's hearts a knowledge of the gospel, by their prayers, preachings, and godly exhortations; to dispose the holy seed of grace in their hearts, whom God should make capable to entertain it with profit. These holy labourers being assisted by the holy Ghost, traveled in God's husbandry with such alacrity, as that the Gospel in their times spread itself into very large limits, and building upon the foundation of the rock Christ; they have erected such a frame as shall remain to all posterity; these holy Ministers were the conducts, whereby God did confer his spiritual waters of life into all the parts of the world, who spreading themselves in their painful travels over all the known world, spread the Gospel as they went, and left in every place where they came, a memory of their Lord and Master, Jesus Christ. After them succeeded others in their example, who both taught the Gospel, and confirmed it with the testimony of their death, these are the holy officers in the administration of the Gospel, and all that live in the Church, and are truly of the Church of God, in their office and in their example, shall with them receive the wages of faithfulness. Lastly, is considered to whom the benefits of the Gospel appertain, and that is to the Elect, namely, such as are most industrious in the faithful execution of the Law: For, as it is said, God hath not given the Gospel to destroy the Law, but to preserve it and revive it, that men may be alured by the sweet promises of the Gospel to endeavour with alacrity and hope in the exercise of the Law; 
Joh. 14.15.  and therefore Christ himself saith, If you love me, keep my Commandments, that is, endeavour to keep them with all diligence; for he that is careless in the service of God, is not to hope that God will be careful of his salvation: this is proved in the Parable of the labourers in the Vineyard, the Master of the Vineyard is God, the Vineyard is the world, the labourers are the faithful and painful Christians, 
Mat. 20.1, etc.  their wages is the benefit of the Gospel; so that not the lookers on, but the labourers in God's Vineyard shall receive the wages of everlasting life. These considerations are most weighty in the general understanding of the Gospel, to which is added this admonition, that it behoves every man carefully to esteem worthily and reverently of the Gospel of Jesus Christ, because God doth judge the contemners thereof to be guilty of the deserved and eternal damnation; 
2 Thes. 2.10, 11, 12.  and that if God present them the means to communicate with the benefit of the Gospel, that they then neglect rather all the profits in the world, than the rich treasure of the Gospel; for it is that one thing, that is only necessary and available to salvation, and that pearl of price, for which we are advised to sell all that we have to purchase it; for he that hath that precious Jewel, 
Mat. 45.46.  hath sufficient wealth, and he that hath all things but that, hath nothing, if he hath not that: for if one man had that all men have, he nothing had, unless he also had a soul; alas, what will it advantage a man, to win the whole world, and lose his own soul? and what enlargement can he desire, that hath the hidden treasure of the Gospel in his heart, whereby he hath continual comfort, and thereby is led in the path to his Salvation?  
This doth generally remember all men the admirable degree of God's favour to mankind, that notwithstanding our apostasy from the favour and service of God, and our continual trade of sinning, which might incense the justice of God, to destroy us at once, and for ever, yet doth he continue himself in his own kind a loving God, and a father compassionate, 
2 Pet. 3.9. Pity in God is most natural.  who inclineth rather to pity, then to punish our infirmities; therefore did the Almighty God take from man the burdensome condition of the Law, and promise him everlasting life, upon much more easy conditions; the which grace and love of God doth challenge from all men a dutiful thankes to God, who hath taken from their necks the unsupportable burden of the Law, giving a greater liberty and ease in the work of their salvation. Secondly, it doth admonish all men carefully to apprehend the grace of the Gospel, and not to neglect the present, and the precious opportunity, that God hath given them, because he that shall break this Covenant of grace, shall doubtless forfeit the estate both of body and soul unto eternal damnation; for this Covenant of the Gospel, as it is the greatest of all the favours of God, so it is the last, and that being neglected, there is no other to be hoped for. Thirdly, seeing the Gospel doth not destroy the substance of the Law, but only mitigateth and sweetens the severity thereof, by a gracious dispensation from the extremity of justice; it behoveth all men to be equally as careful in the performance of the duties of the Law, as if there were no other Covenant but the Law to judge them: 
The Law makes us fit for the Gospel. Gal. 3.24.  for there is no man fit for the grace of the Gospel, but he that is first disciplined and schooled in the Law of God's Commandments; therefore is the Law said to be a Schoolmaster to bring us to Christ by faith, because it doth humble us in the knowledge of our infirmities. Fourthly, seeing the purpose of the Gospel is the salvation of man, it behoveth all men to respect the Gospel, as they would their salvation, and labour by all means, not only to advance the prosperity thereof, but also to resist the cause that may occasion the slander or disgrace of that sacred Word and Profession. Fifthly, seeing the matter of the Gospel is the story of the words and works of Jesus Christ our Saviour, while he was upon earth, it do●h bind every man's conscience to have a reverend and confident opinion of the truth thereof, and that all men labour by all convenient means to maintain the memory and reputation of those sacred writings, the which are only able to guide us without error in the right way of our salvation. And seeing that God of his own favour, without any deser● of ours which were fall'n from him, enters this Covenant of grace, binding himself in the surety of his most sacred Word, to give salvation, upon the easy conditions of the Gospel, to all those that walk in the sincerity thereof, through the merits of Jesus Christ, who did please to appoint himself to take our sins upon him, and to descend his Majesty in great humility, to establish our salvation in the merits of his holy works, this should move all men to give thanks for so great benefits, and to live in godly conversation. Sixthly, seeing the officers appointed and chosen by Jesus Christ himself for the ministration of the Gospel, were the holy Apostles, and after them the godly and reverend Martyrs in the primitive Church, by whose diligence the Gospel spread itself over all the known world; this doth admonish all them that either are Ministers of the Gospel, or that have power to make them, what choice and care is to be had of their uprightness and godly conversation, and what diligence is required of their spiritual travels; all which ought to fashion themselves as near as they can, to the example of the holy Apostles. Lastly, 
The promises of the Gospel belong to the faithful only.  seeing the promises of the Gospel belong to the faithful only, that is industrious in the service of the Law; this aught to provoke all men to contend in godly exercise to exceed one another, and to stir up their frozen and dead desires with the hope of the promise of the Gospel; and that they think not the Law burdensome, being now made easy by the grace of the Gospel, and therefore to travail in the duties of the Law with alacrity and spiritual comfort; having their confidence and eyes of faith upon the promise of Christ made in the Gospel. Thus if men dispose themselves and their affections, they shall find the great and happy difference betwixt Mount Sinai and Mount Zion; the Law, and the Gospel: 
The difference between Mount Sinai and Mount Zion.  in both which the gracious may find comfort, but with great inequality, for unless we be throughly persuaded that our salvation doth flow from the fountain of God's mercy, and acquaint ourselves with eternal election, which God hath set forth in the holy Scriptures, the school of the holy Ghost: wherein as nothing is omitted, necessary to be known, so nothing is taught but that which is expedient for man to know. The ministers of God's Word, must therefore beware, that they do not keep the faithful from that which the Scripture delivereth unto them; lest they seem maliciously to defraud them, 
Ephes. 1.  of that which God doth afford unto them; or reprove his Spirit, as if he had revealed things, fit, for some considerations, to be revealed. The Word is a sure rule, to direct our understanding, and it is the chiefest point of sobriety in us, when we learn, to make God our schoolmaster; and then to leave learning, when he leaves teaching; and when he leaves speaking, we should leave enquiring: he which curiously pries into God's secrets, runs himself into an inextricable labyrinth, and finds not that wherewith his curiosity may be satisfied.  

Religion is not an indifferent thing, but wholly to be embraced, and constantly professed.  The Gospel therefore being a covenant between God, and our souls; our care should be rightly to understand this covenant, lest by misunderstanding and false construction, we break the covenant of grace, and so run ourselves into a dangerous hazard. Let us therefore search the sense of the mysteries of the holy gospel, and if they exceed our understanding, let us compare them with the holy writings of the Prophets and Apostles: if they exceed our capacity, let us consult with the learned expositions of reverend fathers of the Church: if all these satisfy not, let us daily resort to the servants of this ministration, and by diligent observing their sermons, expositions, and spiritual exhortations, we shall both learn what is the covenant we have entered with God, and the means we must use to keep that covenant, and when we have obtained this forwardness, 
1 Tim. 4.1.2.  and hope of better knowledge: let us carefully avoid the dangerous inchauntments of heretics, schismatics, and all false teachers: let us beware and not taste of their poison, though they present it in cups of gold: let their bait make us suspect their hooks, and their fair and holy pretences, their foul and wicked purposes; for having found the Lord Christ which is all truth, and hath sealed his covenant with us, let us preserve that truth from defacing; and laying that for our foundation, let us build thereon the whole frame of our life, and fashion all our actions by the rules of the gospel, as the example of Christ hath commanded us; that so we may keep covenant with our God, and obtain the promise of the gospel, which is the salvation of our souls: and then with holy jacob, 
Gen. 45.28.  let us boast of our happiness, and say unto our soul, we have enough, we desire no enlargement. Again, when we meditate the matter of the gospel, that is the words and works of our Saviour Christ, than it should move us to a reverend esteem of the story of the gospel, and make us delight to exercise our time in the often reading and conferring thereof; for if they that have estates of temporal possessions, be most careful to prefer such evidences and writings as is delivered them for their security and assurance, and often times spend a great part of their wealth and labour to confirm and continue such estate and such evidence: shall we not then much more, spend our best diligence, and means to keep covenant, and understand rightly the writings of the holy Gospel, which are the deeds and evidences between God and us, touching the everlasting state of our soul, and carefully to keep such covenants as give us claim and interest in the possession of a Kingdom? Shall men give their substance to Lawyers, to maintain their beggarly possessions on earth, beggarly indeed in respect of Heaven, though it were the possession of the whole earth; and shall we neglect the covenants of everlasting life, and may have Law, without money? let us never do it, 
Note.  let us never give testimony of such madness, let them labour their earthly possessions that will, but let us labour the possession of Heaven; let them waste their substance on Lawyers, we can have Law and Lawyers much more reasonable. Let the Prophets and Apostles be our Counsellors, their hands will not be corrupted, their judgement cannot err: let us therefore affy in their confidence, and endeavour as they direct us. Lastly, when we meditate upon the particulars of the story of the Gospel, let us despise all other histories in comparison of them, and the old Testament: for the writings of men commonly labour, vain, vile and unworthy arguments; and those of them that travel in a good cause, yet are they defective either in matter or form: but the Gospel, and other holy Scriptures, being written by the direction of God's holy Spirit, they are nor only holy in their matter, but excellent in their form, and most able to give the desirous Reader infinite variety of content. Therefore when we desire to read of Majesty, and great action, of Empire, war, conquest, government, policy, and infinite other of this kind, that depend on greatness; we may find both stories, and examples in the Scriptures, many and unmatchable. If we desire to read the stories of mercy, love, peace, humanity, civil action; and the rest that depend on goodness; every page in the Gospel can furnish us either with some story or some example of that kind: if we desire to read of wonders and miracles, of most admirable credence, they are in the Scripture most frequent, yet most true; in other writings, not common, yet commonly false. Therefore let the holy Scriptures, and especially, the holy Gospel, which is the covenant of our salvation, be our continual exercise: let us exercise our pleasure in reading, and meditating the excellent variety of matter and Majesty of the phrase in the Gospel, being the rhetoric and eloquence of the holy Ghost: let us also exercise in studying, rightly to understand the covenant of our salvation: to keep which covenant, we shall therein often be admonished, by promises, threats, entreaty, and by examples; in all which the knowledge and meditations of the Gospel will instruct us. This doctrine is very useful and solatious, and may be applied to many notable purposes; for it shows us the true causes of all our happiness, it also confuteth the Pelagians, who ascribe salvation to men's own strength and merits; and it serves to correct the course of those that hinder their own happiness, by their own presumption, diffidence; incredulity, profaneness, sensuality, and other irregular, and irreligious courses. Lastly, it proves the deity of Christ; for in that he hath elected his faithful unto eternal life; we conclude that he is very God: for these respects and reasons, let us enter covenant with our souls, to be careful in keeping our covenant with God.   

Of the Incarnation of the Word, Christ.  
IT is necessary and meet to show something of the Incarnation of Christ; for because that the same doth chief belong to the work of our Redemption, we will note those things only which shall seem to help towards the stay of the purity and certainness of our faith, and to cut off all curious and unprofitable questions, it is needful for them that will consider the mystery of the word Incarnate. 
Not of man's word, but of God's Word.  For as much as this Incarnation is reported not of every word, but of the Word of God; it is first needful for the confirmation of our faith, that we do hear the testimony of holy Scripture, that the word is in God, it is declared even in the beginning of Genesis, wherein the History of the Creation of all things is so oftentimes reiterated, 
Gen. 1 etc.  and God said, let it be, and it was done: he said, and they were made, he commanded, and they were created, and in another place, By the Word of the Lord, the heavens were fastened: in the beginning was the Word, 
John 1.1.  and the Word was God, and God was the Word: Paul saith, By the virtue of his Word, and the brightness of his Glory, 
Hebr. 1, etc.  upholding all things by the word of his Power. Again, By faith we understand, that the worlds were framed by the Word of God: 
Hebr. 11.  so that our faith is confirmed in this by the testimony of holy Scriptures of the Old and New Testament, that we do believe the word to be in God, of which thing there be found sufficient testimonies also in the writings of the Ethnics, which did attribute unto Godhead the Mind, the Word, and the Spirit; wherefore we Christians may so much the more steadfastly stand unto our faith, because that those things which we do believe of God the Father, and his Word, are so certain and manifestly true, that they be approved, not only by the infallible testimonies of holy Scriptures, but of Ethnics also, 
Act. 7.51. etc.  and doth openly reprove the blindness of the unhappy Jews: but how the word is in God, no Christian man must be too curious, to search those things which be spoken of God, which be so attemperate unto our capacity, that they be spoken upon some likeness, rather than according to any exact property of God's Nature and Essence. And because we should not think of God, to be only but an Essence, but as a most high and excellent Essence, dissevered and separated from all others, as well spirits as bodies; he is called Jehova, 
Hebrew word.  as existent every where, in all places, and making, 
Greek.  preserving, and governing all things; and is called God, which is piercing and passing thorough, and to signify that he is the same to the end of the world: as the mind is in man, they called him the Mind, the Word, and the Spirit, to give us to understand, that the same infinite Essence in Godhead, doth not altogether rest in itself, and keep his virtue, goodness, and wisdom to himself alone, but rather set it forth and reveal it: even as the mind of man cannot be idle, but doth express in word, whatsoever it doth conceive in itself, by the mean of the spirit, which is, as it were, the Conduit whereby the word is brought forth from the deep secret parts of the mind: 
Similitude.  As for example, Imagine that God the Father were like as a lively and endless Fountain, and his Son the Word, to be as a River, continually flowing out of this Fountain, and that the holy Spirit might be the very moving and flowing out, whereby the water floweth out of the compass of the Fountain, which moving cannot be without the moving of the air. 
The Word is the Son of God.  Now, whereas this Word is called the Son of God, it is like as if a man should call the River the son of the Fountain, and our word that we do speak, the son of the Mind, but all this is but by way of accommodation to our weakness; for no Angel were able to utter, nor no man able to understand him, if he did only speak of the Nature and Essence of God, as it is in itself.  
What we ought to judge of this Word of God, no man is able better to set it forth, than the holy Scripture did express by the Evangelist Saint John, where he saith, In the beginning was the Word, and the Word was with God, and God was the Word, 
John 1.2, 3, 4, 5.  the same was in the beginning with God: all things were made by it, and without it was made nothing that was made; In it was life, and the life was the light of men, and the light shined in the darkness, and the darkness received it not, and a little after, 
Verse 14.  and the Word was made flesh, and dwelled among u●, and we saw his Glory, as the Glory of the only begotten Son of the Father, full of Grace and Truth.  
Now, touching the Incarnation, it is said, 
1 Joh. 4.3.  that the Word was made flesh, which is nothing else, but the Word was made man; now whereas he saith that the Word was made man, of which he said now before, that it was God, he doth without contradiction, say, that God was made man, or flesh; and though the Apostle saith, God the Word is made flesh, it is not said of the Father, neither of the holy Spirit, but the Word to be Incarnate, not only for that, that he is the Son in Godhead, and that by him the world was made, but for this cause also; chief, because the Word is that Counsel coeternal with God the Father, purposed to save mankind, in whom our Redemption is predestinated even from everlasting; in whom also we be chosen into the adoption of the children of God, as we may see in the first to the Ephesians, 
Ephes. 1.4.  wherefore the work of our Redemption was not ordained to be brought to pass, but by this Word, this way being agreeable with the eternal predestination of the Will of God.  
The Word is made flesh, for Christ is the Incarnate Word, God and man, to admonish us whereof Christ is, that is, of the Word and flesh; so that we must consider, that in his nativity there is not only the nature of man, but the nature also of God, joined together personally with the nature of man: wherefore we must use, and hold most firm and steadfast this circumlocution of Christ, 
Christ taketh the manhood into his Godhood.  as is expressed by the holy Spirit; for though it is said, the Word is made flesh, he doth not mean simply flesh, but the soul and spirit, with the flesh also, that is, the whole man; for by the word of flesh, there is not meant that man only, whom the Virgin did bear, was received of the word into this conjunction, but the very nature of mankind, for the redeeming and restoring of which, this Incarnation of the Word was predestinated from everlasting; so that we must judge that the Word was made not only the Son of the Virgin Mary, 
Luke 3.  but surely also the son of Adam and of Eve, which is diligently expressed by Luke in the genealogy of Christ: 
The weakness of man taken upon the word.  the word flesh also signifieth man's weakness, that we may also know, that the Word of God is not so made man, that it took those things only upon it, which pertain to man's spirit and foul, but it took the infirmity of our flesh also, saving sin only, 
Mat. 21.18. Mar. 14.33.34.  which is sufficiently expressed in the very race of his dispensation, when he hungered and thirsted, ate and drank, was made merry, slept, wept, was made sorry, and after suffered death: all which things were not feigned by him by counterfeiting, but truly declared according to the truth of man's nature. What can be more conjunct and more united, than that everlasting Trinity in the Godhead of the Persons? yet it cannot be said, that the Father is made the Son, or the holy Spirit; or the Son the Father, or the holy Spirit; 
An excellent note to be observed.  or the holy Spirit the Father, or the Son, as it is here spoken of the Word, that it is made flesh. Why? because the unity of the holy Trinity, is of godly nature, and not of person, that is to say, consisteth not, 
Ephes. 5.31. The communicating of nature doth consist in getting and bearing, and not in creating and making.  of one and the self same person, but of lemma ourself nature. Again, the man and the woman be so joined, and united by wedlock, that they do become into one flesh: for saith the Apostle, They be not two, but one flesh: and yet no man can truly say, that the man is made the woman; why? because the man and the woman be not coupled into lemma ourself person, but in wedlock they be two persons joined together into one flesh and nature: but it may be said, that the word was made flesh, though it did not simply take our flesh, but joined itself unto it in unity of person, 
Personal unity.  and the condition of personal unity: that albeit it do comprehend diverse natures, yet it is reported of the one, that it is the other; as in this cause it is reported of the word, that it is made flesh: he doth not say that the word was changed into flesh, but the word was made flesh; for then this change must have had an alteration of nature, which cannot be, or take place in Christ; for the word is not changed, but still retaineth his nature; neither, it receiving flesh, 
It is not possible God can leave to be God.  left his nature; it is not possible that God can leave to be God; the nature of God suffereth neither change nor end, for it is immutable and infinite, neither could the dispensation taken in hand, bear it, that the nature of man joined unto the nature of God, should lose those things which be proper unto it, for so it might be inferred that Christ were not true man, nor truly conceived, nor borne of the Virgin Mary, did not suffer, died not, nor rose again from the dead, which notwithstanding the holy Scriptures do manifestly ascribe all these things unto him. Wherefore the whole universal Church do hold firmly and rightly, that God was made man, he took upon him that which he was not, and lost not that which he was: neither doth the unity of person require the change of natures, but doth retain them both perfect and sound. 
A similitude. The soul and spirit is heavenly immortal and incorruptible, but the flesh is earthly mortal & corruptible. The testimony of the Godhead, and manhood of Christ cannot be vain. Coloss. 1.  The person of man being one, doth consist of a soul and body, personally joined together, the soul is of a heavenly nature, and beginning; the body of an earthly: the soul is immortal, and not suffering corruption; the body is mortal and corruptible: and yet they be joined together, without confusion, that in both remaineth still his own nature.  
The testimonies of the Godhead which be given unto Christ in holy Scriptures, should be altogether vain, if the word were changed into flesh. And again, if the flesh had been changed into the word, than all those testimonies and writings, which the Evangelists do set forth of the true manhood of Christ, were not worthy to be believed. The Apostle saith, that all things are by Christ, and that there dwelleth in him bodily, all fullness of the Godhead: take from him the nature of the word, and this testimony of the Apostle is of no weight. The Evangelists and Apostles do witness of him, 
Math. 1.1. Rom. 1.3, 4.  that he is of the seed of Abraham and of David, according to the flesh: the fruit of the womb of Mary conceived in her body; and, according unto the fullness of time appointed to women with child, borne, and such other things as they do make mention, of the course of his dispensation: to manifest unto us, that he was true man, 
Eph. 5.30.  passing over that which the Apostle witnesseth of him, that we are bone of his bone, and flesh of his flesh: therefore, all these things shall be false. if the flesh of him lost that her nature by the conjunction of the word, and turned it into godly nature. Wherefore we must diligently look to ourselves, in this matter, for because of false Doctors, which do bereave Christ of the true nature of our flesh; because he saith, The word was made flesh. Thus briefly to note, of the beginning of the flesh of Christ; whereby it is manifest enough how wicked an opinion they had, which denied the truth thereof, which they do also, which do fond devise it to be conceived of the nature and substance of the holy Spirit, for like as Christ said unto Nicodemus, 
john 3.  T●e same which is borne of the is flesh; and the same which is borne of the Spirit is Spirit. If Christ be borne of the substance of the holy Spirit, and not of the substance of the Virgin's flesh; it followeth, he is a Spirit, and not flesh: for the substance of any thing that is borne, is most rightly deemed to be of the substance of it from whence it is, & hath his beginning. Adam was called earthly, because he was taken out of the earth; Thou art earthly, saith God, 
Gen 3.19.  and shalt return into earth again. But if we do say, Christ is a Spirit, in as much as he is borne of the Virgin, what do we else, but deny that he is man, and so do bring to nothing, all his dispensation which he took upon him in the flesh, and withal the whole hope and certainty of our redemption which God forbidden: it appeareth clearer than the Sun, of the very birth of the flesh of Christ, wrought by the holy Spirit, by the power of the highest, in the womb of the Virgin, and by the promises which went before, and of those things which he suffered, spoke, and did, that he is true man, yea the very son of man; which can not be true, unless he hath the truth of our flesh. It is very hard to find out how the natural child is conceived, quickened, nourished, and grows in the mother's womb, of the seed of man, after the accustomed course of nature; much more how this unwonted and wonderful incarnation of the word was perfected, it passeth the compass of man's understanding to yield a reason thereof, 
Rom. 11.33, 34.  otherwise then was answered to the blessed Virgin herself, by the Angel; which is, that it doth consist of the seed of man, but of the virtue and operation of the holy Spirit: for the Angel saith unto her, The holy Spirit shall come upon thee, and the power of the highest st●ll shadow thee: 
Which was conceived by the holy Spirit  the blessed Virgin wondered, saying, she had not touched a man, how then should she bring forth a child? the Angel doth open the matter unto her; that it shall not be by the accustomed course of nature, by the seed of man, 
Luke 1.26, etc.  but by the singular working of the virtue of God: for the virtue and power of the highest, is the holy Spirit, wrought in the womb of the Virgin, and forming the son of man of her flesh & blood, and performing this incarnation of the word without any seed of man; but the same man which the Virgin did bear, was not only man, but through the conjunction of the word, was both God and man. And whereas it is holden by some, 
Apollinaris Bishop of Laodicea. Math. 26, 38. john 12.27.  that the word took upon him flesh only, and not soul; against such opinion, mark what Christ said, My soul is heavy, even to death: and in john, Now my soul is troubled. By which words certainly he witnessed, not only that he had a soul, but such a soul also, as was subject unto heaviness and trouble: which thing can in no wise be attributed unto the nature of the word, in itself; wherefore it must needs be understood of the soul of man, which he took upon him. Mark again, 
Luke 23.46.  what Christ saith, who speaking of his Spirit, Father I commend my Spirit into thy hands: and Jesus crying with a loud voice, 
Math. 27.50.  gave up his Spirit. These places cannot be understood, as spoken of the Word of God, nor of the holy Spirit; but in any wise of the spirit of man, which he took upon him. By the consideration of these matters it is manifest, 
Man's spirit is subject to passion, and not Gods.  that the word is not so incarnated in the womb of the Virgin; that it took upon him either the bare flesh without the soul, either the flesh and soul without the spirit of man, but that this incarnation was so made, that therein is comprehended both the soul and the spirit; that is, that the word took upon him the whole man, 
As the soul is the life of man so is God the life of the soul.  with flesh, spirit, and soul; of whence it cometh, that some had rather call this conjunction of the word and flesh, to be man rather than flesh: for that, that the fullness of the taking upon him of man, or of man's nature, is more expressed in the word of humanation then of incarnation. Lastly, is added also the cause of this incarnation: the general and summary cause is, that mankind should be redeemed from sin, the Kingdom of Satan, and everlasting condemnation, and that he might abolish him by death, which had the dominion of death, that is the devil; and to make them free, which through fear of death were subject unto bondage: for he took not upon him the nature of Angels, but the seed of Abraham: 
Joh. 3.16.  For God so loved the world that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life; therefore the Apostle saith he ought to be made in all points like to his brethren; For both he that doth sanctify, 
Hebr. 2.11.  and they which are sanctified be all of one. Again, that he should be a merciful and faithful mediator for his people, 
Hebr. 2.17.  concerning those matters which were to be wrought wi●h God the Father, to cleanse the sins of the people which concern our salvation. Last of all, he saith, he was borne for us, to the intent that he which granted to us, that we should be; might grant to us also, to continue in his favour and grace: or rather to the intent that as we through the malice of the Devil, fell from the state of innocency might be by his incarnation renovated again by the coming of Christ unto men, is that we may return again unto God, and putting off our old man sin, may put on the new man Jesus Christ, and that like as we died all in Adam, so we may live in Christ, be borne with Christ, 
1 Tim. 3.6.  crucified, buried, and rise again also with Christ to glory everlasting.   

Of Christ's Nativity.  
LEt us withdraw our minds awhile from temporary things, and let us contemplate the holy mystery of the Lords Nativity, 
●al. 4.5.  the Son of God came down from heaven unto us, that by him we might obtain the adoption of children. God made man, that man may be made partaker of divine grace and nature; his birth was pure and holy, to sanctify our impure and polluted nativity; he is borne of a Virgin betrothed to an husband, to honour both Virginity and Matrimony which was God's institution; he is borne in the darkness of the night, 
Luk. 2.7.  because he was the true Light which illuminateth the darkness of the world; he is laid in a manger, because he is the true Food of our souls; he was borne betwixt an Ox and an Ass, that men which were become as beasts, beastly, might be restored to their former dignity; he is borne in Bethlehem, which is the house of bread, because he brought with him the most plentiful food of divine benefits; he is the first and only begotten of his Mother upon earth, 
2 Cor. 8.9.  because he was according to his divine narture, the first and only begotten of his Father in heaven; he is borne poor and naked, yet to purchase for us celestial riches; he is borne in a stable, 
Luk. 2.10, etc.  yet to bring us to his royal palace which is in heaven: the Angels from heaven brought the first message of this great Joy and benefit, because no man on earth understood the greatness thereof. And further, it was meet that the messenger of celestial gifts should be celestial; the armies of the Angels rejoice, because we are by the incarnation of the Son of God, made partakers of their heavenly happiness. To the Shepherds first is declared this so wondrous and great a miracle, because the true Shepherd of our lost souls came to bring back the lost sheep into his fold. The choir of heaven which became sorrowful for the sin of our first father, doth now sing and rejoice: the brightness and glory of that Lord and King appeareth now in the heavens, whose lowliness men despised here on earth; joy was declared from heaven, because the Author and Giver of Joy was borne; joy is commanded, because the enmity between the just God and sinful man, the cause of all sorrow is removed, glory in the highest is rendered unto God, which our first father Adam, by his unlawful transgressions of God's Commandments had taken away; true peace is obtained by his nativity, because before, men were enemies unto God and their own consciences; true peace is restored to the earth, because he is overcome which held us captive. 
Joh. 8.5, 6.  Abraham rejoiced when he saw the Lord in an humame shape, assumed for a time, and appeared unto him; and shall not we rejoice, seeing Christ hath coupled and taken upon himself our nature, by an everlasting and inviolable covenant? Let us here admire the infinite goodness of God; let us also admire the infinite power of God, who of two things most different and distant one from the other, I mean, the divine and humane nature, could make one so nearly, that one and the same should be God and man. 
1 Tim. 3.16.  Let us admire the infinite wisdom of God, who could find out a means to work our salvation: when men nor Angels could find no means of reconcilement; the infinite goodness of God was offended, and an infinite satisfaction was required; man had offended God, and of man was satisfaction required; neither could an infinite satisfaction be made by man; neither could God's justice be satisfied without an infinite price, therefore God was made man, that both he which had sinned might satisfy, and he which was infinite might be paid an infinite price. Let us admire this wonderful temper of God's Justice and Mercy, which no creature could find out before God did manifest it unto him, neither could any fully perceive it after it was manifested; let us admire these things, and not curiously pry into them; let us desire to understand this high and secret mystery, though we cannot rightly conceive all; let us rather confess our ignorance, 
Luk. 2.10.  then to deny God's Omipotence. I bring tidings of great joy unto you, saith the Angel at our Saviour's Nativity; of great joy indeed, such as passeth man's understanding. It was a very great evil and dangerous, that we had incurred the wrath of God, and were held captive under the power of the Devil, and under eternal damnation: but it was yet greater, because men knew not it, neither could eschew the danger thererof; or else did wilfully neglect the means of their own salvation. But now great joy is declared unto us, because he that delivereth u● from all evil, is come a Saviour into the world; he is come a Physician to the sick, a Redeeme● to the captive; he is the Way to the wanderer, Life to them that were dead in sin, and Salvation to them that were condemned. 
Exod. 3.10.  As Moses was sent from the Lord to redeem the children of Israel, which were the select people of the world, from the servitude and bondage of Egypt: so Christ Jesus was sent from his Father, to redeem all mankind, from the slavery and bondage of the Devil, and to preach peace, and the reconciliation of man with God; therefore we have great cause to rejoice, and conceive great things of the goodness and mercy of God; for he which loved us so being his enemies, that he did vouchsafe to assume our nature to be united to his divinity; what will he deny us, 
Rom. 5.10, etc.  being joined unto him by participation of our flesh. An infinite goodness was offended, and none could intercede but a Mediator of infinite power; and what is infinite but God? therefore God himself reconciled the world unto himself: 
2 Cor. 5.19.  God himself redeemed mankind by his own blood: God himself became Mediator for us: who can conceive the greatness of this mystery? the chief Creator was offended with sinful man, 
Acts 20.28.  and the creature sought not with diligence to appease God, or to reconcile himself unto him. So he that was offended, assumed the flesh of the creature, and becomes reconciliatour: man had forsaken God, and turned himself unto the Devil, 
Heb. 2.14, 15.  the enemy of God & man; and he that was forsaken, makes diligent inquisition after the forsaken, and incites him most bountifully to come again unto him, and when man had departed from that infinite good, and fall'n, into that infinite evil: then that same infinite good, by giving an infinite price of redemption, delivered the creature from that infinite evil. Is not this infinite mercy of God, fare exceeding all the finite understanding, and thought of man? for our nature is become fare exceeding and more glorious by Christ, than it was debased and dishonoured by the sin and fall of Adam; 
Rom. 5.20, 21.  we have received more in Christ than we lost in Adam: for where sin did abound, God's grace doth much more abound: in Adam we lost our innocency, in Christ we have received perfect righteousness. 
Eph. 2.4.5.  Let us admire God's power, but his divine mercy, is yet more to be admired: although power and mercy are both equal in God, for both are infinite. Let us admire our creation, but rather let us admire our redemption: although creation and redemption are both acts of infinite power in God. It is a wondrous great thing to create man; having deserved nothing, for as yet he had no being: but it seems to be yet greater, to take upon him to satisfy for the debt of man, for the sin of man: and to redeem him when he had deserved evil and condemnation; but it is more wonderful, that God would become flesh of our flesh, and bone of our bone. 
Eph. 5.30.  Be thankful therefore, O devout soul; give praise unto God who created thee, when thou wast not: who redeemed thee from sin and misery, when for sin thou wast condemned; and who hath prepared for thee the eternal joys of Heaven, if by faith thou adhere to Christ and his righteousness: which the Lord of his goodness give us grace evermore to do.   

Christ jesus is the sum or compendium of the Gospel.  

Christ the sum of the Gospel.  IN whose actions and holy sufferings, the main execution of the Gospel, was only and wholly finished: for he being the seal of the covenant of grace, the covenant was only promised, but not performed, until Christ himself came in our nature, who did first discharge our former debts, 
Why the Gospel is called the new Testament.  we ought the justice of God, before he did seal and ratify the new covenant of the Gospel: therefore is the Gospel called the new Testament of our Saviour Jesus Christ; because the title and interest of salvation, could not be derived on the children of God, but by Christ the testator, his sufferings and death, in his humane nature. It is also called the last will of Jesus Christ, 
Why the last Testament.  because God hath fully determined that this Testament, this covenant shall remain unalterable to all posterity, there being no purpose in God, no power in man to alter, repeal, or change the form of this covenant, being determined by the whole Trinity, from before all beginning; to be the last refuge for sinful man, and the only and most safe means of their spiritual deliverance: 
The Gospel is the last refuge for sinful man.  it was also in the fullness of time, perfectly finished by Christ, as it was before determined in the Counsel of the Trinity: and from this doctrine doth issue this foundation of Christian religion, that the covenant of grace was purchased only by the righteousness of Jesus Christ our redemption, who in our nature satisfying our contempts, and in our nature working our righteousness, did in our nature, and in our behalf, indent with God, and enter these covenants with him for us and our salvation. And lastly, to ratify all, he did die in our nature, 
The foundation of Christian Religion.  and with the blood of his most sacred hand subscribed and sealed his testament, our covenant, whereby it is made unquestionable true, and unalterable to all times and posterities. It is evident then that the matter of the Gospel, 
The words and works of Christ, the matter of the Gospel.  is wholly contained only in the words and works of Jesus Christ; and that Christ is the contract compendium of all such particulars as are contained in the covenant of man's salvation, and that therefore the Canons and decrees of Counsels and Ecclesiastical States: nay the very writings of the Prophets and Apostles, add not any matter to the substance of the covenant of grace, but rather to be understood as interpretations, and plain expositions of such secrets as the wisdom of Christ Jesus, thought good to fold inallegories and dark sentences; for Christ left not his work defective and imperfect, whereby it might require correction of any, but in a most exact performance: therefore, saith Saint Paul, 
1 Cor. 3.11, 12, 14.  Other foundation can no man lay, then that which is already laid; which is Christ jesus. And he assureth a reward to them that build upon this foundation, and not to them that build a new foundation, or alter this which is already laid, Christ: then the foundatlon of Christian regligion, and the substance of the Gospel, did execute his divine office with a double diligence, his word, his work: by his word is understood such spiritual doctrine as he daily delivered to his hearers, whether it were direction, admonition, reformation, or interpretation; in all which our Saviour hath so abundantly traveled, as that not only the Apostles, but the Catholic Church also may receive ample and sufficient direction, 
The words of Christ give all men sufficient divine direction.  both for divine doctrine, and spiritual discipline. By his works is understood every act, and all the passages of his temporal life, from his incarnation to his death upon the Cross: in all which time he was continually working somewhat that was available and necessary to the redemption of mankind, Thus is Christ generally to be understood, 
A general understanding of Christ.  as that he was the principal matter of the Gospel, and the only working means of our savation.  
Now to make this doctrine both familiar and profitable to Christian men of easy understanding, this double care of Christ, is subdivided into these particulars. 
The duties of the soul.  The words of Christ in the time of his incarnation did instruct us the duties of our souls, and the duties of society: the duties of the soul are all those things that are needfully required in the state of Christianity, whether we respect the necessary faith of the Church, the necessary orders in the Church, or the necessary obedience to the Church. 
The duties of society.  The duty of society is civil action, and humanity, that is, a loving, charitable, and orderly conversing of Christian men one with another; and this our Saviour Christ called, the great Commandment: great indeed, and of great consequence because; without this duty of humanity, we cannot perform unto God our duty of divinity; 
1 joh. 4.12, 20.  For he that loveth not his neighbour whom he hath seen, cannot love God whom he hath not seen: and this society and duties of the soul comprehend generally, the substance of such doctrines as Christ Jesus himself hath delivered and left behind him for our examples. Also the matter of the Gospel are the works of Christ, and therein such things are comprehended as were necessary to be done by Christ, 
Heb. 10.9, 10.  and necessary to be known and believed of us; being the price of our redemption, without which it was impossible we should be reconciled to God's favour, and by which the Covenant of the Gospel, is both obtained and confirmed unto us, which works of Christ be reduced to these principals: to his birth, to his life, and to his death, what he did by assuming our nature, what he did and suffered by living in our nature, and what he did by suffering when he died in our nature; 
What he did in being borne.  this is the most orderly understanding of the works of our Saviour Christ: for when Christ did assume our nature, and was borne of the blessed Virgin, he did an act of wonderful great love, and of great humility; of great humility, in that he deigned to descend his Majesty, and to take our nature into his divinity, 
Hebr. 2.9.  whereby he became subject to a temporal death, and in that respect a little inferior to the Angels, his own creatures.  
Secondly, 
The respect Christ had of sinful man.  it was an act of wonderful goodness and love, because the end thereof had not respect to any means that might enlarge the honour and felicity of Christ himself, in whom all true honour and happiness consisteth in an infinite measure; but had only respect to poor and sinful man, that by this means he might repossess the favour of God, from which he cast himself by his own disobedience and rebellion. Object. Now if it be demanded, that seeing the nature of man is so poisoned with hereditary sin, as that all the children of men have a natural corruption derived on them, the which like a general leprosiie deforms the ancient beauty of our nature, and presents us in ugly forms before the Majesty of God; how then could Christ take such nature so deformed without imputation of sin, and without fouling the exact holiness and sincerity of his divine nature? It is answered, Answ. 
2 Cor. 5.21.  that Christ took our nature, nay, all our nature upon him, yet not those stains, 
Christ took our nature, but not the corruption of our nature.  nor that corruption wherewith sin had deformed our nature: for though sin be derived naturally upon us, yet is it not of the Essence of our nature, but a defect of our nature, and an accidental deformity, which happened to our nature since our first creation, and not given to us when God first gave us our nature, but after it was given, and all those stains and deformities which are naturally bred in us in the womb, and at our conception, were all voided and absent; at the incarnation of our blessed Saviour, the holy Ghost sanctifying and preparing the sacred Virgin, 
Mat. 1.18, etc.  ordained for that holy office and purpose, whereby she was only made able to derive her nature with her issue, Immaculate without sin, without spot, without corruption, but not without infirmity; and this sacred deriving of a sanctified nature from the blessed Virgin, is not to be considered as the act or power of the holy Virgin, but of the holy Ghost, who being God coequal with the Father and the Son, 
The holy Ghost the principal mover in sanctifying the blessed Virgin.  was able to separate our nature from corruption, and so to sanctify the sacred Virgin, that her nature might be derived as innocent and spotless as God had created it; therefore it is necessary and infallibly true then, that Christ took our whole nature ●pon him, even our infirmities, and avoided only sin, which accidentally did happen to our nature; the which being not of our nature, 
Ephes. 5.30.  but in our nature; and there●●●e the holy Scripture saith, that Christ jesus was like 〈…〉 all things, sin only excepted.  
Secondly, is to be considered, what Christ did and suffered, whilst he lived in our nature, which was the time of his personal and visible conversing with men here on earth, 
What Christ did suffer for us.  is comprehended in this, that he lived righteously in the duties of the Law, and in exact obedience to the Commandments of God, and this was necessary in the office of our redemption, which Christ had undertaken to finish for us; for it was not possible to make God the Covenant of grace, 
Christ did satisfy our contempts.  before our contempts against the Law were satisfied, which Christ by his active and passive righteousness did fulfil for us, when he lived in a precise conformity to the Law of God; by his passive righteousness, when he suffered punishment for the sins of his people, whereby the Law and the Justice of God had satisfaction for all our former contempts committed against the divine Majesty of God and his Laws: 
The Gospel is the only true history of the life of Christ.  it shall not need to report the particulars what our Saviour Christ did and suffered in the time of his conversing with men on earth, the Scriptures of the Gospel is best able to give satisfaction, wherein is registered, not all his life, but so much as the wisdom of God hath thought convenient for a Christian knowledge, wherein is evident, 
The power and patience of Christ.  that Christ continually did both exercise his power and his patience; his power was exercised in doing good, his patience in suffering evil; what he did, it was for the redemption of man; and what he suffered, was for the sin of man. Christ both died and suffered, that man might not suffer.  
Thirdly, it is to be considered, what Christ did by suffering, when he died in our nature. 
What Christ did by suffering for us.  Christ when he died in our nature, did by death, overcome death, and by suffering, did an act of admirable power, and infinite glory, both his power and his glory were declared in the conquest he made of sin, hell and death, enemies to our nature, and had wasted the sons of Adam but now themselves wasted and vanquished for ever by one son of Adam; 
1 Cor. 15.54. The Victory of Christ over sin, hell, and death.  death and hell are the servants of sin, the original or first cause thereof is sin: whom sin marketh, death destroyeth his body, hell tormenteth his soul, yet is sin, death, and hell swallowed up in victory by one Christ, who in the form of man offering up himself a sacrifice to God his Father, hath reconciled God and man by his own righteousness; God and man leading into perpetual captivity the ancient enemies of our nature, sin, hell, and death, sealing the new covenant of grace with the cross of his death, whereby he hath opened the gates of heaven, and removed all difficulties that might let and hinder us in our passage or progress to everlasting happiness.  
This Doctrine whereby to know the son of God in his two natures; his Divinity and Humanity united in one Christ, is most necessary in the knowledge of every Christian, it being the main foundation of Christian religion, 
The necessity of knowing Christ.  whereupon all piety and faith is grounded; for he that understandeth not Christ in his natures, and offices, cannot apprehend and apply him for his salvation, because his assuming our nature, and the execution of his offices, are the only means of our salvation, without which, God would not be pleased, neither could the Law be satisfied, and therefore this general knowledge doth generally belong to all men, and that upon necessity. Secondly, seeing the Son of God was content for our sakes to undergo so great a travel, and for our sakes to unite our fare unequal and most unworthy nature to his divinity; we ought for his sake to refuse no travel that may advance his honour, or express our thankfulness for his infinite favours done for us, and by whose only means our souls have deliverance from eternal captivity and torment.  
Thirdly, seeing Christ Jesus is the matter of the Covenant of grace, between God and man, it doth also most nearly concern all men to endeavour all means possible, 
A most needful care is to be had of all men.  and by their eyes of faith to apprehend Christ, who is only to be apprehended by faith, and so to receive the form and impression of his sacred Image, whereby they shall be truly interested in the possession of heaven, when those that want this shall be rejected of God with this answer, Away from me ye wicked, for I know you not, because ye have not the Image of my Son.  
Fourthly, seeing the whole matter of the Covenant of grace is fully contained in the words and works of Jesus Christ, and that all things necessary, both to a civil and Christian life, are contained in the Story of the holy Gospel, it behoveth all men to give that sacred Word pre-eminence, and that no man, 
All directions must be conformed to Scripture.  neither any state or fellowship of men whatsoever, presume to decree or ordain Canons, or Statutes Ecclesiastical or civil, which is any way repugnant, or may prejudice the directions of Jesus Christ, delivered and set forth, in the most holy Gospel; but as Christ our Prince, our Priest, and our Prophet, hath given us, either by doctrine or example; 
Eccle. 18. Reve. 22.18, 19  which needful directions are necessary and of lawful use, either in a Christian Church or State: so no Christian Church or State should presume to innovate or alter those directions, which Christ our high Priest, and great Prince, hath left established unto us: but in all directions both in Church and State, there must be needful care, that every particular have relation to the truth of holy Scripture, and be conformed to the example of Christ; for whatsoever direction, whether it concern the soul or society, if it be not either necessarily grounded, or agreeth with the Word of God, is altogether unlawful in a Christian Church and State, 
How to square every particular action.  neither can dispensation make it lawful or tolerable. Therefore by the square of the Scriptures all men ought to measure the Lawfulness of every action, and direction, and that whatsoever shall disagree from God, and the holy Scriptures, may be judged error and intrusion of disorder; and therefore of necessity to be spewed out of every Church and State of Christian men.  
The meditation of this doctrine, and these duties, should make us serious in our Christian care: let us not now content ourselves to have only a general knowledge of Christ Jesus our Redeemer, 
To consider God in his Majesty only is terrible.  but let us labour to understand him in his double nature; for if we consider him in his divinity, as he is God only, it is a terror to our remembrance: but if we consider him in his double nature, it gives us hope and alacrity; for the Majesty of God is terrible to sinful man, but his mercy is comfortable, and supporteth the falling spirits of our souls, which would faint and die in despair, if the grace of God did not secure and give supply to such extremities: therefore as God doth most delight himself in the use of his mercy, so let us delight our souls most in the holy contemplation of his mercy; and as Christ Jesus is the most lively character of his mercy, 
Christ jesus is the character of God's mercy.  so let our cares be most busy in the meditations of Christ: his Gospel is the book of God's mercies, we have eyes of faith, and can both see and read the stories of mercy; let us therefore direct our labours and endeavour our studies in the most happy knowledge of our Saviour Jesus Christ, 
Note.  and in him we shall find all goodness, and infinite variety of matter: in him we shall find the cause of our redemption; 
Where to find the cause of man's redemption.  we shall find it in his will: we shall find it in his working: he did cause our good, he did effect it also; in his will was the cause, in his works was the effect. This godly meditation may kindle a zeal in them that were dead in sin, and provoke holiness where it is not; to see the infinite greatness, 
jer. 4.2. Psal. 34.20.  the infinite goodness, of God omniscious, of God omnipotent, to yield himself to such a wonderful difference of fortune: he that had all happiness in the highest degree, breathing unutterable pleasure in the bosom of his Father, and he that made the heavens, and the earth, should descend from heaven to earth, and there assume the form of wretched man, and in that form work such righteousness as might satisfy God, satisfy the Law for the sin of man: and in that form to be borne in poverty, to live in contempt, and die in disgrace; and all this to be done by the only begotten Son of God, for the good of man, a creature that was become apostate, a traitor to God, a rebel to his laws, and the very cause and actor of his disgrace, death and Tragedy. O that I had but words to express the imaginations of my soul, what forms of mercy we may see in our Saviour Jesus! what slackness, what scantiness, 
We must meditate what we cannot express in words  nay what foulness of desert we find in ourselves; his good and our evil are infinite, therefore what we cannot express in words or works, let us devise it in our thoughts; let us learn to believe and know our Saviour to be infinite good; though we cannot express his infinite goodness: what we can do to his glory, let us by all means endeavour it; what we cannot do ourselves, let us persuade others; let us endeavour any thing, that may add any thing to the honour of our Saviour, for in gaining his favour, we shall have the fullness of all favour: and in losing his favour, we have naught but tribulation and misery: he is the seal of the covenant of grace between God and as; if we want our seal, we shall want our assurance and so lose the favour of God, 
A dangerous forfeit.  and forfeit our eternal estate in Heaven. Therefore let us esteem the favour of our Saviour before all things; let us esteem all things nothing in respect of him; if he subscribe not to our pardon, we are but dead; the Law hath cast us, without him there is no grace, no hope of favour, no hope of pardon: let us direct our eyes of faith unto him upon the bended knees of our heart, and when we have found him whom our soul loveth, let us resort to him in daily prayer; win his favour by endeavour in faithful and careful serving him, and make him the sole end of our desires, who hath wrought who hath effected our salvation. Thus by the assistance of his grace I purpose to do in my own particular: Thus I wish to all in general.   

Of the Cross of Christ and of his holy suffering for our sins.  
BEhold thou faithful soul, the grief of him that suffered, 
Rom. 3.24, 25, 26.  the wounds of him that hanged, the torments of him that died on the Cross: that head at which the Angels tremble, is crowned with thorns: that face which was most beautiful above the sons of men, is defiled by the spittings of the ungodly: those eyes which were more brighter than the Sun, are darkened in death: those ears which were wont to hear Angelical praises, did ring with the proud speeches and derision of wicked men, 
Mat. 27, 29, etc.  sinners: that mouth which taught the Angels, hath no other drink but Gall and Vinegar: those feet which are to be adored; those hands, 
job 9.8.  which stretcheth forth the Heavens, are stretched forth and nailed on the Cross: that body which was the most sacred Temple of the Deity, is whipped, and wounded with the spear: 
john 19.34, 37.  neither remains there any part in him whole, save only a tongue, and that to pray for them which crucified him: 
Christ declared himself to be the Son of God three manner of ways. First, by his power or working of miracles. Secondly, by the holy Ghost appearing in visible signs.  he that reigneth with the father in the Heavens, is grievously by sinners afflicted on the Cross. God suffers, God dies, God poureth forth his blood upon the Cross; and all for the redemption of man: judge therefore the greatness of the danger, by the greatness of the price; judge the danger of the disease by the value of the remedy. Surely those wounds in sinful man, were great and dangerous indeed, which could no otherwise be cured, but by the wounds of the everliving and quickening flesh of Christ: and the disease most dangerous, which could not be c●red but by the death of the Physician. Consider thou faithful soul the heavy and fierce displeasure of God against us after the fall of our first Father Adam and his posterity after him, that nothing could appease his anger for our sins, but the ignominious suffering of his dear and only begotten Son upon the corsse. Christ his eternal and well beloved Son, became suitor to God his Father for us; yet his anger was not turned from us; he by whom the world was made, 
Hebr. 1.2. Thirdly, by his resurrection from the dead.  interceded for us, became our advocate, and took the cause of us miserable sinners upon himself, and yet his anger was not turned from us; our Saviour took upon him our flesh, that by the glory of the divinity communicated unto the humanity, he might expiate and purge our sinful flesh, 
Eph. 2.13, etc.  that by the saving virtue of his most perfect righteousness communicated unto our nature, he might wipe away that venomous quality of our sin, which cleaveth so fast unto us, and in stead thereof, confer grace upon us; 
Esay 9 2 Cor. 5.21.  and yet the anger of his father was not turned away from us: our sins, and the punishment due unto them, he taketh upon himself; his body is bound, whipped, wounded, pierced, crucified, and buried, 
Matth. 27. Luk 22.44.  his blood like a dew most copiously distilled down all his members; at his passion his most holy soul is made sorrowful above measure, even unto death; he feeleth the pains of hell, the eternal Son of God cryeth out that he is forsaken of God; so great was his anguish, 
Vers. 46.  so great was his bloody sweat, that he that comforteth the Angels, stood in need of an Angel to comfort him; he died for us sinners, who is the author and giver of life to every living thing: 
1 Pet. 3.18.  If God be so highly offended with the most just and holy One, what shall become of us sinners? how will God punish us for our sins, who is so wrathfully displeased with his own Son, for the sins of others? and if his Son was so grievously punished for us, shall we his servants think to escape unpunished? what shall the Reprobate suffer, if such be the sufferings of his best beloved?  
Surely, if our hearts be not harder than the Adamant, and more flinty than a stone, they must needs be wounded, and bleed within us, to think how Christ was wounded for our sakes: For Christ truly took our infirmities upon himself: 
Esay. 53.4.  and bore our griefs, and healed our sicknesses: that which in us merited eternal punishment and condemnation, 
Mat. 8.16.17.  thou Lord Jesus tookest upon thyself, that burden which would have pressed us down into hell; thou tookest our sins upon thyself, 
Rom. 3.24, etc.  and bestowedst thy righteousness upon us; death which is due unto us, thou undertookest thyself, and conferredst life upon us; we cannot therefore by any means, doubt of thy grace, or despair by reason of our sins; therefore, if thou shalt confess with thy mouth the Lord Jesus, 
Rom. 10.9, 10.  and believe in thine heart, that God raised him from the dead, thou shalt be saved; for by faith we apprehend that Christ hath given satisfaction for us, he bore the iniquities of those that are his; he suffered for the sins of many; he interceded for the transgressors: 
Note. 4 Esd. 4.66. etc.  for he should have had very few just, unless in mercy he had received sinners, and remitted the sins of the unjust. How then shall Christ judge according to severity the sins of the penitent, which he hath taken upon himself; how shall he condemn him that is guilty of sin for whom he died? 
Joh. 15.13.  will he condemn those whom he loveth and calleth his friends? will he condemn those for whom he hath entreated? will he condemn those for whom he died? no: Lift up thyself therefore, 
Psal. 42.14. & 43.5. Ezech. 18.22.  O devout soul, and forget thy sins; for the Lord hath forgotten them, hath forgiven them: whom then dost thou fear, as the punisher of thy sins, but the Lord, who himself hath made satisfaction for thy sins? if any other had paid the price of my redemption I might have doubted, 
Esay 53.  whether the just Judge would have accepted of that satisfaction; if either man or Angel had satisfied for my sins, yet still I might have doubted, whether the price of my redemption were sufficient; but now there is no place for doubt, all doubt is taken away and removed from the faithful and penitent sinner; how can it be, that he will not accept of that price which himself hath paid; 
Psal. 25.9. Psal. 43.15. Psal. 42.6.  how can that but be sufficient, which is from God himself? Why, art thou yet troubled, O devout soul! all the ways of the Lord are mercy and truth, just is the Lord, and just are his Judgements. Why art thou so troubled, O my soul! let both the Mercy and Justice of God raise thee up; if God be just, he will not exact double satisfaction for one offence; for our offences he hath smitten his Son; how then can he smite his servants for them, how can he punish our sins in us, for which his Son hath already given satisfaction. 
Psal. 117.2.  The truth of the Lord endureth for ever: as I live, saith the Lord, I will not the death of a sinner, 
Ezech. 33.11.  but much rather that he may turn from his wickedness and live, Come saith our Saviour, 
Mat. 11.28.  unto me all you that are heavy laden, and I will refresh you: shall we then make God a liar, and labour with the weight of our sins, to bear down his mercy? to make God a liar, and deny his mercy, is a greater sin than all the sins of the whole world: 
Mat. 27.5. Rom. 5.20.  therefore judas sinned more in despairing of God's mercy, than the Jews in crucifying Christ: but rather where sin hath abounded, there grace hath also much more abounded, and overweigheth our sins by infinite degrees: 
Judas 21, etc.  for sins are but the sins of men, but grace is the grace of God; sins are but temporal, but the grace of God is from eternity to eternity: 
2 Cor. 5.18, &c  satisfaction by Christ hath been made for our sins, and the grace of God is repaired in us by the death of Christ, and is established in us through him for ever.   

Of Repentance, or sorrow of the Soul for sin.  
When Christian men have understanding by the Law of God, of their miserable estate, in respect of sin, 
Joh. 15.22.24. Repentance.  what they were in innocency, what they are in sin, and what they shall be in judgement; it bringeth a general sadness on the souls of men, dulleth the spirit and delight they have had in their prosperous fortunes; for when God giveth grace to any one to examine his life, 
God gives the first grace to repentance.  and to view his own deformities, consider his neglect in his dutiful and obedient service which he oweth unto God: the first knowledge thereof and apprehension of his misery is most terrible, because his conscience doth forcibly check the former proceed of his life, and violently hale him against the currant of his own affections: for as rivers are not forced against their ordinary stream, but by the tide, which is more forcible than the stream itself; so our sinful actions, 
The difficulty of repentance.  being in all men common and natural motions, is not reform in us, but by the spirit of God, a power above our nature, yet it is done with such contention and strife in our flesh and nature which for the time doth wonderfully distract the soul of the party repenting, and needs it must: for he that hath wasted and spent his time in the delicacy of fortune, 
The reason.  glutting himself with variety of pleasures, and in the height of his vain prosperity, is admonished that he hath fed on poison, and thereby run himself into a desperate hazard, will, doubtless, hardly endure the extremity of grief which sudden fear and amazedness can lay upon him: for so it is with sinful man, who not regarding the danger of their soul, before they are warned and admonished by God and their conscience, are taken unprovided with sudden grief, which doth always inflict an unexpressible measure of sorrow, 
The sorrow of a repentant soul.  and often times death and desperation, when being taught by the Law to know our sins, our miserable condition, and the diseases of our souls; so the Gospel teacheth us the cure, both what and how to administer physic to our sick and diseased souls: for else the knowledge of our sins were extreme misery without profit, 
The sudden grief is violent.  if we should not also know the means of our recovery, and to know also how to administer and apply them to our soul's comfort: for virtue hath no virtue but in use and that physic which the sick patient receiveth not, cannot profit him be it never so excellent, or standeth never so near him: and as in corporal so in spiritual sickness, the disease must first be known, the physic then administered; for he that ministereth before he knoweth the cause; or knoweth only the cause, and administereth not; or administereth and taketh not away the cause of the disease, can never recover his patient, be he never so skilful or industrious: so in repentance and sorrow for sin, which is a sickness of the soul, 
What must cure diseased souls.  must necessarily be considered these two particulars; the cause, the cure. The cause is either the material cause, or the moving cause: the material cause is sin; 
The cause of repentance.  that being the matter of our offence, for which we so sorrow and grieve at the time of our repentance. This is proved in the examples of all men, that have had the grace of true and unfeigned repentance: every penitent child of grace having sorrow and affliction in his soul, because of his sin by which he hath provoked his God and his Creator against him. Thus did job, and thus did David repent them: and so do, and will do, all that would profit by their repentance. 
job 42.6. 2 Sam. 12 13.  And here is necessarily to be considered and observed, that though our repentance have respect to the benefits of our own estate as being a most necessary service in our salvation, yet the main respect we ought to have to God, whose glory we must prefer, 
God must be respected before our souls  even before the salvation of our souls; making him the principal, and ourselves but secondary respects of our repentance. And herein appeareth the difference between true and false repentance: for the false and Godless repentance sorroweth for their sin, only because God doth punish and afflict them for their sin; 
Exod. 9.27. 1 Sam. 15.24, 25 King. 21.27. Math. 27.3, 4.  and therefore their sorrow is chief for the punishment, and but respectively for their sin. Thus did Pharaoh, Saul, Ahab, and judas, repent them; and so do all false and feigned repenters, that fear God for their own respects, and not themselves for God. 
Note.  A true and godly repentance sorroweth for sin, because it is sin, and not because it deserveth punishment: and here the main respect is to be had to God, and to ourselves only for God's sake: for though the fear and dread of punishment be sufficient to move any man's repentance, yet we must not make that the cause of our spiritual sorrow, but much rather because we have offended so gracious a God, who hath declared himself to us in so many and great demonstrations of his love to mankind: this aught to be more sensible to our wounded souls then the horror we have of our condemnation: thus are holy men moved in their grief and passion of their repentance: the main difference then between true and false repentance is this: 
Note.  true repentance is caused by reverence we have of the love of God; false repentance by the fear we have of God's justice, and the punishment due to our sins: the one is the office of a son; the other is the office of a slave: both of them repenting one matter, but for diverse respects. Sin then is the material cause of repentance; the moving cause is God, who moving by his holy Spirit in the hearts of his Elect, presents them the ugly forms of their sins; 
God is the moving cause in every office of grace.  awakes their consciences, and stirs them to a serious cogitation of their sins, and wretchedness; giving them still such proportion of grace as the degrees of their repentance and spiritual sorrow shall require, and that God is the first moving cause to godly repentance is evident by many places of Scripture: namely, the second of Timothy, where Saint Paul advising Timothy to instruct them that are contrary minded, he giveth this reason, 
2 Tim. 2. Vers. 25.  Because ye shall thereby prove if God at any time will give them repentance, that they may know the truth. Here repentance is called the gift of God, which doth utterly bar man from all cause of boasting his own ability in this necessary duty, for saith the Apostle, 
Eph. 2.8.9.  You are saved by grace through faith, and that not of yourselves, it is the gift of God, not of works, lest any man should boast himself. Also in the Acts of the Apostles, proving Jesus to be Christ, and God, coequal to his Father; 
Acts 5.31.  useth this argument before the counsel of the Jews: that God made him a Prince and a Saviour, to give repentance to Israel, and forgiveness of sins: where the power of forgiving of sins, and giving repentance, is made a proof of his divinity, interposed between his office of Saviour and his power of forgiving of sins. These places out of many sufficiently prove that God is the first and principal moving cause of fruitful repentance: 
Note.  now God moveth not repentance in all them that repent for sin, but only in them that truly repent, his chosen Elect.  
Now of the cure or means of deliverance from spiritual grief. In the curing is considered: first, the preparing and dressing of the wounded soul, whereby it is made fit for curing. Secondly, the matter to be applied to the soul. Thirdly, the manner of applyment. In the preparing of the wounded soul, there be four things necessary: First, a spiritual sorrow for sin; that is ascent of sorrow in the soul, caused by a cogitation of sin and guiltiness, and this is a necessary preparative in a repentant soul: for that soul cannot desire a spiritual refreshment, that hath not first a sense of sorrow, and feeling of present calamity. This preparative to repentance was in the Jews that were hearers of holy Peter, when he declared before them their sin in crucifying the Lord Jesus; 
Acts 2.37.  for the text saith, When they heard it, they were pricked in their hearts, and said, what shall we do? as if the present sorrow and anguish did so astonish them, as they knew not what to do, nor how to advise themselves. 
Humble acknowledgement.  The next preparative, is an humble acknowledgement of the soul, of the misery it is in, and an exposing of such particular griefs as we find in the register of our conscience: this is also necessary in the preparing of our souls. For though God, the Physician of our sick souls, understand our sins better than ourselves, and can remember them better than conscience; yet it is great reason, that he which desireth the health of his soul, should declare so much of his grief as he can remember; not to instruct or help the knowledge of God, but to confess and acknowledge ourselves, and our dutiful desires. This acknowledgement of sin was common in the custom of holy David, 
The example of holy David. Psal. 32.5, 6.  how often hath he confessed his sin and exposed his grief before God? for God is so desirous of our good, as that then he readily helpeth us, when we do but carefully desire it. Therefore saith the Prophet David, I said I would confess my sin unto the Lord, 
Verse 6.  and so thou forgavest the wickedness thereof. David did but say he would confess his sin; God taketh his word, and forgave him his sins: and certainly humble and unfeigned acknowledgement in our repentance, is an undoubted testimony that God doth give us grace, and that he will without question give us his favour. The third preparative consisteth in holy action, that is, 
No man can satisfy God's justice for sin.  when we endeavour a reformation, and declare our repentance in a conscionable discharge of our duty: for though no man can satisfy the justice of God for sin, yet ought all men so much as they have by the power of grace given them to satisfy men: For example, he that stealeth or defraudeth, be it by force, or of fraud, is of necessity bound to make restitution, if he be able. And this the reformed Publican Zacheus well understood, who professing before Christ his reformation and repentance, to witness it to be true and unfeigned, he gave this infallible token: Behold Lord, 
Luk. 19.8 9  saith he, the half of my goods I give to the poor, and if I have taken from any man by force, or forged cavillation, I restore him fourfold, and the Text saith in the next Verse, that then salvation was come into his house, and so Zacheus endeavouring that he could not, did at one time entertain both his Saviour and his salvation; therefore, though no man can satisfy the Law, yet every man must endeavour it: otherwise his repentance is idle and but vain, neither can he have part in the righteousness and redemption of Jesus Christ. 
Psa. 25.1, 2, etc.  The last preparative is prayer, that is, a lifting up of the heart to God with faith unfeigned, and hopeful confidence; in the exercise of prayer, there is a double office: First, we must expose our grief; next, we must implore his favour: for as in ordinary cures in surgery, 
Note.  the patient must first suffer his wounds to be ripped, launst and searched, before the remedy can be applied to the sore; so must we rip and search the wounds of our soul, avoid and empty the infectious matter, and when we have it out, 
2 King 19.14, 1●, 16.  we must use it as Hezekiah did the blasphemous letter of Rabshakeh, spread it all before the Lord, and then with earnest humbleness implore his favour, lay open our sins unto him, and confess that these are they that have wounded our souls, troubled our conscience, for which we grieve, for which we pray; when our soul is thus prepared, there is joy in our repentant tears, pleasure in our grief, and hope in our spiritual sorrow, and then, and not before, are we made fit to apprehend and apply Christ Jesus, the salvation of our soul. 
The matter of the cure of our soul.  The second thing in the cure of our souls, is the sovereign matter by which the diseased soul is cured, the most sovereign balsam, the sacred blood of the Lamb of God, of the Son of God, shed for the redemption of mankind; 
1 Pet. 2.24.  for so saith his holy Apostle Saint Peter, who his own self bore our sins in his body on the tree, that we being delivered from sin, should live in righteousness, by whose stripes we were healed; our sins are taken from us by his bearing them; our wounds are cured by his wounds; our eternal death prevented by his temporal death: for but the Son of God, 
No physic but the blood of Christ can cure a wounded soul.  Christ Jesus, there is no Empyricke, no quintessence, no physic, can cure a wounded soul, so venomous is sin, and so incurable are the wounds that sin hath made; only the blood of the holy Lamb is altogether able to deliver and heal them, and that is both so certain and present in virtuous operation, as that one drop rightly applied, is able and sufficient to cure the wounds of a world of souls. The last thing in the cure of our soul, is the manner of applying this most sovereign medicine, 
The manner of applying Christ. Hebr. 11.6.  Christ Jesus, and that is by a true and lively faith: for without faith it is impossible to please God, and without faith, it is impossible to apprehend the Son of God; neither let this seem strange to a Christian judgement, that we should be able by faith to apprehend Christ, and to apply him to our repentant souls; for he himself hath taught us, that whatsoever we shall ask in prayer, 
Matth. 21.22.  if we believe, we shall have it, whereby he maketh faith the covenant and condition of prayer, and promiseth, that such prayer that is directed to him by a living faith, shall only, and always prevail, 
No resistance against a true faith.  against which there is no resistance; therefore to apprehend & apply Christ to our wounded souls, we must reach with our hands of faith to his Father's bosom, take him from the altar of his cross, and by faith apply his precious blood, nay, his bloody body, to our wounded souls, for he that doth it faithfully, doth it effectually, and shall doubtless find assurance in himself, that the wounds of his soul are cured, and that sin is for ever disenabled from hurting him that hath Christ fully applied: for, where he is in mercy, there is assurance and safety of divine protection; and this is the order that all Christians should take in repentance and spiritual sorrow: First to prepare their souls, then to apply Jesus Christ their salvation, 
Note.  in whom there is safety, without whom none. To declare the manner and the causes of godless sorrow, and false repentance, we will avoid them; for their number and variety, let the true judge the false; and let this true form of repentance here prescribed, teach the Christian Reader, to avoid all dissimulation and hypocritical sorrow for sin, 
Hypocritical sorrow is in God hatred. 2 Cor. 7.10, 11.  and remember that godly sorrow causeth repentance, not to be repent of, but worldly sorrow causeth death. But gentle Reader, let me admonish thee, that we despise not Christ, because upon his cross he hanged between two thiefs, neither that we honour thiefs, 
Mat. 27.38, 39  because they hanged upon the cross with Christ, for that which is but mere truth, is no truth, and the best virtue is ever placed between two extremes.  
This Doctrine of Repentance and spiritual sorrow, doth remember all men very needful admonishments. First, seeing that sin is the cause for which we repent us, and by whose poison our souls are so grievously infected, and so foully deformed and wounded; it ought to move all men to a loathing and detestation of sin, by which we are grieved in ourselves, and brought in hatred and displeasure of Almighty God; 
Note.  for if we so carefully avoid all such annoyances as bring any little taste of grief to our bodies in this temporal life, we ought much more to avoid sin, which causeth such extremity of grief in our souls, and doth both deprive us of God's favour, and bringeth an everlasting destruction upon us. Secondly, seeing there is no repentance profitable to salvation, but that which is caused in us by the moving of God's holy Spirit; it behoveth all men to be serious in their repentance, and not to content themselves with a slender examination of their sins, and then return again to their former remissness and disobedience, but to be heedfully careful to repent them of all sin, and to be constant in that care, without alteration, without interruption; and that our repentance respect rather a shame and grief, to have offended so gracious a God, than any fear of temporal or eternal punishment, 
Saul and Ahabs' repentance.  lest, as did Saul and Ahab, by such false and feigned repentance, they lose their souls. Thirdly, seeing the soul cannot be cured but by repentance, neither can apply or apprehend Christ Jesus, unless it be first prepared and made fit by the exercise of these duties, and not to satisfy themselves with the exercise of one or two of them; but to endeavour them all, because they are all necessary to repentance: for as in the Commandments of the Law, he that faileth in one breaketh all; so in these duties of repentance, he that neglecteth one, 
The danger of presumption.  profiteth by none, but annihilateth the purpose of his spiritual sorrow. Let no man therefore flatter himself with this presumption, that if he hath been an extortioner, a thief, or a godless person, that his repentance will suffice, though he be sorry for his sins, and acknowledge them to God; though these be very needful and necessary duties, yet they are not all the duties of our soul in our preparation to repentance; therefore if he hath extorted, 
Luk. 19.8.  or as Zacheus did, taken by forged cavillation from any man, that is, by indirect or dishonest course or means, 
Verse 9  he must repent as Zacheus did, and make restitution, as fare as he can, otherwise salvation can never come to his house; therefore, as they are all necessary, so are they all jointly necessary, every man being bound to all these, as God and grace shall enable him. Fourthly, seeing Christ Jesus is that Physician, and that only salve which is able to cure a wounded soul; and that without him there is no working, no cause, no means of spiritual deliverance from sin, 
We must sell all to purchase Christ.  and grief of a wounded conscience. Therefore it most nearly concerneth all men to endeavour all means to purchase this Christ their salvation and righteousness, and to despise all things in respect of him their Saviour; and the only sovereign salve to heal their wounded conscience.  
And seeing we have Jesus Christ proposed us to be our salvation, 
The willingness of Christ, to be apprehended of the faithful.  who is always willing and ready to be apprehended and applied to our souls, by whom we only enjoy the peace of conscience, and the hope of Heaven: therefore no man ought to affy and have any confidence in the pardons of Popes, dispensations, indulgences, and such trash and merchandise; whereby the besotted and blinded people of this world is wonderfully delighted: for such dangerous peddling stuff, 
Note.  must not be thought to have equal virtue with the blood of Christ, or that they have any power in the cure of souls: but on the contrary, they surfeit the conscience, and poison the souls of them that trust in them; enlarging the wounds both in number and grief, 
Dangerous Physic.  and maketh the soul incapable of cure, and most unfit to have the precious blood of Christ Jesus applied unto it. Lastly, seeing there is no means to apprehend and apply this Christ, the physic and Physician of our souls, but only by a true and lively justifying faith: 
Christ cannot be apprehended, but by a true faith only.  therefore it most necessarily concerneth all men, to have this means of apprehending Christ; because, as it is said, The salve, though most sovereign, cannot profit the sore, unless it be applied by faith, that being the main act of our spiritual health: all other offices and duties, being but circumstances to assist and forward this act. Moreover the faith by which we apprehend Christ, must be more than a general faith, for it profiteth not to our health and salvation, to know only that Jesus Christ is the present cure of our souls; unless we also by a confident and a lively faith apprehend, and apply him to the sore of our souls. Again, seeing Christ is our only salvation, and seeing faith is the only means of apprehending him; we ought not to seek or appoint any other means or matter of salvation; neither any other manner of applying it: and therefore no man ought to ascribe righteousness to himself or his works, or to the supererogating works of his friends, but only to Jesus Christ: and that this Christ is only apprehended by a saving faith: for by faith we live, 
Note.  by faith we walk, by faith we are justified, and our hearts purified; by it we vanquish the world; and without it it is impossible to please God.  
Let us therefore often meditate this doctrine of repentance: what fear, what care, what affliction is in the soul at such occasion? let us practise it in ourselves, and pity it in others: let us condemn sin to be the greatest cause of such misery; and let us condemn ourselves to be the greatest cause of that sin. When we exercise this spiritual office of repentance, let us be carefully busy in the duties thereof; 
A necessary resolution.  let us search the wounds of our souls, expel and empty the rottenness and putrefaction thereof: search and dress them, search them by a serious examination of our sins; and dress them by an humble and hearty acknowledgement: 
How to dress the wounds of our souls.  let us also examine the actions and particulars of our lives; let us compare them with our duties, and those that proportion not thereto, let us call them our errors and our sins, and the wounds of our souls: let us by means of faith and prayer, refer our defects to be supplied to the most absolute satisfactory righteousness of our Saviour Jesus Christ: 
The righteousness of Christ must supply all our defects.  what we find sin let us call it sin; let us not flatter our errors, nor smooth our deformities, and defects in ourselves: let us not pretend health, when we are dangerously sick; nor safety when we are mortally wounded: 
We must not foster nor favour no sins.  let us not favour our sins; be it a sin of profit, or a sin of pleasure, in this cause let us despise both; let us be sorry for all, acknowledge all, and earnestly pray for the remission of all: if we have gained possessions, and wealth by theft, extortion, or forged cavillation; let us restore as our present estate shall enable us; let us be ashamed that Zacheus the Publican shall restore his extortions fourfold, and we not to restore the principal. Eat all such sin as the plague or leprosy, because we know that salvation will not come to the house that is so infected, but as of necessity all sin must be cured, 
All sin of necessity must be cured.  otherwise there is no cure in our repentance: let us hate all sin, without dispensation of any; otherwise we repent not, but flatter ourselves in presumption, and vain confidence: and because nothing can apprehend and apply salvation to our souls, but only by the hands of saving faith: let us therefore be sure that our faith be lively and steadfast faith; let us try it by the evidence of our works, they will bear us witness and testify what it is, and of what nature: 
Works must try our faith.  for as our faith in Christ doth justify us before God; so the works of our faith do justify us in the sight of men. If the fruit of our faith be good, our faith itself then must needs be good, and available to apprehend and apply Jesus Christ our salvation. Let us therefore be plentiful in the exercise of good actions, that our conscience may testify our faith, and that our faith may be able to execute the holy office assigned it: 
We must be plentiful in good works, and why.  when we have the assurance of this faith, let us then with steadfast confidence look up to Heaven; let us seek him whom our soul loveth, and when we have found him, let us expose before him the calamity of our souls, and our present condition we are in: let us lay open our sins, discover our wounds, declare our endeavour, and report our faith: when we have thus done, we may assure ourselves that our Saviour will rejoice at our recovery, be glad of our conversion and return, and will show us his righteousness, and will also willingly yield himself unto our faith, and give us free liberty in the use of his righteousness. 
Apprehension of Christ.  Let us busily apply our cares to apprehend him in his righteousness, and stretch our hands of faith, to the altar of his Cross, and with a wonderful degree of comfort apply his sufferings, his wounds, and his death, to heal the wounds which sin hath made in our souls, 
Note.  and infuse his most precious blood into them, and with that blood shall enter the spirit of health, and everlasting safety. Thus in an instant shall we find, the happy alteration of our souls, and we that but then were in spiritual grief, 
The happy alteration of our souls.  anguish, and tribulation, shall now find joy and strength in our souls: and our souls that were before wounded, deformed, and full of the marks of sin, shall now have the marks of righteousness of Jesus Christ, whereby we shall be distinguished from the ungodly and unrepentant sinners, and have the seals, and assurance of everlasting salvation, and eternal happiness.  

The fruit of true repentance.  
The foundation and beginning of holy life, is saving repentance: 
Heb. 10.17, 18.  for where there is true repentance, there is remission of sins: and where there is remission of sins, there is the grace of God; and where there is the grace of God, there is Christ; and where Christ is, there is his merits; and where his merits are, there is satisfaction for sin; and where there is satisfaction for sins, there is righteousness; and where there is righteousness, there is joy and tranquillity of conscience; and where there is tranquillity of conscience, there is the holy Spirit; and where the holy Spirit is, there is the sacred and holy Trinity; and where the holy Trinity is, there is eternal life; therefore, where there is true repentance, there is eternal life; where there is not true repentance, there is no remission of sins, nor the grace of God, nor Christ, nor his merit, nor satisfaction for sins, nor righteousness, nor tranquillity of conscience, nor the holy Spirit, nor the holy Trinity, nor eternal life; why therefore do we defer our repentance, and why do we procrastinate it from day to day? God bids thee repent to day, thou canst not promise thyself to morrow; and to repent truly, is not in our power, without the grace of God moveth us thereunto; and at the day of Judgement, we must not only give an account for to morrow, but for the present day. Therefore repent whilst thou hast time, 
Note.  for to morrow is not so certain unto us, as the utter destruction of the impenitent sinner is certain; for every day doth the flesh heap sin upon sin; let therefore the Spirit every day wash them away by hearty repentance. Christ died, that sin might dye in us; and shall we suffer that to live and reign in our hearts, for the destroying whereof the Son of God himself died? 
Matth. 3.  Christ enters not into the heart by grace, unless john Baptist first prepare the way by repentance. 
Esay 57.15.  God poureth not the oil of mercy, but into the vessels of a contrite heart: God doth first mortify us by contrition, that afterwards he may quicken us by the consolation of the Spirit: 
1 Sam. 2.6.7.  he leads us first into hell by serious grief, that afterward he may bring us back by the sweet taste of his grace: in like manner terror goes before the taste of God's love, and sorrow before comfort; God binds not up our wounds, unless first we lay them open and bewail them, by confession unto him; he pardons not, unless thou first acknowledge thy sins; he justifies not, unless thou first condemn thyself; he comforts not, unless thou first despair in thyself and thine own merits; this true repentance God grant unto us, and by his holy spirit work in us.    

Of the two Sacraments, Baptism, and the Lords Supper; and first of the fruits of Baptism.  
Baptism is the Sacrament of regeneration, cleansing or washing, admission, sanctification, incorporation, whereby they which do repent, and profess the faith and religion of Christ, are incorporated into Christ, and joined unto his Church, that being washed from their sins, they may walk in newness of life, and the outward sign of the invisible grace, which the Spirit of Christ doth work in the hearts of the faithful elect. Remember therefore, thou faithful soul, the grace of God conferred upon thee, in the saving laver of Baptism, which is the fountain of regeneration, 
Tit. 3.5, 6.  and renewing of the holy Ghost, which is shed on us richly through Jesus Christ our Saviour; at the first creation of all things, the Spirit of God moved upon the waters, and gave a vital force unto them; so in the water of Baptism, the holy Ghost is also present, and makes it a saving means of our regeneration; and there was in jerusalem, about the sheep market, a pool, into which at a certain time, the Angel of the Lord descended, 
Joh. 5.2. & Vers. 4.  and troubled the water; and he that first descended into it after the troubling of the water, was made whole of what disease soever he had; the water of Baptism is that pool, which healeth us of every disease of sin, when the holy Spirit descends into it, and troubles it with the blood of Christ, 
Matth. 3.16.  who was made a sacrifice for us: at the baptism of Christ, the heavens were opened unto him; so as our baptism the gate of heaven is also opened unto us; at the baptism of Christ, the holy and sacred Trinity was present: so are they likewise at our baptism; for by the word of promise, which is annexed unto the element of water, faith receiveth the grace of the Father adopting, the merit of the Son cleansing, 
Note.  and the efficacy of the holy Ghost regenerating. Pharaoh and his host was drowned in the red Sea, the Israelites passed thorough safe, secure and sound: So in baptism, 
Exo. 14 27, etc.  all the host of vices are drowned, and the faithful safely attain to the inheritance of the kingdom of heaven: in the Church, the spiritual Temple of God, the saving waters of baptism do spring forth, into the profundity wherein our sins are thrown; 
Mich. 7.19.  whosoever come unto it, shall be healed and live: Baptism is the spiritual flood in which all sin of flesh is drowned. The impure crow goes forth like the Devil, but the holy Ghost like the Dove, brings the Olive branch, that is, 
Gen. 8.11.  peace and tranquillity unto our minds. Remember therefore thou faithful soul, the greatness of the grace of God conferred upon thee in Baptism, and render due thankes unto him.  
The more plentiful grace is conferred upon us in Baptism, the more diligent and careful must we be in the custody of the gifts conferred. We are buried with Christ by Baptism into his death; therefore, as Christ was raised up from the dead by the glory of his Father; so we also should walk in newness of life, to the glory of our Redeemer, 
John 5.14.  by whom we are made whole: let us sinne no more, lest a worse thing happen unto us; we have put on the most precious robe of Christ's righteousness, let us not therefore defile it with the stains of sin; 
Ephes. 4.23.  by baptism we are regenerate and renewed in the spirit of our mind; therefore let not the flesh domineer over the spirit; by spiritual regeneration we are made the sons of God, let us therefore live as the sons of such a Father; we are made the Temple of the holy Ghost, let us therefore prepare a thankful seat for such a guest; we are received into God's Covenant, let us therefore beware we do not serve under the Devil, and so fall from the covenant of Grace: for our conversation according to the old man is corrupt, 
Ephes. 4.22.  according to the lusts of errors; therefore beseech God, that he will ●●●per and moderate it in us, by the grace of his holy Spirit, and grant that we swerve not from the right mark, the truth of his righteousness: and the holy majesty of the mysteries of God, that be so miraculous and wonderful, effect in us all these things. O blessed Trinity in Unity, thou that hast conferred such grace upon us in Baptism, give us also the grace to persevere in a godly course according to thy testimonies.   

Of the Lord's Supper and Institution of Christ.  

1 Cor. 11.23▪ 24.  THe Lord Jesus in the night that he was betrayed, took bread, and when he had given thankes, he broke it, and said: Take, eat, this is my body which is broken for you; this do ye in remembrance of me.  
The sum of these words, is the Institution and the use of the Lords Supper, which is a witness of God's promises, 
1 Ch●o 35.4. etc.  a remembrance of Christ's death, and a seal of our adoption; therefore, as the Levites under the Law were bound to prepare their breth●●● before they came to the , so should all men prepare themselves before they presume to come to the supper of the Lord. After he had given thankes, he broke it, and gave unto them, and said, take, eat: for when he had given than ●s to God, than it was sanctified and blessed, and lawful to eat: So, when we have served God, than it is lawful for us to use God's blessings, and not before, then may we eat and drink, as Christ did; for these things were created to serve them which serve God: therefore if thou dost not serve him for them, thou incroachest upon God's blessings, and stealest his creatures, which are no more thine than thou art his; 
This doctrine intendeth not the exclusion of worldlings from tithe to their goods, as usurpers over the creatures. Math. 26.26, 27 Gen. 27, etc.  for the good God created all things for good men, as the devil's possessions are reserved for evil men. It followeth This is my body; here is the fruit of his thanksgiving, before he prayed that the Bread and Wine might be blessed, and they were blessed: As isaack's blessing shown itself upon jacob, whom he blessed, so Christ his blessing appeareth straight upon these mysteries, because his blessing did sanctify the Sacrament, and infuseth virtue into it, and ever since hath he given this blessing its efficacy, and sanctified it unto us, as well as it did to the Apostles; for before it could not be said, this is my body. Now you shall see, by what a mystical resemblance Christ is united unto us: First, 
Rom. 2.17.  as Christ in the supper took Bread to feed us, so in his birth, he took our flesh upon him to save us. Secondly, as Christ when he had taken the bread, blessed it to make it a spiritual food unto us; so Christ when he had taken our flesh, poured forth his most rich and precious graces into it, to make it food of life eternal unto us. This is my body, is a figurative speech, 
Confutation of the Papists.  and must not be construed I terally; then where are the Papists, which say, that after the words of consecration, the Bread and Wine are transubstantiated into the very Body and Blood 〈◊〉 Christ, really and substantially: they may aswell prove that Christ is a door, 
john 10.7, 9 john 15.1.  because he saith, I am the door: or a Vine, because he saith, I am a Vine: for his sayings are like figurative speeches, and must not be construed literally.  
This is my body. 
Math. 26.26. 1 Cor. 11.23, 24  Now may we see whether these words do prove that the Bread is turned into Christ's body. Paul saith, jesus took bread; well then, yet it is bread: when he had taken it, than he blessed it; what did he bless? the bread which he took; well then, yet it is bread when he had blessed it, than he broke it: what did he break the bread which he blessed? well then, yet it is bread: when he had broken it, than he gave it; what did he give the bread which he broke? well then, yet it is bread: when that he gave it, they did eat it: what did they eat the bread which he gave them? well then, yet it is bread: when they did eat it, than he said, This is my body; what did he call his body the bread which he gave, which they did eat? well then, yet it is bread: if it be bread all this while, when he did take it, and blessed it, and broke it, and gave it, and they did eat it; 
Math. 22, 34.  when then is it turned into his body? here they stand like the Saducees, as mute as fishes: now see whether their argument hath either face or force. Again, it is not only we that say, it is bread and wine, 
Math. 26, 27, 28 29. Mark. 14.25.  after consecration; but Christ himself doth call it bread and wine after he had given it, as he did before: and in Mark saith, I will drink no more of the fruit of the Vine. Here Christ saith, that it was the fruit of the Vine which he drank; but his blood is not the fruit of the Vine; therefore he drank wine, and not blood. For if Christ's body were offered in the Sacrament, than were it no Sacrament, but a Sacrifice; which two differeth as much as giving and taking: for in a sacrifice we give, and in a Sacrament we receive: and therefore we say our Sacrament, 
Eph. 3.16.17.  and Christ's Sacrifice; as Christ dwelleth in us, so he is eaten of us, but he dwelleth in us only by faith, therefore he is eaten by faith only. Again, none can be saved without the communion of the body of Christ, but if all should communicate with it corporally, than neither infants; nor the Patriarches, our Fathers, nor any of the Prophets should be saved, because they received not so; 
john 3.36.  for Christ was not then come in the flesh: Saint john saith, He that believeth in the Son shall be saved. The Cup is called the new Testament, because it signifieth the New Testament: so the Bread and Wine are called Christ's body, because they signify Christ's body: no more is the Lamb the Passeover, though Christ called it the Passover; nor Circumcision is not the Covenant, though God called it the Covenant; that Baptism is not the Regeneration, 
He calleth the sign the thing which it signifieth.  though it be called Regeneration: neither is the Cup the New Testament, though Christ called it the New Testament; the Sacrament is the sign which presents the thing signified: when this Sacrament was instituted, and Christ said, This is my body, he had not then a glorified body; therefore it is demanded whether they received a mortal or glorified body, 
Demand of the Papist.  because one of these two bodies they must needs receive: if they say a mortal body, that cannot profit them; for mortal food is but for mortal life: neither now hath Christ a mortal body to communicate to them, because it is changed to an immortal body; therefore they cannot receive his mortal body. And if they say, that they receive his glorified body, they must fly from this text; for at that time Christ had not a glorified body: if they received then the same body which the Apostles received, as they say they do, they cannot receive a glorified body, because than Christ's body was not glorified; therefore they could not communicate with his glorified body. Thus are they hedged in with rocks and the sands on every side of them: they received a body neither mortal nor immortal; it seems it was a fantastical body: if Christ had such a body, let all men judge: here they are at a stand, 
Dan. 4.5.  like one that cannot tell on his tale. Nabuchadnezzar dreamt a dream, and knew not what it meant, and so do they.  
How absurd and heretically do these Papists hold in their opinions? and this surpasseth them all; that Christ must be applied like Physic: as though his blood cannot profit us, unless we drink it, & swallow it like a potion: is this the Papists union with Christ? is this the manner whereby we are made one flesh with Christ, 
john 1.  to eat his flesh, and drink his blood? nay, when he took our flesh unto him, and was made man, than we were united unto him in the flesh, and not by receiving his body: Christ took our flesh and nature, we took not his; but believe that he took ours: now if you would know whether Christ's body be in the Sacrament, it is said unto you, as Christ said unto Thomas, touch, feel, and see: in visible things God hath appointed our eyes to be judges: For as by the Spirit we discern the spiritual objects; so our sense discerneth sensible objects: as Christ taught Thomas to judge of his body, so may we, and so should they, if they were not, as it were hood-winked through error and misbelief: Christ's saying to Thomas was that he would have him believe it to be his body, 
john 20.27.  for my body saith Christ, may be seen and felt; and thus transubstantiation is found a liar.  
It is showed before, that every Sacrament is called by the name of the thing which it doth signify and present. The reason why the signs have the name of the things which they represent and signify, is to strike a deeper reverence in us, 
Note.  to receive this Sacrament of Christ; reverently, sincerely, and holily, as if Christ himself were there present in body & blood. This is the reason why Christ calleth the signs of his body, his body; to cause us to take this Sacrament with fear and reverence: because we are apt to contemn it as the Jews did their Manna. 
Num. 12.6.   
The worthiness of the Sacrament is to be considered three ways: First, by the Majesty of the Author ordaining it ●●condly, by the preciousness of the persons whereof it consisteth. Thirdly, by the excellency of the ends for which it was ordained. The Lord's Supper is a pledge and a symbol of the most near and effectual communion which Christians have with Christ: The cup of blessing which we bless, 
Cor. 10.16, 17.  is it not the communion of the blood of Christ? The bread of Christ which we break, is it not the communion of the body of Christ? 
That is dwelling in our hearts, abiding in us.  that is a most effectual sign: and pledge of our communion with Christ, and hath diverse similes set forth in holy Scriptures: First, of the Vine and Branches: Secondly, of the Head and Body: Thirdly, 
Joh. 15.5.  of the Foundation and the Building: Fourthly, of one Loaf confected of many grains: Fifthly, 
Colos. 1.18.  of the Matrimonial communion betwixt man and wife, and is threefold betwixt Christ and Christians: the first is natural, betwixt our humane nature, and the divine nature of Christ in the person of the Word: the second is mystical, 
Eph. 5.31, 32.  betwixt our person absent from the Lord, and the person of Christ, God and man, into one mystical body: the third is celestial, betwixt our persons present with the Lord, and the person of Christ in his body glorified; these three conjunctions depend each upon other. The mystical communion chief here meant, is wrought betwixt Christ and us; by the Spirit of Christ apprehending us, and by our faith stirred up by the same Spirit, 
Note.  apprehending Christ again: this union he shall best understand in his mind, 
Every one receiveth, but few understand what they receive.  who doth most feel it in his heart; but of all other times this union is best felt, and most confirmed, when we do duly receive the Lord's Supper; for than we shall sensibly feel our hearts knit unto Christ, and the desire of our souls drawn by faith and the holy Ghost, as by the cords of love, nearer and nearer to his holiness. This union betwixt the faithful is so ample, that no distance of place can part it; so strong, that death cannot dissolve it; so durable, that time cannot wear it out; so effectual, that it breeds a fervent love between those that never saw one another's faces: and this conjunction of souls, is termed the communion of Saints, 
1 Cor. 12 12, 13. & 27.  which Christ effecteth by six especial means: First, by governing them all by one and the same holy Spirit: Secondly, the enduing them all with one and the same faith: 
Ephes. 4.4, 5.  Thirdly, by shedding abroad his own love into all and every one of their hearts: 
Rom. 5 5. Tit. 3.5.  Fourthly, by regenerating them all by one and the same baptism: Fifthly, by nourishing them all with one and the same spiritual food: 
1 Cor. 10.17. Colos. 1.18.22 Note. Acts 4.32.  Sixthly, by being one quickening head, of that one body of his Church, which he reconciled to God his Father in the body of his flesh. Hence it is, that the multitude of believers in the primitive Church, were of one heart, and of one soul, in truth, affection and compassion; and this doth teach all Christians, to love one another, seeing they are all members of the same holy and mystical body, 
Ephes. 4.3.  whereof Christ is the head; and therefore they should have all a Christian sympathy and fellow-feeling, to rejoice one in another's joy, to condole one another's grief, to bear one with another's infirmities; 
Ephes. 4.2.  and mutually to relieve one another's wants; to this end he bestoweth upon them all saving graces, necessary to eternal life: as the sense of God's love, the assurance of our election, with Regeneration, 
2 Cor. 3.18.  Justification, and grace to do good works, to feed souls; 
john 15.5.  therefore of the poor and faithful, is the assured hope of life eternal: For, as it is said, this sacrament is a sign and a sure pledge unto as many as shall receive the same according to Christ's institution, 
Joh. 1.16.  that he will, according to his promise, by the virtue of his crucified body and blood, as verily feed our souls to eternal life, as our bodies are by bread and wine nourished to this temporal life; and to this end, Christ in the action of the Sacrament, really giveth his body and blood to every faithful receiver.  

1 Cor. 11.24. & 2.5.  Christ is verily present in the Sacrament, by a double union; whereof the first is spiritual, 'twixt Christ and the worthy receiver: the second is sacramental, 'twixt the body and blood of Christ, and the outward signs in the sacrament; if you look to the things that are united, this union is essential; if to the truth of this union, it is real; if to the manner how it is wrought, it is spiritual, it is not our faith, that makes the body and blood of Christ to be present in the Sacrament, but the spirit of Christ dwelling in him and us; 
Note.  our faith doth but receive and apply unto our souls those heavenly graces which are offered in the Sacrament; the other being the sacramental union, is not a physical or local, 
The Word and the Sacrament are the two briefly wherewith our Mother the Church doth nourish us.  but a spiritual conjunction of the earthly signs which are bread and wine, with the heavenly grace, which is the body and blood of Christ, in the act of receiving; as if by a mutual relation, they were but one and the same thing: hence it is, that in the same instant of time, that the worthy receiver eateth with his mouth the bread and wine of the Lord, he eateth also with the mouth of faith, the very body and blood of Christ; not that Christ is brought down from heaven to the Sacrament, but that the holy Spirit, by the Sacrament, lifts up his mind unto Christ, not by any local mutation, but by a devout affection; so that in the holy contemplation of faith, he is at that present with Christ, and Christ with him; and thus believing and meditating, how Christ his body was crucified, and his precious blood shed for the remission of his sins, and the reconciliation of his soul unto God; his soul is hereby more effectually fed in the assurance of eternal life, than bread and wine can nourish his body to this temporal life.  
There must be therefore of necessity, in the Sacrament both the outward signs, to be visibly seen with the eye of the body, and the body and blood of Christ to be spiritually discerned with the eye of faith. But the form how the holy Ghost makes the body of Christ, being absent from us in place, to be present with us by union: 
Ephes. 5.32.  Saint Paul terms a great mystery, such as indeed our understanding cannot worthily comprehend. The sacramental bread and wine therefore are not bare signifying signs, but such as therewith Christ doth indeed exhibit and give to every worthy receiver, not only his divine virtue and efficacy, but also his very body and blood, as verily as he gave to his Disciples the holy Ghost, by the sign of his sacred breath; 
Joh. 20.22.  or health to the diseased, by the Word of his mouth, 
Mar. 6.56.  or touch of his hand or garment; and the apprehension by faith is more forcible, than the exquisite comprehension of sense or reason. To conclude this point; this holy Sacrament is that blessed bread, which being eaten, 
Luk. 24.30.31.  opened the eyes of the Emmavites, that they knew Christ: 
1 Cor. 12.13.  this is that Lordly cup, by which we are made to drink into one spirit; this is that rock flowing with honey, 
1 Sam. 14.27.  that reviveth the fainting spirits of every true Jonathan, that tastes it with the mouth of faith; 
Judg. 7.13,  this is that barley loaf, which tumbling from above, strikes down the tents of the Midianits of infernal darkness. Eliahs' angelical Cake and water, 
1 King. 1●. 7, 8. Psal. 78.25, 26.  preserved him forty days in Mount Horeb, and Manna, Angel's food, fed the Israelites forty years in the wilderness: 
Exod. 16.15. Joh. 6.32, 35.49.50, 51.58.  but this is that true bread of life, and heavenly Manna, which if we shall duly eat, will nourish our souls to eternal life, and doth bind all Christians, as it were, by an oath of fidelity, to serve the one only true God, 
Deut. 8.19.  and to admit no other propitiatory sacrifice for sins, but that one real sacrifice, which by his death, Christ once offered up for all true believers, 
Hebr. 9  and by which he finished the sacrifices of the Law, and effected eternal redemption and righteousness for all them that faithfully believe in him, and so to remain for ever a public mark of profession, to distinguish Christians from all sects and false Religions; and seeing that in the Mass there is a strange christ adored; not he that was born of the Virgin Mary, but one that is made of a wa●er cake: and that the offering up of this breaden God, is thrust upon the Church as a propitiatory sacrifice, for the quick and the dead: therefore all true Christians that have sufficient information, and have means to escape invincible ignorance, are to account the pretenced sacrifice of the mass, 
Note.  as derogatory to the all-sufficient world saving merits of Christ's death and passion: for by receiving the Sacrament of the Lords Supper, we all swear that all real sacrifices are ended by our Lord's death: and that his body & blood crucified and shed for us, is the perpetual food and nourishment of our soul. The bread of the Lord is given by the Minister; but the bread which is the Lord, is given by Christ himself. Therefore when thou takest the bread at the Minister's hand to eat it, then ronze up thy soul to apprehend Christ by a lively faith; and to apply his merits to heal thy miseries; 
Note.  and as thou eatest the bread, imagine that thou seest Christ hanging upon the Cross, and by his unspeakable torments fully satisfying God's Justice for thy sins, 
john 19  and strive as verily to be partaker of the spiritual grace, as of the Elemental signs, for the truth is not absent from the sign: Neither doth Christ deceive when he saith, this is my body; but he giveth himself truly and indeed to every soul, that spiritually receives him by faith. For as ours is the same supper, which Christ administered to his Disciples; so is the same Christ verily present at his own Supper: not by any papal transubstantiation, but by a Sacramental participation, whereby he doth truly feed the faithful unto eternal life: not by coming down from heaven unto thee, but by lifting thy heart unto Heaven, 
The duty of the redeemer.  where he sitteth at the right hand of God. And when thou seest the wine brought unto thee apart from the bread, then remember that the blood of Christ was as verily separated from his body upon the Cross, for the remission of thy sins; and that this is a seal of the new covenant, which God hath made to forgive the sins of all penitent sinners, that faithfully believe in the merits of his bloodshedding.  

john 6.54.  He that eateth my flesh, and drinketh my blood, saith our Saviour Christ, shall live forever. Exceeding great was the bounty and goodness of our Saviour, in that he did not only assume our flesh, and exalt it to the Throne of celestial glory, 
The saving participation of the body and blood of Christ. Vers. 56.  but also feedeth us with his body and blood, unto eternal life. Oh the saving delicates of the soul! Oh the Heavenly and Angelical food to be desired above all the delicates upon earth! for He that eateth the flesh, and drinketh the blood of Christ, dwelleth in Christ, and Christ in him. This is meat indeed; when we eat it we are changed, not into the nature of our body, but into the nature of it: we are the members of Christ, 
By it we are sanctified.  and are united by his Spirit, and fed with his body and blood. This is the bread which came down from Heaven, and giveth life unto the world; he that eateth thereof shall never hunger: this is the bread of grace: 
Psal. 34.10. john 6.58.  this is the bread of Life, whosoever shall eat thereof shall live for ever: neither is it only heavenly, but thou that eatest thereof art heavenly: that is, they that eat it savingly in the Spirit, shall become heavenly. This is the true Fountain of life, be that shall drink of this water, 
john 4.14.  shall never thirst; but it shall become in him a fountain of water springing up unto eternal life. 
Esay 55.1, 2, 3  All ye tha● thirst, come unto these waters: and ye that have no silver make haste, come, buy without money: let them that thirst come, and come thou soul th●t ●rt vexed with the raging heat of sin; and if thou wantest the silver of thy merits, make haste the rather: if thou hast no merits of thine own, make haste the more ardently to the merits of Christ, 
Vers. 1.  Make haste therefore and buy without money or money-worth; here is Christ the habitation of the soul, from which let not thy sins deter thee, and into which let not thy merits enter; for what can be our merits? our labours do not ●●tiate; neither is the grace of God bought with the silver of our merits. Therefore, hear O ye devout souls, and eat that which is good, and thou shalt be delighted with fatness. 
John 6.63.  These words are spirit and truth, and the word of eternal life, the cup of benediction, 
1 Cor. 10.16.  is the communion of the blood of Christ; 
1 Cor. 6.17.  and the bread which we break is the participation of the Lords body: we cleave unto the Lord; therefore we are one Spirit with him. For we are united unto him, not only by the communion of nature, but also by the participation of his body and blood: 
John 6. ●  let us not therefore with the Jews say, How can this man give us his flesh to eat? let us not pry into his power, but let us admire his benevolence; let us not examine his Majesty, but reverence his goodness: the manner of his presence I know not, but his presence I believe; and am certainly persuaded, that it is inward, and near unto us: for we are members of his body, 
Eph. 5.30. John 6.56.  flesh of his flesh, and bone of his bones: he dwelleth in us, and we in him. My soul desireth to dive by cogitation into the secrets of this most profound abyss, but cannot find, with what words to set forth and declare that infinite goodness; and therefore am altogether amazed at the sight of the greatness of the grace of the Lord, and the glory of his Majesty.  
In this Supper of the Lord, there is set before us, a mystery to be trembled at, and by all means to be adored of us; there is the treasury and treasure of divine grace. 
Gen. 2. ●.  We know in Paradise there was a tree of Life planted by God, whose fruit might have conserved our first parents and their posterity, by the fertility, and felicity thereof. There was also placed in Paradise, a Tree of knowledge of good and evil, but even that which was appointed by God, for their life and salvation, and for to exercise their obedience, became unto them an occasion of death and condemnation, 
Ezech. 47.12.  while they obeyed their own desires, and the devil's allurements. Here is also prepared a Tree of Life, whose wood is sweet, whose leaves are for medicine, and whose fruit for meat; 
Revel. 22.1, 2.  the sweetness thereof doth take away the bitterness of all evil, yea of death itself. Unto the Israelites was given Manna, that they might be fed with heavenly food, here is that ●r●e manna of our souls, which came down from Heaven to give life unto the world: 
john 6.51.  this is the heavenly bread, and Angelical meat, of which whosoever eateth, shall never hunger: 
Col. 2.3, 5.  here is the true Ark of the Covenant, that is, the most sacred body of Christ, wherein the treasures of all science, knowledge, and wisdom, are laid up in store for all penitent souls, that faithfully believe in his merits: here is the true Mercy-seat in the blood of Christ, 
Rom. 3.25.  which makes us happy and beloved in the most dear and beloved Christ; 
Gen. 28.15, 17, 12.  here is the gate of heaven indeed, here is the Angel sladder. Can heaven be greater than God? can heaven be more united unto God, than the flesh of humane nature, which he hath assumed unto himself? Heaven indeed is the throne of God, but in the humane nature assumed by Christ resteth the holy Spirit. 
Esay 11.2.  God is in heaven, but in Christ dwelleth the fullness of divinity. 
Col. 2.9.  Certainly this is a great and infallible pledge of our salvation by assuming our humane nature into the fellowship of the most holy, and blessed Trinity, in which all heavenly good is laid up in store for us: how can he forget those unto whom he hath given the pledge of his own body? We are dear unto Christ, how then can Satan be able to overcome us? because Christ bought us at so dear a price: we are dear unto Christ because he feeds us with his most dear and precious body and blood: we are dear unto Christ, because we are flesh of his flesh, 
Ephes. 5.2, 3.  and members of his body; this is the only sovereign and precious Balmesome of all spiritual diseases; this is the only sovereign medicine of immortality: for what sin so great, that God's sacred flesh cannot expiate? What sin so great, that the quickening flesh of Christ cannot heal? What sin so mortal, that is not taken away by the death of the Son of God? What fiery darts of the devil, can be so mortiferous, that they cannot be quenched in the fountain of divine grace? What so great a stain of the conscience, that his blood cannot purge? Here is not felt the fire of God's fury, but the heat of his love; here is the Son of righteousness, 
Malac. 4.2.  the present light of our souls; our first Parents were brought into Paradise, that most sweet and fragrant garden, 
Gen. 2.8.  the type of eternal beatitude: behold, the penitent conscience is here cleansed by the blood of the Son of God, and by the body of Christ are nourished, the members of Christ the head; the faithful soul is fed with divine and heavenly dainties, the sacred flesh of God, which the Angels adore in the unity of person, which the Archangel's reverence; 
Psalm. 18.  at which the powers do tremble, and which the virtuous admire, is the spiritual food of our souls. Let the heavens rejoice, 
Psal. 96.11.  let the earth be glad, but much more the faithful soul, upon whom such, and so great benefits are bestowed.  
Our most bountiful God, 
Matth. 22.4.  hath prepared a great feast, hearts that be hungry must be brought unto it, he that tasteth not thereof, feeleth not the sweetness of this heavenly feast; to believe in Christ is this heavenly feast: but no man believeth, 
Note.  unless he confess his sins with contrition, and repent him of the same. Contrition is the spiritual hunger of the soul, and faith is the spiritual feeding. God gave Manna, 
Exod. 16.4.  the bread of Angels, to the Israelites in the wilderness. In this feast of the new testament, God giveth us the heavenly Manna, that is, his grace and forgiveness of sins, yea, his Son, Christ Jesus. The Lord of the Angels is that spiritual bread which came down from heaven, to give light and life unto the world. The desire is the food of the soul, and the soul comes not to this mystical feast, unless it desires to come thereto; 
Matth 25.8. Verse 10.  and it cannot desire the heavenly sweetness, if it be full of this world's comforts; at the coming of the Bridegroom, the Virgins that had no oil in their lamps, staying too long, were shut out; so they whose hearts in this world are not filled with the oil of the holy Spirit, shall not be admitted by Christ, to the participation of the joy of this holy feast, but shall have the gate of indulgence, the gate of mercy, the gate of consolation, the gate of hope, 
Rom. 5.20.  the gate of grace, and the gate of good works shut against them. Our Saviour Christ hath yet another kind of calling, and happy is he that hears and obey it. Christ often knocks at the gates of our heart by holy desires, 
Note.  devout sighs, and pious cogitations; and happy is he that openeth unto him: as soon therefore, as thou feelest in thy heart any holy desire of the heavenly grace, assure thyself that Christ knocks at thy heart; make haste, let him in lest he pass by, and presently shut the gate of his mercy against thee: as soon as thou feelest in thy heart any spark of holy motions or godly meditations, persuade thyself, that it is kindled by the heat of divine grace and love, that is, of the holy Spirit; cherish and nourish it, 
1 Thes. 5.19.  that it may grow to be a fire of love in thee; and take heed that thou quench not the Spirit, 
1 Cor. 3.17.  and hinder the work of the Lord; our heart is the Temple of the Lord; he that destroyeth the Temple of the Lord, shall feel his severe judgement, and he destroyeth it, whosoever refuseth to give place to the holy Spirit, inwardly calling him by the Word. In the old Testament the Prophets could hear the Lord speaking inwardly in them; and so all the true godly do feel those inward motions of the holy Spirit drawing them unto goodness; 
Ephes. 4.3.  therefore all men must endeavour to keep the unity of the Spirit in the bond of peace.   

A preparation to the receiving of the holy Communion of the Body and Blood of jesus Christ.  
THere is a hearing, and a preparation before hearing; there is a praying, and there is a preparation before praying; and there is a receiving, and there is a preparation before receiving, which if it be wanting, the receiver receiveth uncomfortably, the prayer prayeth vainly, and the hearer heareth unfruitfully; like those which do eat before hunger, or drink before thirst; this preparative before hearing, praying, and receiving, for the health of our souls, doth signify the rules of physic; for preparatives are ministered always before physic: 
Note.  and as the preparative which goes before maketh way to the physic, or else it would do no good, but hurt; so, unless examination go before the Sacrament, 
1 Cor. 11.27, 29.  we seal up the threatenings which are pronounced against us, in stead of the promises which are made unto us; for the Sacrament is a seal, and sealeth good or evil, as every other seal doth; therefore all men ought carefully to examine themselves; but they that are suspected of a crime, do not examine themselves, but are examined of others, lest they should be partial in their own cause; but a faithful Christian should examine himself of his crime, 
Verse 31.32. Note.  and be his own judge, his own accuser; and his own condemner, for no man knows the spirit of man, but the spirit which is in man, which will condemn him, if he be guilty, and tell him all that he hath done, and with what mind he did it, and what punishment he deserveth for the same; this is the close sessions, or private arraignment, when Conscience sits in her chair to examine, accuse, judge and condemn herself, 
Eccles. 18.19.  because she will escape the just condemnation of God.  
Thus have holy men kept their sessions at home, and made their hearts the foreman of the Jury, and examine themselves, 
Note.  as we examine others. The fear of the Lord stood at the door of their souls, to examine every thought before it went in; and at the door of their lips, to examine every word before it went out; so shouldest thou sit in judgement of thyself, and call thy thoughts, words and actions, to give in evidence against thee, whether thou be a Christian or an Infidel, a son, or a bastard, a servant, or a rebel, a sincere believer, or an hypocrite; if upon examination thou find not faith, nor fear, nor love, nor zeal in thyself, let no man make thee believe thou art holy, that thou art godly, 
Note.  that thou art sanctified, that thou art a Christian, that thou art a believer, because thou art worse than thou seemest to thyself to be; therefore, if my heart tell me that I love God, whom shall I believe before myself? 
1 Cor. 2.11.  No man can search the heart of another man; so Paul saith, No man knoweth the spirit of any man, but the spirit which is in man, that is, no man feeleth the heart of man so well as himself; and yet himself, though he hath lived with it, ever since he was borne, doth not rightly know his own heart, unless he examine it narrowly, no more than he knoweth his own bones or his veins, sinews, arteries, or his muskles; how they are in his body, and where they lie, or what they do; this may seem strange, yet it is true: for Christ saith to his Disciples, 
Luke 9.55.  You know not of what Spirit ye are, that is, you think better of yourselves than you are, and know not what the clock striketh within you; for there is a zeal without knowledge, and a knowledge without zeal: there is faith without obedience, and there is obedience without faith: there is love without fear, and there is fear without love, and both are hypocrites. 
Judg. 16.18.  Therefore as Delilah searched where the strength of Samson lay, so let every one search, where their own weakness lieth, and strengthen themselves by faith; and always be filling the empty gap, by endeavouring to supply the want of their own defects.  
Holy and godly men are distinguished in their ends: for the children of God, propose the glory of God, and level all their thoughts, speeches and actions, as if they were messengers sent to carry him presents of honour. Thus did David, when he said, 
Psal. 103.  All that is within me praise the Lord: but the children of this world, without fear or reverence, extol themselves and their own worthiness, and set up their own glory for their mark: like Nabuchadnezzar, which said, 
Dan 4.30.  For the honour of my majesty. Therefore they speak, and look, and walk, as if they did say to their tongue, eyes, and feet, and apparel as Saul said to Samuel, Honour me before this people. 
1 Sam. 15.30.   
The ungodly when they have received the Sacrament into their bellies, think all is well, and have done all that they went for: as Micah, when he had received a Levite into his house, 
Judg. 17.30.  thought that God loved him for the Levites sake: but as the Levite did not profit him, because he received nothing but the Levite; so the Bread and Wine doth not profit them, because they receive nothing but Bread and Wine, for want of faith. Marvel not then, if you have not felt that comfort after receiving of the Sacrament, which you looked for, because you did not receive it as you ought: for it yields comfort to none, but to them which prepare their hearts, and examine themselves before, and apprehend Christ by a lively faith, & apply his merits to heal their miseries; 
john 13.30. Some receive the outward sign without the spiritual grace, as did judas: some receive the spiritual grace without the outward sign, as the Saint thief on the cross; and all the faithful who dying desire it, but cannot receive it through some external impediments. But the worthy receivers to their comfort receive both: the bread of the Lord, and the bread which is the Lord. But some receive the bread of the Lord, but not the bread which is the Lord.  for it is not the mouth but the heart which receiveth comfort: now there is many which bring a mouth to receive, but not a heart to believe; these go away from the Sacrament to despite Christ, as judas went from the Lords Supper to betray him: but the faithful believer goes away like one which hath received a cheerful countenance from his Redeemer; and his thoughts are joy and gladness, as one which hath received the hope of salvation. As he that hath eaten sweet meat, hath a sweet breath; so they which have eaten Christ, with the mouth of faith, all their sayings and doings are sweet; like a perfume to men, and incense to God: their peace of conscience, and joy of heart, and desire to do good, will tell them, nay resolve them, whether they have received the bare signs, or the thing signified: for every one which receiveth this Sacrament of the Lord, shall either feel himself better after receiving it, like the Apostles; or find themselves the worse after it, like judas: to conclude, examine yourselves, before you presume to come to receive the Sacrament of the Lords Supper.  
Adam the first man, was forbidden to eat of the fruit of one tree which was foreshowed to be mortal; and he did hasten to eat thereof: we the children of the second Adam, are commanded to eat of the lively and saving fruit, the body and blood of Christ to our Salvation; yet how slack are we to partake thereof, and to prepare ourselves thereunto? The first step therefore of true preparation, is to search the Scriptures, which teacheth the mystery of this Communion, and the institution of the same: and also the signification of the outward signs which are bread and wine; and the things signified, the body and blood of Christ, shed for all true believers: 
1 Cor. 11.25.  the end the receiving thereof is to retain the remembrance of the death and passion of Christ, which he suffered for our sins: by the true receiving of this Sacrament, we are united unto the love of God, in and by the death of Christ, and are made heirs by adoption of eternal salvation, in, 
Note.  by, and with Christ. The true receiving of this blessed Sacrament, must be in sincerity, with a penitent heart, and faith unfeigned: but sinners, who come thereunto unworthily, eat and drink their own damnation. Therefore we must before we come thereunto, 
1 Cor. 11.27.  cleanse our souls from all sin, which cannot be done without diving into our own souls, with an impartial search to find our own corruption, and truly repent us of our sins: 
Vers. 28.  it is not fit to come to this holy banquet abruptly, as men do to their ordinary feasts, where they ceremoniously and pharisaically will wash their hands before they eat; but to this most holy Supper we must not presume to come without inward washing of our souls from sin: for if unwashed hands profane the meat for the belly, how much more unwashed hearts, the sacred Sacrament, the food of the soul? Let us therefore by inward examination, 
Ecclus. 18.19.  impartial accusation, and absolute condemnation of ourselves for sin, make ourselves fit to come to this holy Table. This caveat is no inhibition, but a terrifying of the soul, not to presume to come to this holy Table without purification, and sanctification, 
Note. Math. 7.6.  and not with polluted hands and hands full of bribery, and extortion; or to take it with lips defiled with blasphemy, cursing, and lying; or to put it into a stomach gorged with drunkenness, gluttony, and with a heart fraught with envy, 
1 Cor. 5.7, 8.  making no difference of the Lords body. We must therefore lay aside all our old sins, and put on the new man, a righteous, a holy, 
Note.  and Christian conversation and disposition; we must be holy and heavenly minded towards God; we must be friendly and loving to our neighbours; slow in taking advantages, renewing or revenging of wrongs? we must be humble and lowly in our own eyes, meek and sober in all our actions; and because herein are exhibited and offered things of such wonderful value and price to the worthy receivers, we must be cleansed of our spiritual leprosy, before we presume to communicate in the company of Saints. We must therefore assure ourselves that we are in the number of those, to whom these holy things do appertain; for whosoever is profane in his person, and an unsanctified creature, let him forbear to come to this holy banquet, till he have first used the means of better assurance by repentance for his sins, and amendment of his corrupt and sinful life, let him often call upon God by zealous and faithful prayers, for the remission of his omissions and transgressions, let him earnestly crave the assistance of his holy spirit to assist him in the mortifying and beating down of sin, and that his heart and conscience may be sanctified and made fit for so holy an exercise. When he is thus cleansed, let him show himself to the Priest his Pastor, and let him take knowledge by his outward confession of his inward contrition. And then in all reverence and in the fear of God let him come to this holy Table; let him eat the body and drink the blood of that Lamb that taketh away the sins of all penitent sinners, and will present him pure unto the Lord: for the Lord's eye is pure and can abide no wickedness; the Sacrament is holy, touch it not rashly: if thou have not the wedding garment of sincerity, come not thereto, 
Math. 22.11, 12 13.  for the Lord will find thee out, and thrust thee forth out of his presence, among the unbelievers, whose portion shall be with the devil and his angels, Let us therefore search and examine our ways, let us lift up our hands with our hearts unto God, and feed on this holy mystery, 
1 Cor. 11.25, 26  the life of our souls, in remembrance that Christ died for us, until his second coming. Bless me, O Lord, so that my sins may wholly be remitted by thy blood, my conscience sanctified by thy Word, my mind enlightened by thy Truth, my heart guided by thy Spirit, and my will in all things subdued to thy blessed Will and pleasure. Bless me with all graces which I want, and increase in me those good gifts, which thou hast already bestowed upon me.   

Of the Ordinance of Christ, concerning the translation of the Sabbath.  
THe Primitive Church had fare greater reason to celebrate Sunday in memory of Christ's resurrection, then to keep the Sabbath; because that by his resurrection from the dead, 
Isay 65.17. & 66.12.13.  there is wrought a new spiritual creation of the world, without which, all the sons of Adam had been turned to everlasting perdition and destruction, and so all the works of the first creation, had ministered no consolation unto us. In respect of this new spiritual creation, 
2 Cor. 5.17, 18. Rev. 21.1. Gal. 6.15. 1 Pet. 2.10. Ephes. 4.24. Colos. 3.10. Matth. 26.28. 2 Pet. 3.13. Isay. 66.12.13. Chro, 4.9, etc.  the Scripture saith, that old things are passed away, and all things are become new: new creatures, new people, new men, new knowledge, new Testament, new Commandments, new Heaven, new Earth; and therefore there is in stead of the old, a new holy day to honour and praise our Redeemer, and to meditate upon the works of our redemption, and to show the new change foe the old Testament, because that on this day, Christ rested from all the sufferings of his passion, and finished the glorious work of our redemption. If the finishing of the work of the first creation, whereby God mightily manifested himself unto his creatures deserved a Sabbath for to solemnize the memorial of so great a work, 
Esay 58.13.  to the honour of the worker, and therefore God calls it mine holy day; much more doth the new creation of the world, effected by the resurrection of Christ, whereby he mightily declared himself to be the Son of God, 
Rom. 1.3, 4.  deserve an holy festival for the perpetual commemoration thereof to the honour of Christ; and therefore most worthily called the Lords day: 
Apoc. 1.10  for as the deliverance out of the captivity of Babylon, being greater, took away the name from the deliverance out of the bondage of Egypt; 
Jer. 23.7, 8. & 16.13.  so the day whereon Christ finished the redemption of the world, did more justly deserve to be kept holy than that day wherein God ceased from creating the world: 
Gen. 2.2.  as therefore in the creation, the first day wherein it was finished was consecrated for a Sabbath; 
Leu. 23.32. Neh. 13.19.  so in process of time, after our redemption, the first day wherein it was perfected, was dedicated to a holy rest. The Jews kept their Sabbath on the last day of the week, beginning it with the night, when God rested from finishing the work of his creation, but Christians honour the Lord better, on the first day of the week, when the Lord arose. They kept their Sabbath in remembrance of the world's creation, but Christians celebrate it in memorial of the world's redemption; 
Matth. 28, 1. Acts 20.7 & 2.46.  yea, the Lords day being the first day of the creation, and redemption puts us in mind both of the making of the old world, and redeeming of the new world.  
Many godly Writers do record many memorable things, which were done upon the first day of the week, as so many types that the chief worship of God should under the new Testament be celebrated upon this day: 
Exod. 31.  as that on this day the cloud of God's Majesty first sat upon his people; Aaron and his children first executed their Priesthood; God first solemnly blessed his people, the princes of his people first offered publicly unto God the first day, wherein fire descended from heaven: the first of the world, of the year, of the month, of the week, all shadowing, that it should be the first and chief holy day of the new Testament; 
Gen. 17.12.  and circumcision being commanded on the eighth day, which was foreseen by the holy Fathers and Prophets, to be a type of the Lords day, 
Esay 58.13.  that the Sabbath should cease, and give place to the eight or first day of the week. If this mystery were so clearly seen by the Fathers and Prophets, under the shadows of the old Testament; 
2 Cor. 4.4.  surely the God of this world hath deeply blinded their minds, who cannot see the truth thereof under the clear shining light of the Gospel. This change of the Sabbath under the new Testament, was nothing but a fulfilling of that which was solemnly prefigured, and foreprophesied under the old; 
1 Cor. 14.36, 37  therefore all true Christians, according to the Lords mind and Commandment, and the direction of the holy Ghost, should keep the holy day upon that Lord's day or Sunday, 
Apoc 1.9.10.11.  agreeable to the practice of the ancient Church, and worthily solemnize it on the first day of the week, in memorial of the world's redemption, to the honour and praise of the Lord Jesus, who rose from death to life upon that day. This should stir up all Christians to a thankful remembrance of their redemption by Christ his resurrection from the dead. 
Hebr. 2.5. & 2.11. & 5.9.  And note that with the day, the blessing of the day is likewise translated to the Lords day, because all the sanctification belonging to this new world is in Christ, and from and by him conveyed to Christians; and because there cannot come a greater motive or cause then the new creation of the world, therefore the worship of God is fitler solemnised on this day then on any other.  
The holy Sunday is the Lords market day for the weeks provision, 
Esa. 55.1, 2, 3.  wherein he will have us to come unto him, and buy of him without gold or silver, the bread of Angels, and water of life, the wine of the Sacraments, and the milk of the Word, to feed our souls, tried gold to enrich our faith; 
Apoc. 3.18. Gen. 2.2, 3. Exo. 20.10, 11.  precious eye salve to heal our spiritual blindness; and the white raiment of Christ's righteousness, to cover our filthy nakedness.   

Of Christ's Ascension.  
MEditate upon thy Saviour's ascension, by a holy contemplation, 
Joh. 20.29.  thou faithful soul; for Christ withdrew his visible presence from the faithful, to exercise their faith, by holy contemplation; and blessed are they that see not, 
Mat. 6.21. Act. 8.21. Colos. 3.2.  and yet believe: where our treasure is, there let our heart be also; Christ our treasure is in heaven, let our hearts therefore be set upon those things that are heavenly, and meditate upon those things that be above; let us put our confidence in the pledge of the holy Spirit which the Lord left unto us at his departure; let us put our confidence in the body and blood of Christ, which we receive in the mystery of the holy Sacrament; and let us believe that our bodies which are filled with this incorruptible food, shall at length be raised up again, and that which we now believe in faith, we shall then see with our eyes; and our hope we have now in Christ, shall then be real fruition to our souls; the Lord is present unto us here but in part; 
Colos. 3.4.  but in the mansion of his heavenly kingdom, 
Act. 1.9.10.11, 12.  we shall behold him in his glory, and know him as he is, which is our life: our Saviour ascended up from the Mount of Olives, the Olive is the sign of peace and joy; therefore not without great cause he ascended up from Mount Olivet, because by his passion and holy sufferings, he hath purchased peace and tranquillity, for amazed and terrified consciences; not without cause did he ascend up from the Mount Olivet, for the court of heaven exceedingly rejoice to receive him: the Mount doth not only put us in mind, but doth also call and invite us to heavenly things; and seeing we cannot follow him with the feet of our body, let us follow him with the feet of our holy desires; The disciples stood lifting up their eyes, 
Vers. 11.  and looking towards Heaven, so let all the true Disciples of Christ, lift up the eyes of their heart to behold, and desire heavenly things. Sweet Jesus, what a blessed and glorious alteration followed thy passion! Oh happy and sudden change! how didst thou suffer on Mount Calvary, for our sins? and how do I now behold thee in the Mount of Olives! there thou wast alone, here thou art accompanied with many thousands of Angels: there thou didst ascend up to the Cross in disgrace, 
Luke 24.52.  here thou didst ascend up into Heaven in a cloud and in glory: there wast thou crucified between thiefs, here thou dost rejoice amongst the company of Angels and Saints: there thou wast nailed to the Cross as a condemned man; here thou art at liberty and dost deliver those that were condemned; 
Eph. 5.23. & 30  there suffering and dying, here rejoicing and triumphing: Christ is our head, and the Saviour of the body, we are his members. Rejoice therefore, and be glad, thou faithful soul, for though our sins do hinder us, yet the communion of nature doth not repel us; where the head is, there shall the members be also; our head is in heaven, therefore the members have just and great cause to hope for entrance there, not only so, but they are assured already that they have possession there. Christ descended from Heaven to redeem us: and again, he ascended up into heaven to glorify us: unto us was he borne, 
Note.  for us did he suffer, and for us did he ascend; our charity is confirmed by Christ's passion; our faith by Christ's resurrection, and our hope by Christ ascension. Let us strive to follow Christ our Bridegroom, not only with our ardent desire, but also with our good works; 
Acts 21.27. Acts 1.10.  for nothing that is defiled, shall enter into this heavenly City. The Angels that came from heavenly jerusalem appeared in white robes; by purity and innocency is figured, that no pride can ascend with the Doctor of humility; nor no malice with the Author of goodness; with the lover of peace there ascends no discord; and with the son of the Virgin, there ascends no uncleanness; after the parent of virtue, there ascend no vices; and after the just person, there ascends no sins. Therefore he that desires to see God face to face; let him so live here in this world as in his sight; and he that hope for celestial things, let him contemn terrestrial things. Our Saviour Christ promised unto his Apostles, that after his departure, he will send unto them from his father a comforter, 
John 14.26. & 15.26. Luke 24.47. Verse 47. John 24.17.  the holy Ghost the Spirit of truth to testify of him, and to teach them all things: and to endue them with power, to preach repentance, and remission of sins in his name among all Nations, saying, Peace I leave with you, my peace I give unto you. Therefore let not our hearts be troubled, neither let us fear, but that our Saviour which redeemed us will also through his merits and mediation glorify us in Heaven, O sweet Jesus draw our hearts unto thee, whether thou art gone before, and that in the mean time we may imitate thy goodness mercy, truth, and patience, and follow thee in the same. Amen.   

Of the holy Ghost.  
OUr Lord Jesus ascending up into the Heavens, and entering into his glory, 
Acts 2.4. Vers. 1. Exod. 10.11.  sent the holy Ghost upon the Apostles on the day of Penticost: as in the old Testament, when God proclaimed the Law in Mount Sinai, he came down unto Moses. So when the Gospel was by the Apostles to be propagated throughout the world, the Holy Ghost came down upon them, there was thundering and lightning, and the loud sound of the trumpet, so that all the people were afraid; 
Vers. 16.  because the Law doth thunder terrible things against our disobedience, and makes us subject to God's indignation. But here is the sound of a gentle wind, where the Lord from heaven doth power out his Spirit upon all flesh; 
Acts 2.2.17.  for the preaching of the Gospel doth lift up the souls that are cast down with despair by reason of their sins: there was fear and trembling of the people because the Law bringeth wrath; 
Rom. 4.15.  but here the whole multitude do flock together to hear the wonderful things of God: for by the Gospel we have access unto God; their God descended in fire, but it was in the fire of his wrath, therefore was the mountain moved, and did smoke: but here the holy Ghost descended in the fire of his love, so that the house is not shaken by the wrath of God; but rather replenished, 
Exod. 19.18. Acts 2.3.  with the glory of the holy Ghost. What wonder is it that the holy Ghost be sent from the Court of Heaven to sanctify us, seeing the Son of God was sent from Heaven to redeem us. But the holy Ghost came upon the Apostles, when they were assembled together in prayer with one mind; for he is the Spirit of prayer, which moveth us to pray, and is obtained by prayer. Wherefore, 
John 20.19, 22. Zach 12.10.  because he is that bond by which our hearts are knit and united unto God, as he doth unite the Father with the Son, and the Son with the Father; for he is the mutual love of the Father and the Son. This our spiritual conjunction with God, is wrought by faith in Christ, but faith is the gift of the Spirit; and is obtained by prayer, but true prayer is made in the Spirit. In the Temple of Solomon, when Incense was offered unto God, 
1 King 8.10, 11.  the Temple was filled with the glory of the Lord; so if thou offerest unto God the sweet odours of prayers: the holy Ghost shall fill the temple of thy heart with glory. Let us here admire the grace and mercy of God: 
Psal. 50.15. Rom. 8.34, 35. Gal. 4 6.  the Father promiseth to hear our prayers; the Son intercedeth for us; and the holy Ghost prayeth within us; the Angels of Heaven carry our prayers unto God, and the Court of Heaven is open to receive them. God of his mercy doth give unto us the effect of prayer, because he giveth unto us the Spirit of grace and prayer; and doth always hear our prayers, if not according to our desire, yet according to that which is most profitable for us. The holy Ghost came when they were all met together with one accord in one place; 
Acts 2.1.  for he is the Spirit of love and concord, 
Note.  that joineth us unto Christ by faith; and unto God by love; and to our neighbour by charity; because he is the Author of all goodness, and the fountain of all grace and mercy. Now the Spirit of God effects in man such motions as himself is; for as the soul giveth unto the body life, sense and motion, so the holy spirit maketh man spiritual; seasons his mind with divine saltness, 
Note.  and directs all his members to the performance of all good duties towards God, and towards his neighbours, and proceedeth from all eternity: he came in the type of breath, and affordeth unto the afflicted conscience, quickening consolation, because we live according to the flesh by the reciprocal breathing out and sucking in of the aerial spirit, he came under the type of spirit and breath, because he giveth us to live according to the better part: The wind bloweth where it lusteth, 
john 3.8.  and thou hearest the sound thereof, but thou knowest not whence it cometh, nor whither it goeth. So is every one that is borne of the Spirit: it was meet that he should come in the type of breath, because he proceedeth from both the Father and the Son, by one incomprehensible breathing from eternity; it was a powerful breath, because the grace of the holy Ghost comes with power, and moveth the godly in whom he dwelleth to all that is good, and so effectually moveth, and strengtheneth them, that they neither regard the threats of tyrants, nor fear the treacheries of the Devil, nor the hatred of the world; 
Psal. 19.3.4.  he conferreth upon the Apostles the gift of tongues, because their sound was to go into all lands; and so the confusion of tongues which was the punishment of pride and rashness in the building of the tower of Babel was taken away, and the dispersed nations, 
Gen. 11, 7, 8, 9  by the gift of the holy Ghost, through the diversity of tongues, were gathered together into the unity of faith. Again, it was meet that he should come in the figure of tongues, because holy men of God did speak as they were inspired by him: For he spoke by the Prophets and Apostles, and putteth the Words of God into the mouths of the Ministers of the Church; therefore the Prophets in the old time, came not by the will of man, 
2 Pet. 1.21.  but were moved by the holy Ghost; for these great gifts, blessed and praised be the holy Ghost, together with the Father and the Son, now and for ever.   

Of the Love of God.  
THis love of God is commanded by God, to the Israelites, by the mouth of Moses, being then the select and peculiar people of God, saying, 
Deut. 6.5.  Thou shalt love the Lord thy God, with all thy heart, and with all thy soul, and with all thy might: and Christ himself in the Gospel doth allege this Precept to the Doctor of the Law, which tempted him, saying, Master, which is the greatest Commandment in the Law? He answering, 
Matth. 22.36, 37, 38, 39  said unto him, Thou shalt love the Lord thy God, with all thy heart, with all thy soul, and with all thy mind, and thy neighbour as thyself: this doth teach all Christians, that without the knowledge of this love of God, they can never attain to the saving knowledge of God; and without the love of God, all knowledge is unprofitable: For love is the life of Nature, and the joy of Reason; in the Spirit of grace, where Virtue draweth affection, the concord of sense makes an union unseparable in the divine apprehension of the joy of election; it is a ravishment of the soul, in the delight of the spirit, which being carried above itself into inexplicable comfort, feels that heavenly sickness, that is better than the world's health. When the godliest of men in the swooning delight of his sacred inspiration, could thus utter the sweetness of his passion; my soul is sick of love; for love is a healthful sickness of the soul, it is a pleasing passion in the heart, a contentive labour in the mind, and a peaceable trouble in the senses.  
Wherefore love exceedeth all the knowledge of all other mysteries, and cannot be but in the godly. The reason why our love of God is not perfect in this life, because the measure of our love is according to the measure of our knowledge; 
1 Cor. 13.12, 13.  now in this life we know God but in part, as in a glass, but then shall we know him face to face, and then shall we be perfectly blessed; and because we shall then perfectly know him, therefore we shall then perfectly love him; but no man can hope to have the perfect love of God in the world to come, 
Note.  which beginneth not first to love God in this world. The kingdom of God must begin in the heart of man in this life, or else it cannot be consummated in the life to come; without the love of God in this life, there is no desire of eternal life. How then can that man be partaker of the chiefest good, which seeketh it not, which desireth it not, which loveth it not? such as thy love is, such art thou, because thy love transformeth thee into itself; for love is the chiefest couple, because the lover and the thing beloved, becometh one. What hath conjoined the most just God and wretched sinners, being infinitely distant in worth, 
Note.  one from the other, but the infinite love of God? And because the infinite justice of God might not be weakened, the infinite price and love of Christ interceded betwixt sinful man, and the infinite justice of God. Again, what hath joined together God the Creator, and the faithful soul created, things infinitely distant, but love? In the life which is eternal, we shall be joined to God in the chiefest degree, because we shall then love him in the chiefest degree: love uniteth and transformeth, therefore he that loveth carnal things shall be carnal; if thou lovest the world, thou shalt become worldly, 
1 Cor. 48.49, 50, etc.  but flesh and blood cannot inherit the kingdom of God, neither doth corruption inherit incorruption, but if thou lovest God and celestial things, thou shalt become celestial. 
Note.  The love of God is the Chariot of Elias ascending up into heaven; the love of God is the joy of the mind, the Paradise of the soul; it excludeth the world; it overcometh the Devil; it shutteth hell; it openeth heaven unto us, and pleadeth mercy, in the justice of the Almighty; the love of God is that seal, with which God sealeth his servants the elect. 
Rev. 7.3, 4. Ephes. 4.30.  At the last judgement, God will acknowledge none to be his, but those that are sealed with this seal: For faith itself, the only instrument of our Justification and Salvation, is not true faith, unless it do demonstrate itself by true love; for there is no true faith, unless there be a firm confidence; and there is no firm confidence, without the love of God, and that benefit received, is not acknowledged for which we do not give thankes; and we do not give thankes to him which we do not love. If therefore thy faith be true, it will acknowledge the benefit of our redemption wrought by Christ Jesus; it will acknowledge and give thanks; 
Note.  it will give thanks, and love that gracious God, who hath bestowed all these saving benefits upon us; the love of God is the life and rest of the soul: when the soul by death departs from the body, than the life of the body departeth; but when God departeth out of the soul, by reason of sins, than the life of the soul departeth. Again, God dwells in our hearts by faith, 
Ephes. 5.17. Rom. 5.5.  God dwells in the soul by love, because the love of God is infused into the hearts of the elect, by the inspiration of the holy Spirit; there is no tranquillity of the soul, without the love of God: the world, the flesh and the devil do much disquiet it, but God is the true rest of the soul, 
Ephes' 3.19.  and the fullness of the knowledge of Christ, is the fullness of the knowledge and love of God; there is no peace of conscience, but to those that are justified by faith in Christ; there is no love of God, but in them that have a filial confidence in God. To conclude, in the praise of this peerless virtue; love is the grace of nature, and the glory of reason, the blessing of God, and the comfort of the world; therefore let the love of the world, the love of our souls, and the love of the creatures die in us, that the love of God may live and abound in us, which God of his grace begin in us in this world, and perfect in the world to come. This love of God, is wrought by the means of the same spirit, dwelling in Christ and the faithful, and incorporateth the faithful as members unto Christ their head, 
Rom. 8.  and so makes them one with Christ, and partakers of all the graces, holiness, and eternal glory which is in him, as sure, and as verily, as they hear the Word of promise, and are partakers of the outward signs of the holy Sacrament. 
Verse 39  What then can be able to separate us from the love of God, which is in Christ Jesus our Lord?   

The properties of Charity, and true Love to our Christian brethren.  
CHrist Jesus our Saviour gave himself for us, to redeem us from all our sins and wickedness; 
Titus 2.14.  and to purge us a peculiar people, followers of good works. To this purpose we are admonished of the Lord, Let your light so shine before men, that they may see your good works, 
Math. 5.16, etc.  and glorify your Father which is in Heaven. Therefore whilst we have time, let us do good towards all men, and especially towards them of the household of faith. To this use the holy Scriptures were given unto us: for all Scripture inspired from God, 
2 Tim. 3.16, 17  is profitable to teach, to reprove, to correct, to instruct in righteousness, that the man of God be perfect and instructed to all good works. It is clear then, that we be not so justified by faith, that we should be unprofitable, barren, and unfruitful of good works, but rather that giving ourselves continually unto good works, we should advance the glory of God's grace, and show it before the eyes of all men, as the light of our new creation. for we are regenerated in Christ, 
Eph. 4.23, 24.  and thereby we do declare ourselves to be justified before men. Therefore let us not only show ourselves to be Christians in name, but to become good of evil, and to declare that goodness received of Christ by good works; for they be as certain fruits of our life, witnessing the goodness of our mind; and declaring the nature of our heavenly Father. Good works be the works of faith, which worketh by love; they be the works of God, which he worketh in us, and by us, but it must be considered with what mind those things be wrought which be of themselves good, whether of the affection of love and mercy, or for some other cause; 
Let us not love in word neither in tongue but in deed & verity. 1 john 3.18.  for he is not worthy straightway to have the commendation of good works, which doth bestow meat, drink, and clothing, upon the poor, not of the desire to do good, but rather to hunt & hawk for glory and praise in the sight of men; wherefore all be not immediately good works which be esteemed to be good, unless they be such as do profit their neighbours, and that they do proceed from a good and faithful heart, and the affection of charity: thereby our faith is exercised, fed, increased and strengthened by good works, and that we be assured by them in our consciences of our election and calling, in that we do daily more and more feel the grace and virtue of Christ increasing in us by means thereof: like as on the contrary part, evil works do express and show forth more and more the malice and wickedness of our hearts. Therefore Saint Peter admonisheth us to make our election and vocation sure: 
2 Pet. 1.10.  
Eccles. 28.10.  for like as the fire, by wasting much wood waxeth greater and stronger, so is godliness and faith fed and maintained in Christian men, by the study and use of good works: even so by use & exercise of virtuousness, men do come to a perfect habit of the same, and so by imitation of their good works others be stirred up to the like desire of godliness, when they do see some lively examples in their neighbours, that by the applying of good works, to the relief and necessities of the poor, 
Jam. 1.27. John 3.17. Hebr. 13.1, 2, 3, 16.  needy, widows, fatherless, prisoners, sick folks, and all other distressed; which kind of goodness doth resemble the very disposition of God himself; for the goodness which we are created unto, is not determined in the works of mercy only, but it doth extend unto our whole life and common trade of living together, 
Amity is the true bond of all humane society.  wherein one man is so knit unto another by mutual love, aid and service, even as the very members and parts of our body do service, one to the necessary use and aid of the other, wherefore they be not men, but vain shapes of men, 
John 5.5.  which do vainly and idly spend all their life, as though they were borne to no other intent and end, but to waste and consume upon themselves without regard to their Christian brethren, or relieving and supplying their wants and necessities in time of need, to which end they were chief and necessarily ordained of God, next then to do him service and divine worship: for Saint Paul admonisheth all men to walk worthily in the sight of the Lord, 
Col. 1.10.  to please him in all points, being fruitful in all good works: for he that is fruitful in all good works, doth please the Lord in all things, if they be done with a pure and sincere faith, for they be the fruits of faith: for good works are pleasing to God, 
Good works be done by the Spirit of God.  because they be done by his Spirit; for he doth work in us both to will and to perform according unto his good will and pleasure: therefore forasmuch as they come from him, it cannot be, but that they must be liked of him, 
That which is just and good, is loved of God.  as the author and beginner of them. Such is his justice, that he loveth the same which is just and good, being himself of all other most just, and the rewarder of all good works that proceed of faith: but we must not assume the reward of our good works to proceed of our own deserts, but unto the goodness of God, who doth work the effects of godliness and charity in them that believe.  
True and sincere love is an inseparable property in the godly: no Christian without faith, 
john 15.17.12, 13, 14.  and no faith without charity: where there is not the brightness of charity, neither is there the zeal of faith: 
Note.  take away the light from the sun, and thou mayst aswell take charity from faith. Charity is the outward act of the inward life of a Christian; the body is dead without the spirit, 
James 2.26.  so faith is dead without charity. He is not of Christ that hath not the Spirit of Christ, and he hath not the Spirit of Christ, 
Gal. 5.22.  that hath not the gift of charity; for charity is the fruit of the Spirit, and the bond of perfection. 
Col. 3.14. Note.  As the members of the body are knit together by the Spirit, that is the soul: so the true members of the mystical body of Christ, are united by the holy Spirit in the bond of charity. 
1 King. 6.21, 22  Salomons Temple was all covered with gold within and without, so let God's Temple be all beautified with love and charity both within and without; let charity move thy heart to compassion, and thy hand to contribution; for compassion is not sufficient, unless there be also outward contribution; neither is outward contribution sufficient unless there be also inward compassion: 
1 john 4.7, etc.  faith receiveth all from God, and charity giveth again unto our neighbours. God is love, and by faith we are partakers of his divine nature, no man believeth in Christ, which loveth not Christ; and no man loveth Christ, unless he love his neighbour: neither doth he apprehend the benefits of Christ with true confidence of heart, that doth deny his neighbour the office which he oweth unto him. That is not truly a good work which proceedeth not from faith; 
Rom. 14.13.  neither is it truly a good work which proceedeth not from charity: charity is the seed of all virtues, it is no good fruit which springeth not from the root of charity, for charity is the spiritual taste of the soul; for unto it alone is every good thing sweet and pleasant, every hard thing sweet; yea, all troubles and adversities sweet. 
1 joh. 13.34, 35  It profits not to give all that one hath unto the poor, if he hath not charity: for the outward action is done in hypocrisy, if there be not inward love: Rivers of bounty profit not, unless it spring from the fountain of charity. Charity is patiented, for no man is easily angry with him that he loveth: charity is bountiful, for he that by charity hath bestowed his heart, which is the chief good of the soul, how can he deny his outward goods to his neighbour, which are of fare less worth: Charity envieth not, because he that hath charity looketh unto another's good as upon his own: Charity thinketh no ill, 
1 Cor. 13.1, etc.  but loveth truly and from his heart: Charity is the bridle of anger, 
Charity is simply, greater and more excellent tha● either faith or hope, because it is more necessary to the life of man, and also in●iuturnity, because it never dieth, nor hath any end, and so extendeth further. Walker.  and keepeth a man from doing hurt unto his neighbour: Charity seeketh not those things which are her own, because that she loveth her neighbour, and preferreth his good before her own: Charity is not provoked to anger: Charity imagines no mischief: Charity rejoiceth not in another's iniquity; but Charity condoles another's grief, and maketh another's misery to be her own: Charity suffers all things, believes all things, endures all things, and hopes of good issue in all things: Charity refuseth not to do unto others, as she desires that others should do unto her: for Charity is not partial in her own cause; tongues shall cease; prophecies shall cease; Sciences shall be destroyed, but Charity shall never cease, but remain for ever; the perfection and fruition thereof shall be complete in the life to come. Think upon these things, O devout soul, 
Note.  to study and endeavour godly charity, the main ground of Christian amity. Whatsoever thy neighbour be, 
Eph. 4.31, 32.  yet he is one for whom Christ died; why dost thou then deny to show thy charity unto thy neighbour, whom God hath commanded thee to love? Christ laid down his life for him, why shouldest thou then deny thy love unto him? If thou truly lovest God, thou must also love his Image. We are all one spiritual body, let us therefore have all one spiritual mind. Why should those souls live at variance here upon earth, which one day must live together in heaven? Whilst our minds agree in Christ, 
Eph. 4.5, 6, 7.  let our wills also be conjoined in one; we are all members of one body, let us not live at variance, but cherish one another; that member of the body is dead, which hath not a feeling sense of another's grief; neither let him judge himself a member of Christ's mystical body, who doth not grieve at the misery of another which suffereth; we have all one Father, that is, God, whom Christ hath taught us to call upon daily, 
Matth. 6.9.  saying, Our Father, and how shall he acknowledge thee to be his Son, 
Hatred stirreth up strifes, but love covereth a multitude of sins. Matth. 6.14.15. Eccl. 28.1, etc.  unless thou again own his sons to be thy brethren: love thy brethren which God hath commanded thee to love; if he be worthy, do it, because he is worthy; if he be not worthy, yet for his sake who hath commanded thee, and whom thou oughtest to obey, if thou lovest him that is thine enemy, thou showest thyself to be a friend to God, and in his favour: do not mark what man doth against thee, but what thou hast done against God, whom by thy sins thou hast offended in a fare more grievous manner; observe not the injuries offered thee by thine enemies, but observe the infinite benefits God hath conferred upon thee in Christ, 
Ephes. 5.2.  who commandeth thee to love thine enemies: by the condition of our earthly nativity, we are neighours; and by the hope our celestial inheritance, we are brethren. Mark what Christ saith, 
Matth. 5.44.  Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that hurt and persecute you; therefore let us love one another in a brotherly love; 
Psal. 133.1.  kindle in us, O God, the fire of true love and charity, by the operation of thy holy Spirit.   

Of God's eternal Election and Predestination.  
OF the eternal decree of God, concerning Predestination, surely no man of Christian belief, doth make doubt thereof. The consideration whereof doth commend unto us, 
Ephes. 1.3.  the wonderful power and purpose of God, wherein he determined with himself upon our salvation before the world was made: 
Esa. 43.11.13.  For what else is it to choose and elect men that be not, but to foresee and appoint unto them their salvation before they were borne; and it is an incredible matter, how great an assurance of salvation there riseth in the hearts of the faithful, to understand and believe, 
Rom. 4.16. etc.  that God had a care of them before the world was made, and that they were chosen by him unto salvation before they had being; hereupon the faithful Christian may gather confidently and most assuredly, that God cannot forsake them after they be made, and are existant, whom he choose and appointed unto salvation before they were existant, and before the world was made. 
God elects the faithful unto salvation before they had being.  No man will deny that God hath not liberty to do with his own what he listeth; for seeing that he is the Maker, Creator, preserver, and conserver of all things, and Lord of heaven and earth, it followeth, 
Rom 9.18. Esay 45.8, 9  that he hath power upon all things; for, he hath mercy on whom he will, and whom he will he hardeneth: when he made the world, he made it after his own will; when he dissevered those things that he had made, he disserved them as he would; the heavens from earth; fire from water; darkness from light; beasts from beasts; plants from plants; times from times; seasons from seasons, and man from man; therefore we may assure ourselves, and stand in this, that God hath power to determine at his own will of the salvation of man; either else we must utterly deny him to be God, and say, that he hath not power over all his creature. O man! 
Esay 43.13. Rom. 20.21. Read the whole Chapter.  what art thou that thus disputest with God? shall the work say to the workman, why hast thou made me on this fashion? Hath not the Potter power over his clay, even of one lump to make one vessel to honour, and another to dishonour; who is able to resist his will, 
Joh. 36.23.  albeit he did know before what we should be; yet for all that he found nothing in us, whereby he should be moved to choose us; we are all by nature borne the children of wrath; he knew before we should be such, wherefore he had cause to refuse us, rather than to choose us; 
The free election of God is the efficient cause of our salvation, the material cause is Christ's obedience, the formal cause is our effectual calling, and the final cause is our sanctification.  neither can we boast, that he chose us in respect of our godliness and justice that was to come; for if there be any godliness and justice in us, it is in us; not as a cause, but as the fruit of election and grace of God: for as is said, he chose whom he would of his free mercy, not because they would be faithful, but because they should be faithful; and he gave them grace, not because they were faithful, but to the intent and end they might be made faithful; wherefore it appeareth, that the choice or election of us, is made by no manner of respect of any quality of ours; neither doth God elect any man for his birth or beauty, or for any prerogative or excellency in his person; 
Rom. 2.11.  for God is no accepter of persons, and these things are not before election, but come after it; for that which Moses saith of the general election of all the Israelites, 
Deut. 7.7.  may be as truly said of the special election of all faithful Israelites, that God hath not chosen them for their multitude, but of his own love; nor for any dignity, 
Gen. 4.3.  but of his own mercy; we see God respected not the oldership of Cain, but chose Abel; he regarded not the riches of Nabal, the wisdom of Achi●ophel, 
2 Sam. 17. 2 Sam. 18. 1 Sam. 28. 2 King. 9.10.33.  the beauty of Absalon, the comeliness of Saul, the princely blood of Jezabel; neither were all the seed of Abraham elected as was Abraham; it is God that hath chosen us, and doth make us meet to be partakers of the inheritance of the Saints, and not any prerogative or dignity in us. We call Christ our Saviour, because he by his dignity and merit, hath deserved our salvation of God for us.  
Therefore in no wise must we attribute our election unto any respect of our quality and worthiness, but unto the only respect, will and purpose of God, and that we can give no reason for it, 
The respect of our election is to be sought in God himself. Psal. 8.4. etc.  but only his 〈◊〉 and infinite goodness was the cause of it, for the perceiving of our own unworthiness and depravation doth drive us not this: for saith David, Lord, wh●●● is man, that thou art so mindful of him, and the son of man, that thou so visitest him? 
Psal. 444. Eph. ●● & ●  The Apostle doth so expound this cause, that he doth wholly attribute it u●●● God, and nothing at all unto us; he doth turn the respect of our election unto the good pleasure, will purpose and grace of God, according unto the good pleasure of his will, according to the riches of his grace, and according to his good pleasure which he purposed in himself; therefore he predestinates according to his purpose. So that we must believe, that these be the causes of our election and choice, for all men should know that there is a supernatural cause which is the cause of all things, and that the cause of the cause, 
Esay 43.13. God hath chosen us because it hath so pleased him.  is the cause of the thing caused. Therefore God hath determined it, who can alter it; he hath chosen us, because it so pleased him; he would do so because he purposed in himself so to do: we must rest here and seek 〈◊〉 other cause of these causes; therefore we must not rashly and ungodly, search and travel, why it hath so pleased him, and why he would and purposed so to do, but we must impute it wholly and only unto the infinite goodness and riches of his grace: our Saviour Christ; when he said, I thank thee, O Father, 
Math. 1●. 25, ●●  Lord of Heaven and Earth, because thou hast hid these things from the prudent and wise, and hast revealed them unto tabes: He did refer the cause hereof to nothing else, but to the good pleasure and will of God his Father: add 〈◊〉 and saying, Even so, O father, for so was it thy g●od pleasure. 
Rom. 9.15.  And the Apostle when he disputed of election and refusing, he doth openly and steadfastly refer the causes of both refusing and electing unto the will of God, saying, He hath mercy on whom he will, and hardeneth whom be wi●● h●●e hardened. Therefore we must consider and certainly ground our election and salvation upon his good pleasure, will, and purpose; whose will is most free interest and right, most highest over all things, truth ●●●●●●ble, his pleasure steadfast for ever, his purpose most effectual, and power not to be withstood, 
Job. 36.5.  and without let or hindrance, all which do agree with the nature of God's goodness, whose property is ever to have mercy and to do good; there, it is no● possible that the election of us, made according to his pleasure, 
Esay 43.1, 3.  will and purpose, should be altered or made void, but stand firm and stable for ever.  
For like as reprobation doth exclude all manner of conjunction, of them that he refused with the refuser God; so doth election join the chosen with the chooser: which knitting together of two most sundry natures of God and man, could not be made without the closing up of some mediator. Hot and cold cannot be united, but in some mean, which may receive b●● their is much less possible that man, which is colder than Ice, 
Heb. 12.29.  should be united with God, who is a consuming fire. This cause is most clear, to all of reasonable understanding, saving only to them which neither considering the highness of God's wrath, 
1 Pet. 1.20. The mediator betwixt God and us.  nor the baseness of man's weakness and corruption, do think they may be joined unto God without a mediator; now who that mediator is, in whom God hath chosen us before the feeding of the world, and hath joined us unto him in a perpetual conjunction, the Apostle doth diligently express to the Ephesians saying: 
Eph. 1.1.  Blessed be God, the Father of our Lord Jesus Christ, who hath blessed us in all manner of spiritual blessing in heavenly things by Christ; according as he hath chosen us in him, before the foundation of the world. Therefore we are chosen by God the Father in Christ his Son, in an everlasting election, before times and seasons, when the world was made. Wherein we do see that it was so determined for ever, that we should be saved by Christ the Son of God our mediator, and it was so predestinated, that the same eternal Word should be borne at his time in our flesh; so that by the same through which we should be created by, in him, we should be chosen also to be redeemed and saved: and this our faith in our Mediator and Saviour Christ hath a most ancient foundation, that is to say, eternal before all times, 
The foundation of our faith is most ancient.  and laid before the world began. In this wise also we were in Christ before the world was made, by the strength of this eternal election as his chosen; but he did choose us to the intent that we should be in him and be saved by him. For Christ was made the Mediator, head, and Saviour of the Elect, before the nativity of his flesh, but he was appointed so by the Father for evermore; 
Rom. 9  and we were chosen in him, before we were borne, at the same time when God determined upon the head and Mediator of them that should be saved; and did also determine upon them that should be saved by him as his members; which determination the Apostle doth call the election made in Christ: wherefore we must consider of this mystery of our election as it is whole and sound, with both the parts of it joined together with sincere faith, with all devotion, honour, and thankfulness in Christ our Mediator, Head, and Saviour, and for the confirmation of the certainty of our salvation in our hearts: we must ponder also in ourselves, how that the election and choosing of us is grounded and builded upon the same purpose and counsel of God, 
1 Pet. 1.20, 21, 22.  in the same eternity, yea and the very same certainty that the mystery of Christ is: but concerning those which be chosen of God, they be chosen generally to this purpose, to be made happy for evermore. To this point of true felicity those things do belong, which be rehearsed particularly by the Apostle, 
Psal. 32.  for what can we make of it else but to be holy and blameless, then to be adopted to be the children of God? to be beloved, redeemed, and favourably pardoned of our sins, to be lightened with the wisdom and knowledge of Gods will and purpose, to be called to the portion of inheritance, and to be signed with the holy Spirit, as the earnestpenny of our inheritance; but to be made happy forever, and to be the heirs of God, and coheries with Christ, and to be taken into the glory of his children. If the Prophet pronounce him happy whose sins be forgiven, 
Vers. 1, 2.  how much more are they to be counted happy, which be chosen to that intent from everlasting, that they should be adopted the children of God, made holy and blameless, and partakers of the heavenly inheritance this grace of God's election is incomprehensible, and therefore can never be so esteemed of us, as it ought to be.  
This certainty doth beget exceeding joy in the elect, for what can raise a greater joy in faithful hearts than this, that we know and believe verily that we shall see the infinite good pleasure of the Lord, 
Psal. 27.15. The infinite joy of the faithful.  in the Land of the living, and shall have an inheritance not earthly, but eternal in the heavens; and what greater joy can any man desire to enjoy, then to believe himself to be elected to eternal joy? This assurance in the elect, is the more excellent, 
Note  considering the woe of the reprobates which want it; and the wearisome sighs and inexplicable terrors of such as are swallowed up: in despair▪ This privilege is the more to be accounted of, because we may enjoy it daily throughout our life, and that the longer we be partakers of it, the sweeter it is unto us: for this assurance is infallible so long as we have true faith in us, 
Rom. 4.20. Heb. 11.1.  by which we come to Christ, approach to the Father, and hasten to Heaven, for faith is an undoubted certainty or persuasion in us▪ and an enemy to doubting and incredulity. This election of God is most free, without obligation, compulsion, external instigation: For, hath not the Potter liberty over his clay, & c? Who can compel the Almighty, who can resist his power, 
Rom. 9.21.  or what is before his will? for the election of God is constant, perpetual, immutable, inviolable, and unresistable; 
Esay 43.13.  it is firm grounded, stable and unmovable; for those things which be contingent, mutable, and uncertain, are barred and utterly excluded from being an original cause or ground thereof. Now, the decree of election, is the foundation, and scaturidge of salvation, and is certain, steadfast, and unchangeable; therefore God the author of election, 
Jam. 1.17, 18. Mal. 3.6.  doth seriously and effectually separate and elect the faithful unto himself, and the reprobate unbelievers; therefore his decree must be fulfilled▪ the Scriptures are manifold and evident in avouching this truth. In the beginning, saith the Lord, I show the end of things, 
Esa, 46.10.11.  and I tell before things that are not yet come to pass; my device standeth steadfastly established, and I will fulfil all my pleasure, as I have spoken, so will I bring to pass; as soon as I devi●● thing I do it. The foundation of God, saith Saint Paul, remaineth sure, 
2 Tim. 2.19.  having the seal, the Lord knoweth them that are his. Therefore this decree of election is the foundation, because it is the wellspring and beginning of our salvation, and of all the means tending to salvation, and is sure and firm, and never shaken, but remains immutable for ever; for whosoever are elected, shall still remain elected, and shall never be rejected: 
Joh. 6.39.  This is my Father's will, saith Christ, that of all which he hath given me, I should lose nothing, 
John 13.1.  those whom he ever loved he loveth for ever: For neither any of those can perish whom God hath predestinated unto the kingdom of heaven, nor that any of those can come, whom he hath not predestinated unto life; neither doth God offer the least injury to any; though he doth not choose all, because he is not tied to choose any; his Lordship is above all, 
Rom. 9.18.  his authority is absolute, he may do with his own what he will, who can hinder him? the doctrine of election doth manifest the glory of God; 
Thes. 1.  for it showeth that we are elected to the honour of God, and to the praise of his glorious grace, and it argues and illustrates his essential properties: as his omnipotency, omniscience, eternity and mercy, and doth both demonstrate and defend the free grace of God against all contrariant heresies and errors, and will arm us against impetuous enemies of the truth; therefore it is worthy to be learned. Now the love of God is the ground of election, and God's love is best known by his best gifts; the best things he reserveth for those he best loveth: as Joseph sent unto Benjamin more messes of meat, 
Gen. 43.34.  and gave him richer gifts, and more costly apparel than to the rest of his brethren: 
Gen. 45.22.  So the Lord bestoweth the best gifts upon the elect, his own children. Now the graces of regeneration and spiritual gifts of faith, hope, and love, are without comparison the most principal; therefore he that hath faith, hope and love, may assure himself of God's love, and that he is in the number and rank of Gods elect, these being infallible tokens and undoubted effects of election, and forerunners of eternal life. Now, this knowledge in God, brings ●orth another knowledge in us, 
Gal. 4.5.9.  whereby we know God to be our God, and this election of God works in the elect another election, whereby they choose God for their God; and the love whereby God loveth us, works in us another love, whereby we love God; for Christ first apprehends us, and this apprehension of his, 
Rom. 4.20.  works in us the apprehension of faith, whereby we lay hold upon him and his promises. If these things therefore be in us, we may conclude infallibly, that we are the elect of God: for they are the fruits of his love, and the works of his spirit, and therefore irrefragable testimonies and tokens of election; the Sun by his light shines upon us, and by the same light we view and behold the Sun again: a man may be elected, though for a time he live unconverted, 
Acts 9.1, etc. Luk. 23.40, 41, 42, 43.  and in his sins, as we may see by the examples of Saint Paul, and the thief upon the cross; for it is true, that whosoever is converted, is elected; yet whosoever is not converted, the same may be elected, because the elect may be aliens for a time from God, 
Ephes. 2.1. Cor. 6.10.11. Colos. 2.13. 1 Pet. 4.3.  and unregenerated, as were the Ephesians, Corinthians, Colossians, yea, all men are such by nature: so one good and constant motion or resolution of grace is sufficient to prove a man's election unto glory. By this we may know that we belong to God: if we find the impression of the grace of God constantly in us; there is yet matter of true comfort: but if all these signs be wanting, that a man shall not always find all these things in himself, yet must we not despair, but commend ourselves to the grace and mercy of God, and use the best means of our salvation; therefore, O devout soul, 
Rom. 4.25.  as often as thou dost meditate upon thy predestination, behold, and think on Christ hanging upon the cross, dying for the sins of the whole world, and rising again for our justification: Begin from Christ lying in a manger, 
Ephes. 1.4, 5, etc.  and so thy disputation of predestination shall proceed orderly; God the Father elected us in Christ before the foundations of the world were laid; if therefore thou art in Christ by faith, do not doubt but that election belongeth unto thee: if with a firm confidence of heart thou adherest unto Christ, do not doubt, but that thou art in the number of the elect; but if thou goest further beyond the limits of the Word of God, and wilt search into the profundity of predestination, it is greatly to be feared, that thou wilt fall into the profundity of desperation: God by the voice and severity of the Law accuseth all, without Christ's satisfaction; take heed therefore that thou drawest not the mystery of predestination out of the Law; search not into the reasons of Gods secret Counsel, lest thy cogitations do much seduce thee. God dwelleth in the light that no man can attain unto; 
1 Tim. 6.6.  presume not therefore to come unto it rashly; but God hath revealed it unto us in the light of the Gospel; in this thou mayst safely inquire into the doctrine of this secret; 
Psal. 36.9.  and in this light thou shalt see true light: search not into the profundity of this eternal decree, made from eternity, but convert thyself to the clearness of the manifestation of the Gospel, which was made in time; and in the glass of Justification, thou mayest behold thy election made without time; out of the Law take notice of the wrath of God for sins, and repent; out of the Gospel take notice of the mercy of God through the merits of Christ, and apply that unto thyself by faith; take notice of the nature of faith, and show it by thy godly conversation; take notice of God's fatherly castigation in crosses and endure through patience; then at length thou shalt come to the doctrine of predestination: 
Note.  but in this mystery there are always three things to be observed: the mercy of God loving us; the merit of Christ suffering for us, and the grace of the holy Ghost by the Gospel sanctifying us. God's mercy is universal, because he loved the world; 
Psal. 33.5, 6.  the earth is full of the mercy of the Lord, yea, his mercy is greater than heaven and earth, for he hath promised, 
Ezech. 33.11.  as truly as I live, saith the Lord, I will not the death of a sinner, but much rather that he may turn from his wickedness and live, yea, he hath confirmed it with an oath; if therefore thou wilt not believe him for his promise, yet believe him for his oath. The merit of Christ is also universal, because he suffered for the sins of the whole world; therefore doubt not of the universality of Christ's merits; Christ died, and suffering prayed for them that crucified him, and shed his most precious blood for them that persecuted him: the promises of the Gospel are universal, because Christ saith unto all them that labour and are heavy laden, Come unto me, and I will refresh you. 
Math. 11.28.  God denies his grace unto none, but to them that think themselves not worthy of it, by thinking that their sins are greater than the mercy of God is able to pardon & forgive, & so despairing of mercy, desperately cast away themselves. Consider therefore thou faithful soul, these three props of predestination, and rest upon them with a firm confidence of thy heart. Consider also the benefits of God's grace & wonderful mercy towards thee that are past; and thou wilt not doubt of his final perseverance towards thee: for when as yet thou wast not, God created thee; 
Rom. 1.16.  when by the fall of Adam thou wast condemned, he redeemed thee: when thou livedst in the world out of the Church, he called thee by his word: when thou wast ignorant of the truth he instructed thee: when thou goest astray out of the way, he reduced thee home: when thou sinnedst he gently corrected thee: when thou wast fall'n he lifted thee up; when thou camest unto him he most graciously received thee; 
2 Pet. 3.15.  his long suffering appeared in that he expected thee, and his mercy in that he pardoned thee. God's mercy prevented thy destruction, hope therefore firmly that his loving kindness and mercy will also follow thee. Consider thou faithful soul, 
Psal. 23.6.  that we were elected of God in Christ by faith: faith shows itself by love, and love hath hope of the promise: therefore, where there is not love, neither is there faith; where there is no faith, neither is there apprehension of Christ; and where there is no apprehension of Christ, there is not election; and where there is no election, there is no hope of salvation.   

Of Mortification.  
HE that is resolved to endeavour his godly repentance, and labour the reformation of his sinful life, 
Note.  must labour two things principally, and of necessity. The first is mortification, the next is regeneration: he must first destroy his sinful estate, before he can obtain the estate of grace; for God and the gifts of God are so absolutely holy, that they cannot admit any mixture or cooperation with sin and wicked actions. For as in curing of bodies infected with poisonous diseases; 
Note.  the Physician by severity and strict diet bringeth down the body of his patient to extreme poverty and leanness, and then in that extremity, helpeth the weakness of nature, and by restoratives and requisite diet, brings a new flesh, wholesome and without disease; the former diseased flesh being utterly wasted and consumed with the extremity of Physic: 
How to mortify our diseased actions and affections.  So he that is resolved in his repentance, and hath a loathing and detestation of his sins, and desire to free his soul from the contagion of sin, must also resolve to endure such bitter physic and strict diet, as the judgement of spiritual physic doth prescribe him; whereby all the evil depraved and corrupt affections of his soul may be utterly wasted, that thereby his soul may have new and fresh endowment of grace without taint, without disease, without grief. This was figured in the manner of Gods calling Moses to his Princely and Prophetical office: for when Moses made offer to come near the presence of God in the bush; 
Exod. 3.5, 6.  God forbade him saying, Come not hither: put thy shoes off thy feet: that is, before thou presume to approach my presence, thou must put off thy sinful and corrupt affections: for he that hath base and vile affections, is not fit, is not worthy the presence of God. It was also commanded of God, in the ceremonial Law, that they that were polluted with the touch of any unclean thing, 
Levit. 15.2.  were for a time prohibited the Sanctuary and the presence of God, and had a time limited to cleanse themselves, before they were allowed and admitted for clean persons: all which ceremonies do but note unto us the nature of holiness, how impossible it is to be reconciled with sin: for as the two contrary elements, fire and water, cannot possibly be in any one substance, without intestine strife; 
No peace between God and Belial.  so God and Belial, grace and sin, can never conspire in any one particular subject in the same respect; but what is gracious cannot be sinful; and what is sinful cannot be gracious, there being in them a full opposition of nature not to be reconciled. 
Phil. 2.12.  Therefore it is necessary and needful, that before we entertain the graces of Gods holy Spirit, we must first discharge and abandon our sins, which have had so long entertainment in us, and before that we can be regenerate and made the sons of God, we must mortify our sinful affections whereby we were made the servants of sin.  
Saint Paul admonishing the Colossians to the imitation of Christ and his holiness; adviseth them first to mortification, as if without that means the other were impossible: Mortify therefore, saith he, your members, 
Col. 3.5, 6.  which are on the earth, fornication, uncleanness, etc. And he giveth a reason of this direction, in the Epistle to the Romans, For if ye live after the flesh, ye shall die; 
Rom. 8.13.  but if ye mortify the deeds of the body by the Spirit, ye shall live. By which place we are taught what mortification is, and of what necessity it is. Mortification is the abolishing of the deeds of sin in our flesh, 
What mortification is.  by the grace and operation of God's Spirit. By the deeds of the flesh, is meant not only our evil actions, but our desires and carnal affections. Saint Paul in the place before alleged, 
Col. 3.5, 6.  calleth them members of the earth: Mortify therefore your members which are upon the earth, fornication, uncleanness, inordinate affections, evil concupiscence, 
Luke 5.6.  and covetousness, which is Idolatry; for which things sake the wrath of God cometh upon the children of disobedience. In which he comprehendeth not only our sinful actions but our affections also; nay, the very natural concupiscence and depravedness of our nature: 
To endeavour exactly is exactly to perform.  not that any man is able exactly to perform these duties, but sincerely to endeavour them: and that our defects may be in our power, but not in our purpose and endeavour: therefore you must mortify your sins of action, your sins of affection, and your sins by descent; and seeing mortification is an office of the Spirit, Quest. here importeth a question, whether the word Note. spirit, in this place, is meant of the Spirit of God the holy Ghost; or the spirit of man our natural soul. It is answered, Answ. that the spirit executing this office of mortification, is principally meant of the holy Ghost, who giveth the first motion of desire in every godly action: it is also respectively meant of the care and travel of our own spirits or souls; 
Note. Phil. 2.13.  not that our own spirits is the cause of our mortification, but being first caused by the holy Spirit of God, it is entertained and continued by the exercise of our own reformed spirits, our spirits having no such strength in their own nature, but as they are prepared by the grace of the holy Ghost. For as in casting a stone, or running of a bowl, though the strength of the arm give the first motion to the bowl or stone, yet afterwards is the motion continued a competent time; as well because of the powerful moving of the arm, as also because of the aptness or fitness of the thing moved: so in the office of mortification, 
Note.  and in all other divine offices of the soul, though the soul move not itself to these holy actions, 
No soul can move itself to divine action.  yet by reason of the spiritual nature of our souls, when it is once moved by the holy Ghost, it than continueth such motion toward perfection, so the prime honour of the holy exercise of mortification, and so of all other spiritual offices is wholly to be ascribed to the power of God's holy Spirit, which moveth in our hearts every act, and every purpose of well-doing, and he doth also illuminate us by his holy Spirit, infusing a new and heavenly light into our minds, being so blind before, as that it neither saw, nor could see the things which do belong to the Spirit of God: 
1 Cor. 2.14.  the natural man, faith Saint Paul, perceiveth not the things of the Spirit of God, neither can he know them through ignorance; in like manner also in the will, which is altogether perverse, and wholly fall'n from God; he worketh an uprightness, and in all the affections a new holiness. Hence proceedeth that new man which is created after God in true holiness and righteousness, 
Ephes. 4.24.  and causeth us being enlightened and thus changed, to apprehend his mercy, to desire and affect our amendment, and to answer his call like David: For when God had pierced David's ear by his Spirit, he answered, Lo, I come. 
Psal, 27.9.  There is also a necessity of mortification imposed upon every man, upon pain of condemnation; this is showed in the words before alleged by S. Paul: for, saith he, If ye live after the flesh, ye shall dye; but if ye mortify the deeds of the body, 
Rom. 8.13.  ye shall live, whereby the Apostle proposeth life and death before the Romans, admonishing them that of necessity they must choose one, either to mortify the flesh and live or pamper the flesh and die, there being no means, no cause of avoidance of this necessity; and S. Paul hath admiration at their simplicity that cannot apprehend this mystery, who in the Allegory of seed proving the resurrection of the body, proveth also the necessary mortifying of the flesh: O fool, saith he, 
1 Cor. 15.36.  that which thou sowest is not quickened, except it die; for as the blade of seed corn cannot appear, before the grain be first rotten in the earth; and as there cannot be a resurrection to life, before there be first a separation and rottenness by death: so there cannot be a regeneration by grace before there be a mortification to sin, for new birth is gotten by the death of sin, and mortification is the predecessor and next parent to regeneration, they being necessary Relatives; for where one is, both are, and where both are not, neither is; therefore it is generally necessary, all men being bound to mortify all sin, without favour or dispensation of any. Lastly, it is moved in us by the Spirit of God, but it is exercised by our own reformed spirit. 
Note.  God first kindling the fire of zeal in our hearts, which when it is kindled, burneth of itself, but not without divine assistance; for when it shall please the Almighty God by his grace to call us out of the grave of sin, by hearty and serious repentance unto newness of life by faith in Christ, and by the motion of his holy Spirit cause in us a loathing and a detestation of our sins, than we may assure ourselves, that the gracious goodness of God will not give us over, but will assist us with his holy Spirit, and support us with his divine grace, so that we shall never fall away, except we prove voluntary revolters from him: for by the promise of God made to his elect in the covenant of grace, 
jerem. 32.38, 39, 40, 41, 42.  he saith, They shall be my people, and I will be their God. And I will give them one hearts and lead them in one way, that they may fear me all the days of their life. I will make an everlasting covenant with them, namely, that I will never cease to do them good, and that I will put my fear in their heartt, so that they shall not departed from me, yea, I will have a lust and pleasure to do them good, with my whole heart, and with my whole soul; even so will I also bring upon them, all the good that I have promised them; and mark our Intercessor and Mediator, Christ, 
joh. 17.11.15.20.  who hath prayed effectually unto his father for our preservation and conservation in the world, because we are his subjects and members, who is a most puissant and gracious Prince and Advocate, and a most perfect and blessed head; and therefore we may be sure that he will protect and preserve his subjects, profligate and extirpate their sins, their enemies, and by his Spirit convey spiritual sense and motion into all his members.  
To conclude, this calling is an argument of admirable power in God and of his infinite mercy to us: for as he shown his power in creating and making of things to be, that before were not; even so he manifests his power in his effectual calling men that were dead in sin, and worse than nothing by their own deserts, to live the life of grace, and in breathing into them the breath of new life, which was utterly expired by their fall in Adam, yea, the Lord may seem to exhibit more power or mercy when he calls men out of their sins, then when he did create them: For, at his creation there was none to hinder him, but at his vocation there were many hinderers, and great impediments, though all inferior unto God; there is the Devil and his suggestions; there is the world and her incantations, scandals and allurements; and there is our own flesh, the rebellious corruption of the heart; all these God must vanquish and overcome, 
2 Cor. 8.12.  and persuade and incline our hearts and wills; and of nillers make us willers to come unto him, before he perfect and accomplish in us this his glorious and thrice happy work of grace; indeed there is more goodness shown, more grace exhibited in restoring of man out of his grievous and intolerable misery, and in curing him of his cursed blindness: then giving him a being, 
Psal. 27.1.  having none before, and in making him to see, which before in spiritual things was blind; to raise a dead soul from the death of sin unto a supernatural life is a greater work of mercy, than to raise a dead body from bodily death to live a natural life; 
Joh. 11.43, 44.  when Christ had cried to Lazarus, being dead, and said, Lazarus come forth, he forthwith revived, and came forth of the grave: So when Peter had said to dead Tabytha, 
Acts 9.40.  Tabytha arise, she immediately opened her eyes, and sat up; even so when God shall please to vouchsafe to call a man with his powerful voice, and shall effectually speak unto the heart, and say, Arise thou that sleepest in sin, come forth of the grave of iniquity, stand up and walk in the ways of righteousness; his voice is so mighty, and his Word so powerful, that the man to whom he doth so speak, must needs awake, arise, come forth and walk. The voice of the Lord, 
Psal. 29.  saith David, it mighty in operation, the voice of the Lord breaketh the Cedars, it divideth the flames of fire, it maketh the wilderness to tremble. The voice of the Lord is a glorious voice, that maketh the thunder, these are the effects of that voice; likewise the voice which God speaketh to the ear of the soul in his effectual calling is so mighty and so glorious, 
Heb. 4.12.  as that it rendeth the heart, and maketh it tremble; 
joh 6.20.  it discovereth the soul, and pierceth into the most secret parts of it; and look as at the sound of the seven trumpets, the wall of jericho fell flat down, and as at that efficacious voice of Christ, saying, I am he, 
joh. 18.6.  his enemies that came to apprehend him, went backward, and fell to the ground: even so, when God's voice shall sound in a man's ear, and when Christ shall speak effectually unto the heart, the walls of hell shall reel and totter, the fortresses of iniquity shall be ruinated; the castles of sin shall be cast down; our spiritual enemies shall be driven backward; the strong man Satan shall be fettered, and his cursed works dissolved; these are the admirable effects of his glorious voice; 
Rom. 11.16.  these are the worthy and wonderful works of Gods effectual calling; we may therefore justly say: The voice of the Lord is mighty, the voice of the Lord is glorious, and bringeth wonderful things to pass: this inward vocation is an infallible pledge of salvation to the Elect.  
The necessity of mortification, doth require in every one an exact diligence in that Christian office, for seeing the hazard of eternal life dependeth upon the death or not dying of sin: and that necessarily, there is no man of that simple understanding, but will think it expedient, nay necessary wisdom, rather to destroy his sin, than himself; for one of the two must of necessity be mortified, suffer death, and die: and if any man think to devise a means to save both himself and his sin, and in the reformation of himself to over-leape the duty of mortification, as a duty too precise and of grievous performance, and shall think that mortification is not of necessary substance, but rather a severe circumstance which may be safely avoided: to him may be said, as Saint Paul saith to the Corinthians with admiration, O fool! 
1 Cor. 15, 36.  that which thou sowest is not quickened, except it die: and let him be sure, that if he either fail or faint in this endeavour, there is no endeavour can purchase him the favour of God, and the salvation of his soul. Therefore, it most nearly respecteth all men, not to esteem their sin, which is their enemy and would destroy them, more than God which is their friend and would save them; nay more than their souls, and their salvation. Therefore let every man make war upon himself and his own flesh; 
To subdue our own sinful affections, is the greatest conquest in the world.  and let him be valiant to conquer himself, and triumph in the spoil and death of his sinful actions and affections: for there is no war can gain our names a greater glory, then to victor ourselves; and he is most redoubted, and most valiant that can conquer his own affections; the which all men must do before they can have the garland of holy victory from the hand of God. Again, seeing that in our mortification there is no respect of favour had to any sin, but that all sin must die, the sins that have gained us either our profit or our pleasure, for all sin being in hatred with God, all sin is therefore commanded to die, without dispensation, proviso, or exception of any. It therefore behooveth all men to hate as God hateth, even all sin, because all sin is in God's hatred; lest they provoke God as Saul did, and with Saul to declare themselves reprobates. God commanded Saul to destroy the Amalekites, 
1 Sam. 15.1. etc.  a sinful and Godless people; Saul performed his Commandment but in part, for though he destroyed many, yet he spared some; for which God cast him from his favour, and rend his Kingdom from him. Our sins are those Amalekites; God hath commanded us to destroy them utterly; if therefore any man presume against God's Commandment to spare any, God will certainly cast him with Saul from the hope of salvation: This doth admonish all to avoid the common custom of men, that commonly hate the sins and infirmities of others; but flatter and feed their own with saturity: the usurer, he condemneth the prodigal; the prodigal condemneth him; the drunkard condemneth the glutton; 
Every contrary despiseth one another.  the glutton he condemneth the drunkard: age and youth have each their particular sins, yet do they despise one another, and so do every particular his contrary: so that many can abhor those sins to the which they are not naturally addicted, but few do mortify them that are nearest and dearest unto them. These are they that our Saviour Christ calleth hypocrites, 
Math. 23.  that point at little sins in others, but flatter and foster main ones in themselves: this evil custom is fare short of the duty of mortification, which requireth a loathing and detestation, nay a death, not of some sins, not of other men's sins, but of our own sins, and of all our own sins without exception of any: and seeing that the holy Ghost doth move this grace in our hearts, and doth give us spiritual power in the office of mortification. It behoveth all men to address their prayers to God that he will give them the direction of his grace, to guide them in so needful a performance, and that when they find in themselves a desire to mortify their sins and sinful affections; 
Titus 1.12, etc.  then let them assure themselves that they are called by the divine and efficatious power of God to the performance of that duty, that then they yield their endeavour, with all diligence, to do as the holy Ghost directs them, lest by neglecting the admonishments of God's Spirit, they bring upon themselves a greater condemnation. The life and soul, as it were thereof, is the illumination and reformation of the mind and an efficatious bending, conforming and working of the heart and will, whereby it becomes obedient to the voice of God, and returns, as it were, an audible and lively echo into their ears: the end thereof is first the glory of God, and the commendation of his mercy; to whom we must ascribe both grace and nature; and of whom we have received our souls and bodies, yea, and the very soul of our souls, which is his spirit. The second end of this vocation is our deliverance and translation out of ignorance, infidelity, sensuality and rebellion, 
The soul of our souls is the Spirit of God. 2 Thes. 2, 14.  unto spiritual grace and glory: for we are called out of darkness into light, that we might walk in light, and no longer serve the Prince of darkness: we are called out of the world unto God, to the end that we should relinquish the lusts of the flesh, the pleasures of the world, and to serve God in newness of life, that walking uprightly before him in this world, we may live and reign with him for ever in the world to come.  
The meritorious cause of this effectual calling, is Christ and his merits; for Christ hath merited in our behalf, and hath promised that the holy Ghost should had sent into us, 
John 15.26. & 16.7, 8.  even the Spirit of truth, to illuminate and adorn our hearts with his graces, and is wrought in us by a special powerful and inward work of the holy Spirit. For like as when a skilful Musician, hath once strung, tuned, and struck his instrument, it sends forth many pleasant and sweet sounds; so when the Lord hath once breathed his spirit of life into the nostrils of our souls, and when he hath once tuned the jurring strings of our sinful hearts, and hath touched them with the finger of his spirit, he makes them send forth many delectable and harmonious sounds, 
Tokens of mortification. Rom. 1.6. & 6.17, 18. 1 Cor. 6.9, 10, 11.  wherein he takes delight. So than it as with the Romans we perform hearty obedience to the Word of God; if with the Corinthians, we be rich in spiritual graces, and have purged our hearts by true repentance from our former iniquities, and if we be mortified, and renewed in the Spirit: And if like those good Thessalonians we receive and believe the Gospel, and entertain the word with joyfulness, notwithstanding all afflictions; 
1 Thes. 1.5, 6, 9 & 1.3, 4.  if we turned God from all our false Gods, our own delights and vanities, to which we have wedded our hearts: and if our faith increase and our love abound, and if we have faith and patience as they had, in all our crosses and afflictions, then may we assure ourselves that we are effectually called, as they were, 
John 10, etc.  out of the vast● wilderness of this woeful world unto Christ our Shepherd; for our Saviour Christ saith, that his sheep know him, hear his voice, and follow him. If therefore we know, acknowledge and embrace Christ; if we hear and hearken unto his voice, and do it; if we study to resemble, imitate, and follow him in love, meekness, patience, humility, justice, fidelity, truth, confidence and compassion, than we may confidently assure ourselves, that we are his sheep, effectually called home into his fold.  
Mortification being of such necessity in the ordinary means of our salvation, as that we cannot be regenerate before we carefully discharge this office of mortification: let us therefore endeavour this duty with all diligence; let us denounce a bloody and general war against all our sins; let us entertain favour and correspondency with none: but let those sins that have been our delight be in our hatred; let us not love them for their profit, because transitory; 
We must not foster our sins, neither for profit nor pleasure, neither fear them for their number. If sin overcome us we are their slaves.  let us not favour them for their pleasure, because moment any; let us not fear them for their number, though infinite many; nor for their strength, though they have conquered a world of people; let us have confidence in God, because he is on our side, and hath a care of us: when sin got the upper hand of us, and we victoried by them; we were then their servants, their slave: when we overcome and have victoried them; let us make them our slaves perpetually; let us bind them in chains, cast them in prison, and for ever utterly destroy their evil power: Let us have no pity, no favour, 
Note.  no compassion on sin, because when we were overcome by sin, sin was merciless against us: let us not as did Saul, spare any for their dignity or worth, but with David, let us mortify and destory all; let us hate the sins of youth, and despise the sins of age; let us not be partial in our own particulars; let not prosperity alter us, neither let poverty tempt us; but having undertaken to war with sin, let us be full in opposition against it; let us not end our war without victory; 
Let us strive to overcome sin with a constant resolution.  let us not interrupt it by truce, but let us be resolute in our purpose, and constant in our resolution, and at all occasions, and in every distress; let us resort to the throne of God's mercy, and crave the assistance of his holy Spirit: he is our Conductor, he is our Commander, and the General in this spiritual war; let us consult with that Oracle, and by it receive direction; let us fight with the arm of his might, and win the garland of holy victory: for having God on our part, whom then shall we fear? and if he be with us, who can be against us? his policies cannot be prevented, nor his power with victory opposed. What we want of spiritual power in ourselves, 
Psal. 18.1. etc.  shall be abundantly supplied by the infinite power of the holy Ghost; for by him we shall be able to overthrow an host of sin, and by the strength of our God, 
Note.  we shall overcome all extremities and avoid all dangers; he is the end of our hope, and the main battle of our power; we are but the rear, he is our General: 
Hebr. 12.2.  we are his soldiers; his holy Cross is our colours; his holy Word our weapons. And being thus appointed, we dare confront all the enemies of our soul, the Devil, our sins, and all that doth oppose us; we dare undertake their conquest, spoil their power, discipline their errors; and by the perpetual death of our sins, obtain a perpetual quiet of our conscience, and the everlasting peace of our souls.   

Of Regeneration.  
When all things was first created, every thing was perfectly good, no defect, no blemish, no need of correction; Quest. the first defection was sin; the first sin was the sin of Angels; the next the sin of man. Here may be demanded a question, why God did permit Adam to fall from his integrity, and suffer him and his sons to revolt and fall into sin, and did not hinder the fall, which he could have done, if it had pleased him? Answ. But he would not hinder it, because such was his pleasure for certain causes best known unto himself; in the mean, let no man think that God was injurious, for he was not indebted to us, 
Job 36 23.  to confirm us by his grace, and to keep us from declining; but this fall was permitted by God, for the greater benefit of his elect: for their glory procured by Christ, 
Esa. 46.10, 11.  doth fare exceed and surpass the glory which was given them in their creation, which had never been if man had never fall'n by sin; great are the evils which we suffer by reason of that first offence: but what faithful man would not endure fare greater, rather then to want so great a Redeemer; God not bound to let, did permit this fall, yet it is not to be ascribed unto him, as the cause thereof, but to man's own will: for he did not incline Adam's heart unto sin, nor did he infuse the least corruption into his soul, 
Jam. 1.13, 14, 15.  neither did he withdraw any grace from him before he inspired into him, but he fell by his free will, through his own default at the persuasion and suggestion of the Devil; man was therefore the cause of his iniquity in his own proper will, and not from God's predestination: 
As God brought man into the state of life, so man brought himself into the state of death.  for if any man decline from piety and justice, he runs headlong of his own will, he is drawn by his own concupiscence, and is beguiled through his own persuasions: the Father hath no hand in this fall; the Son is no agent of this sin, 
Note.  the holy Ghost is no worker of this wickedness; therefore the fault of man's choosing of that which was forbidden, is not by any means to be transferred, or ascribed unto God; for God punished the sin of Angels in their own particulars only, for they were to derive their natures to posterity by generation and natural descent, because they were ordained for the service of God in certain particular offices assigned them in the government of his creatures, the creatures not being ordained for the service of them, but man, for whom all things were made, and from whom was to be derived a world of people; when he sinned, God himself punished him and his posterity, and the creatures he had made, and had given him: For, as the sin of man had infected the whole world, man's house, so the curse of God, and the work of his displeasure was seated on that house, the world; all things then being subject to alteration and evil change: from this curse, is the inecessity of regeneration; all things being now in their own nature, in the state of corruption and death; therefore Saint Peter saith, When Christ shall come to ●udgement, 
2 Pet. 3.10.7.  the heavens shall pass away with noise, and the elements shall melt with heat, and the earth, with the works therein shall be utterly burned up, and there shall be a new heaven, and a new earth, according to the promise of God, 
Verse 13.  wherein dwelleth righteousness. What manner of persons ought we then to be in holy conversation and godliness of life; 
Verse 11.  seeing that all these things shall perish; so that nothing shall be able to abide the glory of God's presence, but that which is reform and regenerate; not the elements, nor earth, no, nor heaven itself; but as all have endured for sin the bad alteration, so must they endure by grace the good alteration; all were transformed by the sin of one man Adam; all must be reform again by grace in Christ, or else remain still in their deformity. Saint Paul is peremptory in this opinion; 
Gal. 6.15.  for he saith, in Christ Jesus, neither circumcition availeth any thing, nor uncircumcision, but a new creature, that is, a regeneration by a lively faith in Christ, is only necessary, at many ●n walk according to this rule, peace be upon them, and me●●y upon them that be of God, 
Verse 16.  all ceremonies being insufficient, and not effectual: and our Saviour Christ preached to Nichodemus the necessity of regeneration, and affirmeth his doctrine with a double asseveration, saying, Verily, verily, I say unto thee, 
John 3.3.  except a man be borne again, he cannot see the kingdom of God, if not to see the kingdom of God, we cannot inherit it. This may suffice to persuade the necessary knowledge; and the necessary care of regeneration; being that without which it is impossible to be saved: now to know what regeneration is; it is an act of the holy Ghost in Gods elect, whereby they are admitted and entered into a constant and faithful exercise of godly life, for as it is said before, all grace is the gift of God, 
jam. 1.17, 18.  and every motion to good is caused only by the spirit of God, of his own good will he begat us by the Spirit of truth, ourselves being merely passive in the first action of grace, God himself being the actor and principal mover thereof; for the holy Ghost by whose directions we learn the use of all spiritual exercise, doth move both our capacity and power to understand the knowledge and use of necessary and Christian performance without which we should never be able to comprehend the rudiments and first elements of divine learning: regeneration being then a Christian office of most necessary performance, it must needs then be caused in us by the inspiration of the holy Ghost, who is the first mover of every grace. This Doctrine Saint Peter concludeth in express words: saying, Blessed be God, 
1 Pet. 1.3.  even the Father of our Lord jesus Christ, which according to his b●●●den mercy hath begotten us again, unto a lively hope, by the resurrection of jesus Christ from the dead: so that we are regenerate and new begotten by God in Jesus Christ, at the motion and instance of his abundant mercy cowards us.  
Regeneration or sanctification, is the gift of God, whereby our corrupt nature is renewed to the Image of God by the operation of the holy Ghost, or it is an inward change of man justified, 
Hippocates.  whereby the Image of God is restored in him: for as one saith, that physic is an adjection and a substraction; an adjection of things wanting, and a substraction of things redounding in the bodies of men. Even so is sanctification a removing of the corrupt humours of our souls, and adjection or infusion of spiritual graces which are wanting in us: 
Greenham.  for in every generation there is a corruption, and we see that the seed sown is much changed, before it grow up and bear fruit; than it is needful in generation, that there be a corruption of sin: so that as the seed in the ground, so sin in our mortal bodies must decay, that the new man may be raised up, by the Spirit of God taking possession of our souls.  

Heb. 12.14.  This transformation of man is very requisite to salvation, for without holiness no man shall see God. Therefore if we will not live to God by grace upon earth, 
Ezech. 18.30, 31, 32. Rom. 6.23.  we shall not live with him in glory in the Heavens: if we will not die to sin in this world, we shall not escape death the wages of sin in the world to come: if we do not live to God in holiness in this life, we shall not live in happiness with God in the life to come: it is not only necessary to him that is to be saved that sin be abolished by remission, but that it be likewise mortified by regeneration: our regeneration must then of necessity be wrought in the whole man according to both soul and body, 
Albeit our sanctification be the work of the whole Trinity, yet it is immediately performed by the holy Ghost.  yea and like also. This act of regeneration is caused by the holy Ghost in the hearts of the Elect; and God's labour is never fruitless, but what he willeth to attempt is finished, there being no resistance of his power, nor any greater than himself to countermand him; as holy David saith, The Lord hath done whatsoever pleased him. By this act of grace, they are entered and admitted into the exercise of godliness, which doth promise us an extraordinary degree of hope, that we are in God's favour, yet have we then our best assurance, when we are adopted his children by regeneration; for than we bring our holy purpose of reformation into act, and faithfully endeavour those duties which before we had only determined; we are then made fruitful, and the Sons of God, and not before: for we are then Gods first fruits, because we are then first made fruitful: we must therefore be constant and faithful in the exercise of good works, because that not those that faint in the race of godliness, but those that go on with hope and alacrity shall obtain to the ends of their progress and have the garland, for so saith Saint john, 
Revel. 2.26.  He that overcommeth and keepeth my works to the end, to him will I give power over Nations. Not he that endevoureth the beginning, the middle, or a part of his life; but he that endureth to the end, he shall be saved. This salvation by Christ Jesus, is the crown of glory for which all men strive, which none can gain; but he that runneth the race of his life faithfully and constantly: 
1 Cor. 9.24.  therefore Saint Paul saith, So run that ye may obtain: that is, endeavour your strength with your time to the utmost; for though ye begin well, it is nothing, unless ye also end well; for as the tree falleth, so it lieth, 
Note.  and as men die, so shall they rise to judgement: for the grave can give no holiness, no perfection, but doth only continue us in the state it found us, earth and corruption.  
The manner of regeneration, is how the children of God be borne a new, and how it is caused by the secret working of God's holy Spirit in the children of grace: 
John 3.8.  he giveth an instance by the moving of the air: that is, when we hear a whistling of the wind, we know it bloweth, yet do we not know from whence it cometh; so in the act of regeneration, when we feel in our hearts the motion of God's holy Spirit breathing salvation into our souls, and when our works and consciences give us an undoubted testimony, that we are regenerated and borne of God: it is then as vain a care to search into the secret working of the Spirit of God was to inquire of the mind, from whence it cometh or whether it goeth: this thing is not necessary, though regeneration is most necessary, and not to be neglected upon pain of condemnation.  
Seeing regeneration is of such absolute necessity to salvation, 
john 3.5.  that Except a man be regenerate, and borne anew of water and of the Spirit, he cannot enter into the Kingdom of God: neither be sons, nay the servants of God, though we never so much endeavour in the service of other Christian duties. This doth admonish all men to have principal care to labour all means possible to have faithful and sufficient witnesses both from their consciences, and by testimony of their works, that they are the adopted children of God, established in the assured hope of their salvation, being known and sealed of God with the mark of regeneration: for it must needs be sufficient to resolve a conscience of God's favour, when we know we are his children, it is a grounded cause to make us hopeful and confident in the trust of God's mercy. And seeing regeneration is an act of the holy Ghost, every man ought so to rectify and reform the errors of his life, as that the Spirit of God may not take loathing to enter our souls, but rather that by mortification and holy excercise, we may be prepared to entertain that sacred guest into our hearts, lest when he cometh he find us, as God will find the reprobate in the day of judgement, unprovided, careless, and secure; and so not seal us for his sons, but mark us the children of death, and the friends of Antichrist. Again, seeing the regenerate are made the children of God, it ought therefore to be a principal care of every man to be regenerate, because regeneration is the undoubted witness of the child of God. 
2 Pet. 1.10.  Wherefore Saint Peter admonisheth all men, to give diligence to make our calling and election sure, which can be no way better assured us, then by assuring our regeneration, which is the certificate and testimony of our election; and seeing the works of regeneration must be both constant and faithful; by constancy is meant perseverance; by faithfulness a choice of lawful particulars: therefore every man ought to exercise his devotion and zeal in lawful argument, and that he run in the spiritual race which God hath proposed him, and not in the by ways of error, of false and self opinion, and that in this course he faint not in his spiritual courage, but that he hold out the race of his life with alacrity and hopeful confidence to win the garland of salvation, which all shall both win and wear, that constantly and faithfully endeavour themselves in godly actions. The ordinary outward means to bring us to holy and godly action, 
2 Thes. 2.14.  is the preaching of the Gospel; Saint Paul saith, whereunto you are called by the Gospel to the obtaining of the glory of the Lord jesus Christ. The Law serves to prepare our hearts for grace, but it is the oily drops to the Gospel, by the power of the Spirit, that do soften and mollify the heart, and makes it supple and pliable, and like Balm, it doth revive and comfort the heart and senses, and makes them pliable to that which is good and godly: 
Rom. 1.16.  the Gospel is the power of God, that is, the instrument of God's power unto salvation to all them that believe: also good examples, afflictions, losses, crosses, want, sickness, and the like, are by the blessing of God, 
1 Pet. 1.23.  good preparatives to grace; but the preaching of the Gospel is the proper instrument of the Spirit, for the effecting of grace: for by the word of the Gospel, God speaks to the ears of the soul, and by it, as by a pipe, he conveys his graces into the cisterns of our hearts.  
Regeneration then being of such infinite & excellent worth, and of absolute necessity; let us take off our cares and endeavours from worldly occasions, and apply them to this holy purpose; for being regenerate, we shall avoid the danger both of sin and death, and live in the favour of God, and be graced with the honourable title of his Son; then let us remember them that proudly vaunt and boast their pedigree, and their descent from honourable parents; let us pity their error, and despise their vain glory; let us compare such honour with the honour of Gods regenerate children, we shall find an infinite distance of their worth: theirs to be transitory passable and of short continuance, vain and full of bitter mixture, this without comparison to be eternal and infinite, infinite in worth, infinite in time: let us therefore despise that, to gain this; let us desire no other honourable title, then to be called the children of God, 
To be the child of grace is the greatest honour in the world.  that will give us the most sufficient and greatest reputation that can be; for that in the least degree will exceed and out-glory all earthly honour in the highest degree; let us not care how base the world repute and esteem us, nay, though the world persecute us, let us not faint nor fear; for we know that our Saviour's kingdom is not of this world, neither is the glory of his children of this world; but in him that hath begotten us by the grace of his holy Spirit is our glory, and by him we are made honourable; let us therefore despise the world and the vanities thereof, to gain this honour, and for to gain this honour; let us spend our hours, spend our actions, and our endeavours; nay, let us spend our honours and all to make this purchase; let us run our spiritual course with alacrity; seeing this honour is proposed us, when we have it let us esteem it precious; it was given by grace, it cannot be redeemed by nature; let us esteem it as it is worthy; and having once obtained the honour to be the child of grace, nay, the child of God; let us carry that honourable title to our grave, and with that we will present our selves in the day of judgement before God our honourable Father, and before the honourable company of Angels and Saints, and then it will appear by direct evidence before all the world, whether our honour in being the child of God, regenerate and made the son of God, which the world despised, 
Jerem 4.2.  or their transitory honour and prosperity of fortune wherein they gloried and proudly exalted themselves, be of better proof, worth, or esteem, when God shall call us his sons, and bid us enter the Kingome of our joy, and call them reprobates, and bid them enter their prison, bonds, 
Matth. 25.46. John 5.29.  and pains perpetual; this will be the blessed privilege our honour will then give unto us; therefore to be regenerate thereby, to have God our Father and our friend; let us not care what neglect, what scorn, and what disgraces the world cast upon us: for as those will vanish with time, yet so will our honour be, as God our Father is infinite in joy, infinite in worth, infinite in time; let us therefore infinitely esteem of it, and by all means strive to attain it, Amen.   

Of Sanctification.  
SEeing that he which is regenerate, is also sanctified and made holy, but it is not derived to us from our parents. 
Ephes. 2.10.  But Almighty God is the fountain and proper efficient cause of our sanctification and holiness, whose workmanship we are, created in Christ Jesus unto good works, 
Colos. 1.13.  who in mercy hath translated us out of the kingdom of darkness, and hath delivered us from the power of the Devil, and made us fit for the Kingdom of his beloved Son, 
Ephes. 2.4, 5.  in whom he hath quickened us through his love and riches of his mercy, together with Christ, even when we were dead in sins, him hath God lifted up with his right hand, 
Acts 5.31.  to be a Prince and a Saviour, for to give repentance unto his chosen, 
Hebr. 2.4.  and forgiveness of sins; and albeit our sanctification be the work of the whole Trinity, yet it is immediately performed by the holy Ghost, because he doth set us on fire, and inflame us with a zeal of God's glory, with a care of our duty, and with a love of all men: Sanctification is the very translation and alteration of the heart and life of man, or a spiritual reduction and conversion of a man from his wickedness unto God, and from the uncleanness of sin, to true purity and Christian sanctity. The persons sanctified, are such as are elected, 
Rom. 8.30.  called and justified; therefore the Apostle saith, that whom God predestinated, called, and justified, them also he glorified: these are truly sanctified whom he maketh to be the temples of his Spirit. Sanctification of the body, is that whereby the members thereof are made fit instruments for the soul regenerated to work the works of God with, it being become obedient to the mind illumined, 
1 Cor. 6.19.  and the heart reform, through the work of the Spirit, who now hath made it the temple of his holiness, whereas before it was a slave to the flesh, and a shop of uncleanness and iniquity.  

Ephes. 2.8.  It is a most gracious and free work of the Lord without all obligation or merit of ours; for the Spirit of God bloweth with the blasts of his grace, both when, how, where, and on whom he lifteth; and the Apostle teacheth us, 
Verse 4, 5.  that we are quickened together with Christ, through whose great love and grace we are saved: this is the virtue of Christ's resurrection, by the power of his Godhead, raising up his manhood, and releasing him of the punishment and tyranny of our sins, by which virtue and power we are quickened and restored, that we might live unto God in holiness and newness of life. 
Note.  Now the sanctification of the soul consists in the alteration of the mind; the renovation of the will, 
Note.  the sanctification of the memory, and the regeneration of the conscience: in the alteration of the mind, whereby ignorance is by little and little abolished, and the mind enlightened to know the true God, and his mercy in Christ, and to know and understand a man's self, and his secret corruptions against the Law of God, and to know how to behave himself towards God and man, as also to prove the things of God, and to mind and meditate on things spiritual and celestial. The renovation of the will is when God gives a man grace truly to will good, as to believe, honour, fear, and obey God: the sanctification of the memory, is an aptness by grace, to keep, and to be mindful of good things, especially of the doctrine of our salvation, and such like: the regeneration of the conscience is when it is fitted to give true testimony to a man's heart of the remission of his sins, and of the carefulness of his care to serve God, and to do other good duties concerning our Christian brethren; it consists also in the spiritual transformation of the affections, as joy, love, sadness, fear, anger, and such like, whereby a man that is justified doth so temper them, by his reason refined, and by the light of the Law, with the help of the holy Spirit, that they do not break out, as in the wicked, that give the reines to their lusts, but are held in some good order; howbeit in this life, this is not done without much strife and reluctation of the flesh and Spirit, and is rather affected then effected. Here we must observe that sanctification doth not alter the substance of man; but only his corrupt and sinful qualities, it rectifieth affections, but abolisheth them not; it corrects and moderates mirth, sorrow, anger, and such humane passions, but takes them not quite away; it tunes the jarring strings of a man's heart, but breaks them not in pieces. As the fall of man did not abolish a man's essence, but corrupt his faculties; even so, the raising up and renovation of man doth not alter his very substance, but doth only change his corrupted qualities and powers: this visible reformation of a man is, when he dedicates himself unto God and good duties to his neighbours, whose sins be abandoned which before reigned in his heart. This work of the Spirit is wrought in the whole man, but it belongs chiefly to the faithful and elect of God, for civil moralities and outward formalities, and such graces, as do only bridle and repress sin, may befall the reprobate: but Christian virtues, and such graces as do supplant and suppress sin in our souls, and do revive and restore God's Image in us, such works of the Spirit, 
Heb. 2.11.  are constantly to be found only in true believers. This new birth of regeneration or sanctification in man is so needful as that without it we cannot be saved. The Kingdom of grace is the suburbs of the Kingdom of glory: he therefore that walks not through the suburbs shall never enter into the City. A man must first walk in the Kingdom of grace, or else he shall never be admitted into the Kingdom of glory; no grace, no glory; no holiness, no happiness; 
John 3.  no heaven, no heavenly honour; Except a man be borne again, he cannot see the Kingdom of God: neither in this woeld, or in the world to come. Sanctification is an unresistable act of the Spirit; for when the holy Ghost doth intent to sanctify a man, he doth so work upon him with his power, that he shall willingly yield to the holy Spirit, how unwilling so ever his will be by nature: for the body must first rot before grace shall reign without disturbance. 
Note. Titus 3.5, 6, 7.  It is true indeed, that the corruption of our nature is abolished in baptism in respect of guilt and condemnation, but not in regard of existence and being of it: but in that it shall be no impediment of salvation to them that are baptised with water, and the holy Ghost; for it is to such no Prince, but a rebel only, neither shall it damn them, nor domineer within them, yet so long as we live, sin will not die in us, nor be utterly abolished; 
Greenham.  for before there be an universal cleansing, there must ●e a dissolution of nature, and death must end the conflict between the flesh and the Spirit.  
And although those that are regenerated may be termed just and perfect, yet it is only in comparison of the wicked, who are in bondage under sin, and for that they are perfect in respect of imputative righteousness, because, 
Psal. 32.1, 2.  like infants they have all the parts of a Christian, though not the perfection of those parts: all the seeds of saving graces are sown in their hearts; but they have not the full growth of them in this life: sin will still remain within us, but it shall not reign over us, and albeit holiness and sin be contrary, yet may they be both in one subject, as night and darkness in the air at the twilight, be remissly there, and neither of them predominant or absolute victor: but remaining in continual combat. Now why the Lord doth not finish sanctification in man in this life, the reasons may be these, that we might seek diligently after perfection, and more earnestly and ardently to covet and desire it more and more, that in despising this world and the vanities thereof, we might the more earnestly affect and contemplate our heavenly Country and life, as knowing that our perfect sanctification shall not be wrought till we come in Heaven: 
Vrsine.  and that thereby we might be humbled and exercised in faith, patience, hope and prayers, and that contending and skirmishing with the flesh and the lusts thereof, we might not wax proud with conceit of our own perfection, but daily pray, 
Psal. 143.1. Math. 6, 12.  Enter not into judgement with thy servants, O Lord, forgive us our trespasses: and that we may exercise ourselves in repentance all the days of our life, knowing that there is no end of this warfare but in death. Thus doth the Lord continue us in his service, that we might exercise our spiritual wisdom, 
Revel. 5.6.  Christian fortitude and magnanimity in defeating the wiles of sin, and the plots of the devil, and like courageous Captains to contend against all our spiritual adversaries, and finally in disdaining to give way and place to the flesh, that abominable and filthy wretch. The Lord by this doth show his absolute authority over us, that he is not bound unto us, to perfect his graces in us in this life; for than were it injustice in him not to do it: 
Psal. 145.17.  for God is righteous in all his ways, and holy in all his works, and cannot offer the least injustice: but God doth this to manifest his mercy to us, and to teach us thankfulness to him, who pardoneth our weak obedience, and accepteth of our poor endeavours, unperfect holiness, and imperfect righteousness and perfection, our weak resolutions, our imperfect desires, motions, and meditations; if they be faithful and entire, and directed to the right ends, he for his Christ's sake doth pardon all our defects, which argueth mercy on his part, and claimeth gratitude on ours. In this the Lord doth demonstrate his wonderful providence and power in protecting, defending and conserving us against so many puissant and pernicious enemies, as we are begirt with, notwithstanding our great unworthiness, weaknesses and imperfections. 
Rom. 11.29.  This work of the Spirit is never clean extinguished, and the gifts of God are without repentance. The graces of God in his children are not as morning mirts, but as well built towers to withstand the assaults of their enemies: let us be persuaded in ourselves, 
Phil. 1.6.  that he which hath begun this good work of sanctification in us, will continue, perform, and end it: for what should hinder? his good will is most constant, and his might is over all, sin, Satan, and all the enemies of our souls, must yield their power to his obedience; his eye is waking and all seeing; his wisdom is infinite; his Essence every where; his power divine without resistance, and his mercy endureth for ever. What then can, what then shall hinder his work of grace? he hath joined us to Christ, 
Hos. 2.19.  who shall disjoin us? he hath wedded us unto himself, what can divorce us? he is with us, who can be against us? Christ is our King, we are his subjects, we need not therefore doubt of his favour and protection towards us; 
Matth. 16.18.  he hath built us upon a rock that hell gates shall not prevail against us; by faith we believe in Christ, that faith is a rock, fixed and inviolable; 
2 Tim. 1.1.  it will shine like a star in the night of adversity; it maketh the elect joyful under the show of sorrow, and quickeneth them under the show of death; it healeth them under the show of sickness, and enricheth them under the show of poverty, and savours most like Camomel when it is trodden upon; and hope is the anchor of the soul; it will endure both winds and waves, 
Hebr. 6.19.  and this world's storms, and love is as strong as death. Know ye not, saith the Apostle, 
1 Cor. 3.16.  that ye are the temple of God, and that the Spirit of God dwelleth in you? Know you not that your body is the temple of the holy Ghost, which is in you, whom ye have of God, bought with the price of redemption? therefore glorify God in your body, and in your spirits, 
1 Cor. 6.19.20.  which are Gods: Examine yourselves, prove yourselves: know you not your owneselves; how that Jesus Christ is in you, 
2 Cor. 13.5.  except ye be reprobates? Thus we may assure ourselves of our sanctification by the undoubted testimony, and inward suggestion of the holy Ghost, assuring our spirits of the same, and also by certain undoubted testimonies and tokens of it; 
2 Joh. 3.8.9.  if therefore we do not commit sin with full consent of will, if we do not continue in sin, to be led wholly by it, but when we do sin, 
Mark. 14.72.  to recover ourselves, as Peter did, by true and hearty repentance, than we may know, that we are not in the slavery of the Devil, 
Goad.  but the children of God; for he that believeth that Jesus is Christ, and borne of God, it is a certain token of his regeneration: 
1 Joh. 5.1.  hereby shall ye know the Spirit of God; for, every spirit that confesseth that Jesus Christ is come in the flesh, 
1 Joh. 4.2.  the Son of Mary, and is the anointed King, Head, Priest, and Prophet of his people, which God raised up for the salvation of the souls of the elect of God; he that striveth to keep the Commandments of God, overcome and vanquish the vanities, the vain allurements, and alluring enchantments and obstacles of the world, and keep a constant course in piety, he is undoubtedly the true child of God; he that keepeth continual watch and ward over his heart, and is circumspect in his walking, and fearful to offend God, and rather forsake the world than God, he doth plainly show, that he is the child of Grace, and belongeth to God and his Kingdom, and not to this world; to grieve for sin, because it offends God, and hurts his own soul, is a notable sign of a mortified heart.  
A sanctified man doth manifest the grace of his heart by sanctifying the name of God, and by conversing with sanctified men; as also by seeking the sanctification of others: 
Note.  For, a good man doth love to communicate his goodness, and not to keep it locked up in his own breast; it is also a notable and infallible sign of holiness, when a man doth more and more contend against his own sins and wickedness, and labour continually to draw nearer unto God by holiness. Lastly, when we feel the inward corruptions of our hearts, and a desire to be disburdened of them, and avoiding of the actions of sin, and an anger against ourselves for sinning, do evidently show, that the Spirit of God hath taken possession of our hearts, and hath begun to work a most happy change within us. Where these graces are, there is also the God of grace, the Spirit of grace; a man of grace; a true dying unto sin, and a living unto God: sin is dismounted, the sinner is renewed; for God's Image is restored. He that is thus truly sanctified, is also glorified; for glorification is the communication of true holiness, and happiness to them that are elected, called and justified: For glory comprehendeth in it both holiness and happiness, holiness is one degree of happiness, and happiness is the highest degree of holiness; no man is holy but the same is happy; and no man can be happy, but he must be holy: grace is the inchoation of glory, and glory is the consummation of grace; he that sits in the throne of grace, is truly entitled to the crown of glory: and it is one point of glory to be a man of grace, for a gracious man may rightly be styled a glorious man.   

Of Justification.  
Justification is a gracious forgiving of sins, by the imputation of the righteousness of Christ, 
Psal. 32.1, 2.  and Gods gracious acceptation, whereby he doth for the merit of Christ's active obedience, by faith received of us, account us just and pure, and honours us with the crown of life; and in this respect we may be truly said to be just, perfect and holy, because we stand clothed with the most perfect righteousness of Christ, which is reputed ours, in which appearing before our heavenly Father, we do receive a blessing, as Jacob did of Jsaak, 
Gen. 27.15.27.  having on his elder brother's garments; this may seem strange unto us, that we should be accepted righteous for the righteousness of another: for albeit this righteousness is Christ's primarily, and by way of inherence, yet it is ours by God's free donation, and by the application of faith, the head, and the faithful his members, is all one mystical body; 
Rom. 4.2.  and therefore the satisfaction of Christ pertaineth to all the faithful, as to his members: the form or formal cause of Justification is not faith, love, nor other virtue; neither is it an infused quality or habitual sanctity inherent in us; 
Phil. 3.9.10.  but the righteousness of Christ considered, as it is reputed of God, is the form of Justification, or the proper and only true form of Justification, is the free imputation of the righteousness of Christ, by which the merits and obedience of Christ are applied unto us, by virtue of that near communion whereby he is in us, and we in him. Now God is said to impute righteousness into a man, when he doth adjudge, decree, and give it to him, and account and reckon it as his own, and for the merit and worthiness thereof, doth pardon, acquit, and repute him righteous. Saint Paul expostulateth this doctrine with the Galatians, whom he calleth foolish for doubting it, 
Gal. 3.2.  saying, This only would I learn of you, receive ye the spirit by the works of the Law, or by hearing of faith preached? 
Vers. 3.  Again, are ye so foolish, that after ye have begun in the Spirit, ye would now be made perfect by the deeds of the flesh? where he admireth their simplicity that seek righteousness in the flesh, but rather, and only by the means of faith in Jesus Christ, because our justification is spiritual, and not of the flesh; and this doctrine he concludeth by an invincible argument, 
Verse 26.  saying, that seeing ye are the sons of God by faith in Christ Jesus; we are therefore also justified and made the servants of God by faith: For, saith he, we are all the sons of God by faith in Christ Jesus; and if faith be able to make us sons, it must be also able to make us servants: for that which is able in the greater performance, is able in the less. O sweet exchange! O unsearchable workmanship! O benefits surpassing all expectation, 
2. Cor. 5.21.  that the iniquity of many should be covered in one just person! now Christ bears our sins, and was made sin for us which knew no sin, not as if our sins had been infused into him, and had been inherent and inhabitant in him: but because they were imputed to him, and reputed his; as if they had been committed by him, he supplying our place, as our surety, and mediator: even so his righteousness is made ours, not as though his were infused, or translated into us, as a thing inherent and inhabiting in us: but because it is reputed ours, and imputed freely to us, as if we ourselves, 
Note. We are the righteousness of God in him, as he is sin in us, by imputation.  had wrought it in our own persons: for justification and remission of sins are all one and the same, for to justify is for God not to impute sin unto us, but to accept us for righteous, and to pardon, absolve, and pronounce us just, for the righteousness of Christ imputed unto us. For so soon as the elect are absolved from their sins, they are forthwith adopted into the right and privileges of the children of God; the effect of justification, is peace of conscience; that is, when we perceive ourselves to be delivered from our sins, before God's Judgement seat, and the judgement of our own consciences: 
Rom. 8.1. Rom. 5.1.  For there is no condemnation to them that are in Christ: and being justified by faith, we have peace with God: Even that peace which passeth all understanding, whereas there is no true peace to the wicked, but they are like the raging sea that cannot rest, whose waters cast up nothing but mud, filth, and mire: 
Esay 57.20, 21.  even so the wicked hath no peace, saith God. Again, our justification makes us have free access to God by prayer, with confidence to be heard for Christ his sake; for sin was the makebate and wall of partition betwixt God and us. Now our sins are done away when we are justified, and therefore with boldness we may approach unto the throne of grace, 
Rom. 8.15, 16.  For we have now received the spirit of adoption, by which we cry Abba Father: the Spirit itself beareth witness to our Spirit, that we are the sons of God. By which we conceive very great good hope in him, to whom we pray like suppliants, that he will in his fatherly affection towards us, and in his good time give us those things whereof we stand in need: justification also begets patience in afflictions, and maketh a man rejoice in the midst of his tribulations, knowing that tribulation produceth patience, 
Rom. 5.3, 4.  patience proof, and proof hope, through the persuasion of our reconciliation unto God, and our assurance that all things how bitter and grievous soever, do work for the best unto them that love God, 
Rom. 8.28.  and are pleasing unto him in their good actions. Now glorification is an inseparable companion, and a notable effect of justification being freed from sin, and made the servants of God; 
Rom. 6.22, 23.  we have our fruit in holiness, and the end is everlasting life; for the reward of sin is death, but the gift of God is eternal life, through jesus Christ our Lord. The obedience of Christ by grace imputed to us, and by faith received of us, 
Note.  works in us a desire, care, and endeavour to obey God, and his death for which our sins are remitted, works in us another death, whereby we die to sin; and his glorious righteousness, wherewith we are invested, and made to be reputed righteous, doth purchase and merit for us eternal life and glory.  
Remission of sins is a gracious act of God, whereby for the merits and satisfaction of Christ, he doth perfectly forgive both the fault and punishment. Therefore Saint Paul saith, That by him we have redemption, through his blood, 
Eph. 1.7, etc.  even the forgiveness of sins, according to the riches of his grace: 
Rom. 8.1. Heb. 1.3.  and that there is no condemnation to them that are in Christ Jesus; who hath by himself purged our sins, and by whom the father hath reconciled us unto himself. Therefore it were absurd to think that the punishment is retained, when the sin is remitted; for if the proper cause be defaced, than the effect thereof must needs be abolished: if the body be removed, the shadow thereof remains not: so if sins be pardoned, the punishment is remitted; as for the crosses which the faithful suffer, they are not to be reputed as curses or penalties of vengeance inflicted of God, as of an ireful and direful Judge; but they are to be esteemed only as trials or as punishments of castigation imposed of God: as a loving father desiring the welfare and welldoing of his children, 
Revel. 3.19. Heb. 12.6.  As many as I love, saith the Lord, I rebuke and chasten; he scourgeth every son which he receiveth. The Lord tries us by afflictions as gold is tried with fire in the furnace, he keeps us by the cross within our limits, as water is held in with banks, 
Note.  and with the thorny hedge of troubles and vexations he keeps us within our bounds and walks, being given by nature to break out and stray; therefore David saith, Before I was afflicted I went astray, but now have I kept thy word: 
Psal. 119.67.  It is the Lord, which sendeth crosses to his children to save them, that they perish not with the wicked world: 
Augustin.  Augustine saith, that sorrows before pardon of sins are punishments of sinners, but after pardon, they are trials and exercises of just men, and so for death itself; the sting and strength thereof which is sin, 
1 Cor. 15, 56, 57  is abolished by the death of Christ upon the Cross, and therefore it is to be reputed but as a trial or chastisement, whereby the Lord doth humble us, and teach us humility and the flight of sin, and doth exercise and prove our faith, fortitude, and patience. 
Note.  Justification is a most free act of God, and performed freely by God, without coaction, or the least inducement by any dignity present, or foreseen to be in us hereafter; for being absolute Lord of all, he may show mercy on whom he list, 
Eph. 2.3.  for we are by nature all the children of wrath, and the vessels of the devil, destitute of all true grace, 
Rom. 5.  and subject to the curse of the Law: remember then that it is free in regard of us, that did not, nor could not no way deserve it, and free also in respect of God, who did freely devise and dispose the means thereof, and freely worketh faith within us, by which we do apply it to us, and is justly performed in regard of Christ, who by his all-sufficient merits did deserve it, and by desert did acquire it for us.  
Justification is also one absolute, entire, and individual act, it is only acted in this life, although it be diverse times renewed and applied afresh in us, as when the person justified doth fall into sin, and repent: now though it be a most perfect and plenary work of God, yet we come to the full persuasion of it, but by degrees, and though God at once forgive a man his sins by an absolute act, which admits neither increase nor decrease, yet that man receives his pardon by such a faith, or such a persuasion of faith, as is not always one, but is sometimes stronger, and sometimes weaker, ebbing and flowing like the salt waters, sometimes appearing, and sometimes hidden; like the sun, with a thick mist, or a dusky cloud. Now our justification may be perceived and known three ways: First, by the suggestion of God's Spirit. Secondly, by faith, which is a certain assurance of persuasion of God's love in Christ. Now a man may assure himself of faith, if he love God for God himself; 
1 Tim. 1.5.  and his neighbour truly as himself; for love accompanies faith, as the light doth the sun, indeed it proceeds from faith: for as one saith, 
Gregory.  Such as is our faith, such is our love; a man may assure himself of a justifying faith, if he do strive against his doubtings, and with an honest heart do will to believe and unfeignedly desire to be reconciled unto God, and withal do use constantly the good means that God hath ordained to beget and increase it in himself: 
Gal. 2.16, etc.  for God accepts the will to believe for faith itself, and the will to repent for repentance; the reason hereof is plain, for every supernatural act presupposeth a supernatural power or gift; and therefore the will to believe and repent, presupposeth the power and gift of faith, and repentance is in the heart: for a man may come to be assured of his justification by certain infallible signs and tokens of it: as when we see ourselves by the righteousness of Christ, of the free grace of God redeemed from death, delivered from hell, and freed from the fearful condemnation of the wicked, there is a joy most unspeakable and glorious, wherewith our hearts must needs be ravished: The second is the peace of conscience: while sin and the guilt of sin remained, there was no peace nor quietness to be found, but fear within, terrors without, and troubles on every side. But when our sins are once nailed to the cross of Christ, and forgiven us, 
Note.  than the winds are laid, the waves are settled, the sea is calmed, the soul is quieted, and imparked within the pales of peace. Again, we may know that our peace is good, and that our justification is passed with God; if we shall find a promptitude and nimbleness in ourselves to do that which is good: For when a man doth find favour from God for the forgiveness of his sins, than the love of God constraineth him that joy which he receiveth, and putteth new life into him, 
Greenham.  and enforceth him to the performance of those things which are pleasing unto God; then his understanding is enlightened, his judgement is reform, his affections are bettered, his joys are in heaven, his desires are to Christ-ward, his progress to Canaan, his course to jerusalem, and his anger is consumed upon his own corruptions: For we must know, that when God doth impute righteousness unto us, to prevent our damnation by sin, than he doth also infuse righteousness into us, to hinder the domination of sin; therefore Saint Paul saith, 
1 Cor. 1.30.  that Christ is made unto us righteousness, wisdom, sanctification and redemption; and he tells his Corinthians, 
1 Cor. 6.11.  that they are washed, sanctified and justified: so than he that circumciseth the foreskin of his heart by true repentance, he that warreth against his own lusts, and truly striveth to serve the Lord in all his precepts, he may know for certain, that God hath cut the cords of his sins, and buried them all in the blood of Christ; but let the ungodly and uncircumcised heart know, that so long as they addict themselves to their known enormities without repentance, they are not of the Kingdom of Christ, neither are they clothed with the robes of his righteousness, but covered with the rotten rags of their own wickedness; for those that are in Christ, 
Rom. 8.1, 2.  walk not after the flesh, but after the spirit: they that are his, have crucified the flesh with the affections and lusts thereof; 
Gal. 5.2.  but to live and continue in sin, is to take sin down from the cross, and to put life and spirit into it: 
Luther.  For as one saith, that a man may try and know whether he be incorporated into Christ or not, by this; that as a man feeleth his heart cheered and sweetened by the sense and feeling of God's promises and favour, grounded and settled in his heart; so such a man as no man is, but he that is justified, hath forthwith regard of his neighbour, 
Note. Leu. 19 Jam. 2.8.  and helpeth him, as his brother careth for him, dareth him, giveth him, comforteth and counselleth him, yea, he is grieved if there be none towards whom he may be serviceable; he is patiented, tractable, and truly friendeth all men; he doth not esteem the temporal pleasure and pride of this life; he judgeth no man; he defameth no man; he interpreteth all things for the best; and when he seethe not the matter go well with his neighbour, as that he fainteth in faith, waxeth cold in love; he prayeth for him; he reproveth him; he is sorely grieved for him, for any thing committed against God or his neighbour; and all this proceedeth from the root and juice of God's grace: for that the bountifulness, love and goodness of Christ, hath sprinkled and replenished his heart with sweetness and love, that it is a pleasure and a joy for him to do good to his neighbour, and is grieved for his sins, as Samuel for saul's: 
1 Sam. 15.35.  by these and such like works of grace, a man may come to a certain knowledge of his justification, which how well worthy it is of our knowledge, they can best tell, which feel most the comfort of it; and let no man think it impossible to be discerned by man, because it is performed by God without man: For, though it be acted by God in heaven; yet it produceth many notable graces in man upon the earth, by which it may be perceived as a Vine by her grapes; or as a Lamp by her light.  
Besides. Regeneration and Justification, have such relation and nearness one to another, as that they seem to be almost but one act, caused and effected at one instant of time: for when we are regenerated, then are we justified; and when we are justified, we are then regenerate, and not before. These two offices in our salvation being distinguished, rather by their names, then by any special mark of difference in their several executions. Again, the Apostle in his Sermon at Antioch, 
Acts 13.38.  concludeth, saying: Be it known unto you, ye men and brethren, that through this man Christ, 
Vers. 39  is preached unto you the forgiveness of sins, from which ye could not be justified by the Law of Moses: by him every one that believeth is justified; so that he absolutely denyeth the power of Justification to be in the works of the Law, and doth absolutely ascribe it to the power of faith in Christ; and he giveth a reason of this doctrine: for, saith he, If righteousness be by the Law, 
Gal. 2.21.  than Christ died without cause: So than the very cause why Christ died, was, that righteousness might be imputed and apprehended by faith to all them that believe; seeing that by works it is impossible: and therefore saith the Prophet David, 
Psal. 32.1.  Blessed is he whose unrighteousness is forgiven, 
Verse 2.  and whose sins are covered: Blessed is the man to whom the Lord imputeth no sin: so he thinketh them most righteous, that have their unrighteousness forgiven them, and them most holy, that have not their sins imputed unto them: 
Rom. 4.  The fourth to the Romans, the whole Chapter, is an earnest and sufficient proof of this argument and doctrine; where the Apostle laboureth by direct evidence to satisfy all doubt, as if he had foreknown the stiff and unreconcilable oppositions of these times, against this doctrine of Justification, in which Chapter he maketh Abraham his instance, in whom there was as much cause of boasting, and as much righteousness as in any other particular, save Christ Jesus only; yet he there proveth, that Abraham, upon whom God had founded his peculiar people, was not justified by the righteousness of his works; but that this faith was imputed unto him for righteousness, and for proof allegeth Scripture, 
Gen. 15.6.  And Abraham believed the Lord, and he accounted that to him for righteousness: so that the matter of our justification is the righteousness of Jesus Christ only; and the means of apprehending it, is only by faith. This doctrine howsoever it is made strong and unresistable by many testimonies of holy Scripture; and though it be zealously maintained by men of great learning and religious judgement, yet it hath endured violence, and suffered disgrace, both by ignorance and envy; this age maintaining such oppositions of error, as the ignorance of former times first occasioned; therefore at this day this argument of justification is one of the main controversies of the world, the one maintain justification by faith only, the other by works; that defending truth, this opposing it: and though a faithful man would be willing to quarrel in defence of faith, 
Note. Psal. 91.4.  faith being our shield of defence against all gainsayers, sin and the dwell; yet know not how to give addition of strength to them that have already exceedingly traveled in this manifest truth, and whose faithful pains have maintained this quarrel, with valour and victory, against all opposition; neither is it in the purpose of this business to dispute questions of truth, but to deliver truth, as it is, by admonitions and plain teachings, to men of simple & easy understanding, for whose Christian good these pains are principally taken; whose simplicity might most easily be confounded in the intricate search of cunning arguments, for these respects. And because all contention and strife of words is in the hatred of my nature, I will as I find it written down sparingly deliver myself in a large argument and strike only one blow at the enemy of faith, that I may be known to be an enemy of that enemy; and that by a familiar proof I may instruct the knowledge of them that are less learned: For they that deny justification by faith, and approve it by works would frame this argument from the testimony of Saint James, 
Jam. 2.17. etc.  who speaking of a general faith, doth utterly disable it from the office of justification: and therefore he saith, that Faith without works, is dead in itself; for as the body without the spirit is dead, even so faith without works is dead also. Therefore, say they, that the Apostle concludeth, that of works a man is justified, and not of faith only. To this is answered, it is most true that fruitless faith is dead, neither can justify, and that good works are the spirit and soul of a living faith; for as the body without the soul, is not a living man but a dead carcase; so faith without works is not living, is not saving, nay, is not true faith, but only bears a general name: and with Saint james we may conclude against all such faith. But if there be a faith that hath a necessity depending of good works, as necessarily as the soul to the body, and the fruit to the tree, and that this faith declare itself to be plentiful in good actions, the fruits of a living faith; we may then with Saint James conclude against them: for he doth not as they do, disinable all faith in the work of justification, but only that faith which is dead, 
Note.  and without works. So both opinions imply a necessity of works; the one as the cause of justification, and the other as an effect in them justified.  
It were easy to be large in numbering authorities, and in reporting such distinctions and shifts as the deceived use in supporting their erroneous opinions: they are but inventions, therefore without respect we will pass them over, 
Note.  but advise the Christian Reader to beware of both extremes, and modestly and moderately to understand the means of his justification, that his zeal carry him to no extremity, but to the virtuous mean only, and not to ascribe all to faith, and nought to works, but to give them both their necessary respects: for as we are not justified but by faith, so our faith is not justified but by our works: for if our works be not faithful, & our faith working, we are not justified, neither can be saved. For when it is said, that faith only justifieth, it is meant and not denied that charity is joined with that faith which justifieth, being inseparably united unto it; but that only faith, and not charity is the means by which we embrace Jesus Christ, our justification & righteousness. As for example, the fire hath heat and light, which qualities cannot be severed in that subject; 
Note.  yet the fire burneth by heat only, and not by light: now if they will reason & say, if the heat of the fire only burn, 
Similitude.  than it burneth without the light of the fire, but that it cannot do: such is their reason against justification only, because it cannot be separated from charity. Likewise, though the parts of man's body be joined together, and one is not without another in a perfect body, yet the eye only sees, and the ear only hears, and every part hath his distinct office; and so hath faith and charity. Thus may the seeming difference between Saint Paul and Saint james be reconciled: 
Heb. 11.  but such faith and works as Saint Paul meaneth, justify us before God; but such faith and works as Saint james meaneth justify us before men; but God doth justify effectually, faith doth justify apprehendingly, and good works do justify declaringly; that is, we do declare ourselves by our works unto men to be justified: therefore good works do not precede a man to be justified, but follow him being justified, as the effect and fruit of faith: that is, our works shall be our witnesses what we are in heart, and what we are in faith: 
Rom. 4 22.23. Eph. 2.10.  but by faith we are justified and made righteous in the sight of God. Saint Paul saith not, that we are the creatures of God in Christ through good works, but that we are created of God in Christ to do good works. Again, you are saved by grace through faith, and that not of yourselves: it is the gift of God; 
Vers. 8, 9  not of works, lest any man should boast himself. 
Math. 9.22, 29. Mark 5.34, & 10.52. Luke 7.50. & 8.48. Acts 26.18. John 1.12.  Our Saviour Christ as it is in sundry places of the Evangelists recorded, saith often, thy faith hath saved thee, only believe: believe only, and thou shalt receive remission of sins, and inheritance among them that are sanctified by faith in me: as many as believe in me, to them hath God given power to become the sons of God: whosoever believeth in me, shall not be condemned, shall not perish, but have everlasting life; these be the words of our Saviour Christ: now Saint Paul saith, Believe in the Lord Jesus Christ, 
Acts 16 31.  and thou shalt be saved: 
Gal. 3.8. Rom. 4, 3, etc.  God doth justify through faith, we are blessed by faith: we are the children of Abraham, yea, we are the children of God by faith; the righteousness of God cometh by the faith of Jesus Christ, unto all, and upon all that believe. If therefore thou confess with the mouth of the Lord Jesus, and shalt believe in thy heart, that God raised him from the dead, thou shalt be saved, for with the heart man believeth unto righteousness, 
Rom. 3.24, etc.  and with the mouth man confesseth unto salvation. We are freely justified by his grace through faith, but justification is only proper to God's children, so that all profane and ungodly people are out of possibility to be justified and made righteous in the sight of God: this is proved by Saint Paul to the Romans, 
Rom. 8.3.  Whom he predestinated, them also he called, and whom he called, them also be justified. And again, justification is a righteousness in the sight of God; that is, such as have a true, a living, and a saving faith: and by faith we do apprehend the righteousness of Jesus Christ. God is content to accept of such in the righteousness of his Son, and to obscure their sins, and to make them to appear, and stand before him, as actually and verily just, by his imputative righteousness, as if they had wrought it personally, in the practice of their own lives. If any make demand, how can these things be; I answer with the Apostle, 
Vers. 33, 34. Rom. 5.1.  It is God that justifieth, who shall condemn? Therefore being justified by faith, we have peace with God, through our Lord jesus Christ. Thus fare Saint Paul, whereby we may see, that if justification and salvation should be attributed to the merits of man's good works: it would occasion boasting and glorying in the flesh, and challenging of our justification and salvation, as due to the merit of our good works, and so much ab●te and abase the glory of God's grace, that grace should then no more deserve the name of grace; 
The Scripture is full of proofs in this argument, look, Gal. 2.16. Rom. 3.21.22.28 30. Act. 13.38. Rom. 1.29.30, 31.  but if Justification and Salvation be as it ought to be, wholly given and ascribed unto God's grace and mercy promised unto us in Christ Jesus, which we do apprehend and lay hold of only by faith, as the only instrumental cause under God's grace, then is all the glory and honour of our justification given only unto God, without any merit of man; and so as it is said before, is concluded, that we mean not by faith only, to exclude the doing, but the meriting of good works.  
Seeing that none can be saved but those that are first justified, and seeing none can be justified, but they that have a true, living and a working faith. It behoveth all men to have a principal care to have the assurance of this faith, that so they may be sure to be justified, that they may be sure to be saved. And because all men are naturally prone to deceive themselves with flattery and favourable opinion of themselves and their own actions; because Saint James, and so the Scripture, 
James 2.  in many places, doth utterly dis-inable an idle dead and a fruitless faith, from the office of Justification: it therefore nearly concerneth all men, seriously, and without private respect to examine their faith, and compare their faith and their works together, that their works being good, those works may justify their faith to be a living and a saving faith, and that they content not themselves with a bare and common historical faith, the which the Devil and the damned souls may have; but that their faith may be approved good; by the sufficient testimony of their good works, without which their faith cannot be good: For as the tree is known by his fruit; and as it is impossible to gather grapes of thorns, or figs of thistles: even so is our faith judged by our works; and so it is impossible that good works should proceed from an evil faith; or that a good faith should not produce good works, good works being a necessary dependence upon a good faith. This aught to provoke all men to an emulation of godly exercise, to contend to exceed in holy actions, and to square and fashion all their works by their faith, 
Note.  and to make every act of theirs, a testimony that they are truly faithful: For he that is not with us, is against us, and those works of ours that witness not for us, will be witnesses against us, and will condemn us in the sight of all men, that our faith is not good, or not at all; and that therefore we are not justified, neither can be saved. This may judge all those actions of men, that disproportion a good faith and a good conscience: For though men flatter themselves, and promise peace to their souls, and think to be justified and saved by a bare acknowledgement of God, and their common historical faith; yet in a time, when they think not on't, 
Note.  their ungodly works will make war upon their souls, and bring upon them a sure and a sudden destruction. Again, seeing justification is a means ordained by God to bring us to salvation, this aught to move all men to a faithful acknowledgement of God's love, who only is the principal and first moving cause in every circumstance of our salvation, and that we do acknowledge ourselves in great humility, to be altogether defective and unable in the work of our own salvation, and that every grace in us, is both caused and continued in us by the secret power of God, ourselves being merely passive, and moved to divine exercise by the only direction of the holy Ghost; and therefore, that we do ascribe the honour of every good action to God, by whom it is caused, and utterly disgrace ourselves in our own estimation, because God's grace doth lead every man to every particular action of goodness. 
Note.   
Again, seeing that by faith in Christ, God doth both cancel and abolish our sins, and repute us righteous in his presence; it doth remember all men the admirable degree of God's favour, and the powerful operation of faith: First, God's favour towards us, he being pleased to forgive us our sins and deserts of condemnation, and to give and impute the most absolute righteousness of his dear Son, Christ, to all men upon this easy condition of faith, that such, who have a true faith to apprehend him, shall be accepted in his favour as sons, and shall appear in the presence of God as equally righteous, as if themselves had actually performed righteousness in their own particular persons: Secondly, 
Heb. 11.1, etc.  we are taught the powerful operation of true faith; that it is able to enter heaven, and to apprehend and apply Christ and his righteousness, to reconcile the favour of God unto us, and to satisfy his displeasure, to wash off the leprosy and spots of our sins, and to put on us the garment of righteousness, even Jesus Christ the Son of God, by whom, and through whom, we are justified in the fight of God, and by whom also we shall be saved.  
Let us therefore carefully endeavour ourselves in a constant exercise of all godly actions, not that we repose our justification in the virtue or merit of our own works, but that by the testimony of our good works we may approve ourselves to be faithful; and that our faith is more than a common or a general historical faith, even a living and a saving faith, which is, and must be the only means of our apprehending Christ, who is the all-sufficient and only matter of our justification; and let this be the only glory and pride of our well-doing, that this witness of works shall gain us the reputation of God's servants; and that God's faithful children here on earth shall esteem and repute us to be of their fellow-brethrens, than which, let us never desire a greater cause of boasting; and this judgement of good men, must needs rise from the testimony of good works, because there is an inevitable necessity of consequence, and necessary dependence between faith and works, they being as inseparable as the heat from the fire, and as necessarily depending as the body and the soul; let this provoke us to a zealous forwardness of all godly actions, because thereby we shall conclude the assurance of our justifying faith, and thereby satisfy the desire of our own souls, and that doubt which otherwise might justly be had of us in the common opinion of men: From this argument must needs follow this conclusion, that seeing we have the fruits of faith, 
Note.  good works; therefore we have also the cause of works, true faith; and that therefore this faith thus working, is a tree of Gods own planting; this is that use, this is that comfort and consolation which we shall understand and find in the nature of our best deserving works; thus let us esteem them, and but thus; let us therefore avoid and abolish that dangerous opinion of meriting by works, because it is fare better to want honour, then to force it from God by violence; nay, let us rather disgrace ourselves, then to dis-inable our Saviour Jesus Christ: for if righteousness be from ourselves, it is not only from him, and then would follow that absurd and blasphemous conclusion, that he is not the only Saviour; neither hath perfected the work of man's salvation; let us therefore do all the good we can: 
Note.  but let us repute our deeds, though never so good, to be the effect, and not the cause of goodness in us; let us also confidently hold, that nothing is able to merit salvation, but only the righteousness of Jesus Christ; let us therefore utterly disclaim ourselves and our own power, which is nothing but weakness, and wholly ascribe all virtue, and all power to our Saviour Christ, for it is safer to give him honour, then to take it from him; and it will fare better become our Christian modesty to acknowledge our weakness and infirmities, then proudly to boast and advance ourselves above our deserts, and worthiness. If therefore God by the moving of his holy Spirit, do incline our hearts unto godliness, he will also give us grace to continue in the same, and give us a desire and power in godly exercise; which when it makes us grow plentiful in the demonstration of holiness, let us ascribe the glory thereof unto God to whom it is due only; and only acknowledge ourselves to be that instrument, whereby his holy hand of grace is pleased to work with to our salvation.   

Of Faith.  
FAith is the ground, the foundation, and the pillar of the truth, 
1 Tim. 3.  and it is the constant assent of the heart unto those things which be taught and promised by the word of God; for to believe is to assent unto the same which we do hear: it is also a certain and sure persuasion of the heart, 
What it is to believe that there is a God.  whereby we do believe certain things of God, as that there is a God, and that there is but one and none other besides him: that he is omnipotent, the creator of heaven and earth: that he is just, doing good to the righteous, and punishing the wicked: that he is good, gentle, and merciful to them that do amend their sinful life: that he is true, and keepeth promise; that he is able to perform what he hath promised; that he is everlasting, and many other things that be reported of him in holy Scriptures; and to believe also of Christ; that he is the only begotten Son of God, the word of God, made flesh, true God and true man, our only Lord, redeemer, Saviour, and Mediator; he was crucified, dead, buried, and rose again, taken up into Heaven, touching his manhood; and that he sitteth at the right hand of the father; and that he shall come at the end of the world to judge the quick and the dead; and many other things set forth in the Evangelists and Apostles: and to believe of the holy Spirit, that he is of the same Godhead equal with the Father and the Son: that he is of the light giver of the minds, the comforter, teacher, reliever, renewer, sanctifier and governor of the elect of God, this maketh a great matter to the salvation of man, how it be grounded in their hearts. Secondly, 
To believe God.  that we do believe God also: that is to credit and to believe his word, as the word of God, of whose truth being a thing altogether infallible, it were a wicked matter to doubt: that we do believe also Christ the Son of God, as when we do believe his Word to be the Word of the only begotten Son of God, sent unto us from his Father: for Christ saith, He that believeth in me shall have life everlasting; 
John 6.40, etc. Vers. 29. 1 John 3.23.  this is the work of God, that ye believe on him whom he hath sent. To believe him as Christ the anointed of God, is to believe him in all points, his words, his actions, and not to doubt any whit of any his sayings; we should not only believe of God, and God, but also in God; and to believe in God is to direct all our hope unto God, and with sure confidence and trust to depend upon his goodness. This third degree of faith riseth upon the first two; for whosoever do believe of God, and believeth God also aright, cannot choose, but assuredly and with all his heart depend upon the truth and goodness of his promise, for otherwise it is no Christian faith, but a false faith, which is not faith, but opinion: 
John 14.1, 11, 12.  for Christ saith unto his Disciples, Let not your hearts be troubled: ye believe in God, believe also in me. Believe me that I am in the Father, and the Father in me. Verily, verily I say unto you, h●e that believeth on me, the works that I do, the same shall he do also. By which words he requireth belief and trust in him aswell as in God the Father. This Christian faith is only true and necessary to the obtaining of everlasting salvation: but we must understand that the nature and disposition of God is such, that no unfaithful person can please him; for how should the unfaithful person please him, who is the most true and faithful of all? thereupon cometh that saying to the Hebrews, 
Heb. 11.6.  that without faith it is impossible to please God. Therefore no man can be blessed without faith; for how can he be blessed, which pleaseth not God? but such that have no care for their everlasting salvation, they be not compelled by any necessity to believe, for they may perish without faith. But they that do desire to be saved must of necessity think upon faith, 
John 3.16.  without the which they cannot be saved. Our Saviour said, that God so l●ved the world, that he gave his only begotten Son, to that end, intent and purpose, that whosoever do believe in him should not perish, but have everlasting life. It is also necessary for every Christian man to know that Christ the Son of God is sent into this world from the father, to redeem and save sinners: Christ saith, This is everlasting life, to know God the Father, 
John 17.  and jesus Christ the Son whom he hath sent. This knowledge is so incomprehensible to man's understanding, that it seemeth unto him mere foolishness, because the wisdom of the world is not capable to comprehend it: therefore it is necessary that it be attained by faith, by the power of the spirit, By this me know that Christ is the Son of God. 
John 6.29.  We ought likewise to believe all those things which do concern the resurrection, the ascension, the Priesthood, and everlasting Kingdom of Christ; and that he sitteth and ruleth at the right hand of his Father, and for his coming again to judge, with the rising to judgement and life everlasting to come, all which matters cannot be comprehended without faith.  

Rom. 4, 5, & 6. chap.  We are required also of necessity to believe those things which the holy Spirit doth work in our hearts to our salvation: when as Christ doth forgive us our sins through faith in his blood, and so doth justify us, and when he by his grace makes us the children of God by adoption, 
1 John 1, etc. Acts 15. Gal. 5. Rom. 10. 1 Pet. 5. Rom. 5. Heb. 10.  when he doth purify our hearts, and maketh us able to do good works, and to love our Christian brethren; when he stirreth us up by godly motions to call upon our Father by prayer, to withstand Satan, to be constant and persevere also in troubles; all those things be so wrought in the Elect of God by the virtue of the grace of Christ, that none of them can be done in any man unless he hath Christian faith: this is a great point of wisdom in man to know from whence these gifts do come. This consideration doth admonish us, that they which do lack true faith, must cry unto him who doth only work the same in our hearts by the operation of his holy Spirit: 
Faith is the gift of God, and we do receive it into the soul by the instrument of the body.  for so wonderful great is the grace, and the lovingness of God toward us, that he doth not only promise everlasting life and salvation unto us wretched sinners, if we do believe in him; but he doth also give them this gift, that they may believe in him: therefore it is a clear matter that we have nothing in our flesh whereof we may glory. Let them therefore which have but a weak and a small faith, pray with the Apostle, Lord increase our faith. Let them which be strong in faith, acknowledge the gift of God, and magnify his grace: if they do see any that do lack the same gift of faith, let them pray to God for them, the author and giver of faith, that he will vouchsafe to give them also the spirit of faith. It is manifest that true faith is the gift of God, 
How Gods gifts be given.  and Gods gifts are bestowed two manner of ways: some he gives immediately, without any ministry or help of man; as the soul, life, understanding, will, appetite, and those things which do help towards the sustentation of our life, love, hatred, fear of evil, power to see, to hear, to smell, to taste, and to touch; and those outward things, as the Sun, Moon, light, day, night, air, summer and winter, etc. and some things the attained by the means of man's ministry and industry, as a secondary means: as the body, the nutriment of the body, corn, bread, wine, clothes, and such other like, yea, civil government, public quiet, by true justice in the magistrate, arts, sciences, tongues, usage and experience of things. Again, some things be so given of God; that he which receiveth them, doth not perceive that he receiveth them; as when the soul is joined to the body, and life put into it, and some things are received with perceivance of man's understanding, as those things be which are given to men of ripe and good years, and they may be perceived either in body, as corporal gifts, either in spirit, as spiritual gifts. 
Whether faith be given without measure.  Consequently, we must consider also that all and singular gifts of God, as well corporal as spiritual, whether that they be given immediately from him, or by some mean are bestowed in a certain measure; for no man in all points hath granted unto him such a perfection of any gift, but that he may be made more perfect in the same gift: for whosoever is wife, is so wise in measure, that he may yet be made wiser in that; of that sort is the gift of faith, and all other the gifts of God granted unto men: this the Apostle witnesseth, saying, that no man esteem of himself more than he ought; 
Rom. 12.  but so esteem himself, that he behave himself discreetly according as God hath dealt to every man the measure of faith. Again, the Apostle saith, that there is given to some a greater, to some a lesser measure of faith; 
Ephes. 4.  yet there is one Lord, one Faith, one Baptism, one God, 
One ourself, but not all one measure.  one Father of all, which is above, and through all, and in you all. Wherefore the faithful be not alike in those things which do grow upon faith, and do follow the same, as in knowledge, in love and fear of God; also in hope, love to our neighbours, patience, and study of godly life. Again, 
Measure of faith sufficient to salvation. 1 Cor. 12.  the measure of faith is so divided by the providence of God, that to the elect there is no less given him then is sufficient to salvation: For he giveth a sufficient proportion to every one; for he that hath the greater, hath never a whit the greater salvation, nor he which hath the less hath never the less salvation; the truth thereof is set forth in Exodus, and they gathered Manna, some more, 
Exod. 16, 17, 18.  some less, and unto him that gathered much remained nothing over, and unto him that had gathered little, there was no lack. True faith whereof we do speak is not given unto all men; therefore it is that the Apostle saith, 
2 Thes. 1. Rom. 10.16. Esay 65.12.  all men have not faith, all men do not believe the Gospel; for Esaias saith, Lord, who hath believed our sayings? To obey the Gospel, is to assent unto it with true faith, and to repose ourselves in it, with a good and assured trust; therefore the true faith of Christ is not in all men, that is to say, it is none of those common gifts of God, which are commonly given unto all men; but it is one of the special graces, which are only given unto some few, by the providence of God: of this kind be also the heavenly and spiritual gifts, which be necessary unto true and everlasting felicity; such as faith, hope, charity, patience, the study of godliness, and the fear of the Lord, and the like.  
No doubt, this gift of faith is a singular gift of God, but it is not enough for a man to have it, 
When it is once gotten, it must be nourished when we have it.  unless that after he hath it, it be continually conserved, increased and practised throughout all our life: for faith is of the same nature that the virtues be, which be naturally poured into us, and be necessary for the conservation of this present life, which it is not sufficient to have received them, unless they be also furthered, amplified and increased in us: as for example, the power of reason, which we received at the first birth of our flesh, which must always be nourished, advanced, and exercised to the necessary uses of our life: 
Note.  So this Christian faith, which is, as it were, a certain reason of our second birth and new man in Christ, must like an infant, be fed and furthered, to the spiritual life; the increase of faith, is when it groweth and increaseth in the hearts of the faithful, whereby it waxeth stronger and stronger by the grace of God, that we be now able to believe those things, which before we could not believe, although they were never so true, and set forth in the Word of God, that Christ is the Saviour of the world. 
2 Thes. 1.  The Thessalonians increased in faith abundantly: this increase of faith doth depend upon the increase of the knowledge of Christ; so the faithful be admonished of Saint Peter, that they should increase in the grace and knowledge of our Lord and Saviour Jesus Christ: 
2 Pet. 3.  the increase of faith may be perceived in the mutual love towards our brethren in their patience and suffering of troubles: So the Apostle meant when he said, For as much as your faith increaseth, 
2 Thes. 1.  and the charity of every of you one towards another aboundeth; so that we ourselves do glory of you in the Church of God, for your patience and faith in all your persecutions and tribulations which you do suffer, on the other side staggering and careful fear, doth argue a weakness of faith; so it was said to Saint Peter, Why doubtest thou, O thou of little faith? 
Mat. 14.30, 31.  and they which do start back in the time of temptation, persecution, affliction, or tribulation, are tried to be weak in faith, and do prove themselves so to be: so the faith of St. Peter was weak, 
Mat. 26.71, 72.  when he was proved by the maiden's word, and denied his Master. And seeing that there is given to all the elect of God, a measure of faith from the Lord, and that the same is not all one, in all men, and yet sufficient for every one unto salvation; and is such, that it is not perfected in any certain space of time, or years, but that we must travel in it, and endeavour it as long as we live in this world: as soon as faith is conceived by the gift of God, 
Faith breedeth true repentance.  it produceth and bringeth forth, as her daughter, true repentance, and that so soon, that it seemeth to bring it with her from heaven, as her waiting maid, whereof there be many examples in the holy Scriptures: Zach●us, as soon as he was come to the faith of Christ, said, 
Luk. 19.8.  Lo, Lord, I do give the one half of my goods to the poor, and in case I have beguiled any body, I do restore, four times as much; which words do manifestly declare the judgement of true repentance; and when a great sort of people began to believe the saying of St. Peter, 
Acts 2.37.  they had remorse in their hearts, and braced out, saying, What shall we do brethren to be saved? and many of them that began to believe, came to the Apostles, and disclosed their doings, moved, no doubt, by the spirit of repentance.  

The true knowledge of God.  Faith doth take hold of the true knowledge of God, and of Jesus Christ his Son, which the world here cannot attain unto. The holy Spirit doth kindle a light in the hearts of the faithful, so that they may most certainly know those things to be most true, which they do believe in faith, so Saint Peter said, to whom shall we go? 
Joh. 6.68, 69.  thou hast the words of eternal life, and we are sure and believe, that thou art Christ, the Son of the living God; and Christ said unto them which believed in him, 
John 8.  if you abide in my word, you be verily my Disciples, and you shall know the truth; thereof cometh that assuredness of faith, 
Note.  whereof mention is made before. In God's case and Religion, all things are blind and doubtful to man's natural reason, but unto faith they be certain and clear, and thereby we know, that we be the children of God; faith doth take hold of the gifts of God, which we do request of him in prayer, the attainment of the which, cannot be hoped for, nor trusted upon without we ask in faith; 
James 1.6.  wherefore Saint james saith, Let him ask in faith doubting nothing, for he that is doubting and wavering, is like a wave of the Sea, tossed to and f●owith the wind, and carried with violence. And Christ saith, Verily I say unto you, 
Mark. 11.23 24  whatsoever you request in your prayers, believe that you shall obtain it, and it shall befall unto you. Again, faith doth work in him that is justified, a peaceable, quiet, good, and contented conscience towards God through Christ: so the Apostle testifieth saying, Therefore being justified by faith, 
Rom. 5.  we have peace with God, through our Lord jesus Christ: without this faith it is impossible that we should have a quiet conscience towards God; for as is said before, that by faith we do apprehend the grace of reconcilement and justification, purchased for us in the blood of Christ: faith must needs therefore work in us the invocation, adoration, 
Rom. 10.  and worship of him whom we do believe in. How shall they call upon him, saith the Apostle, in whom they have not believed? and the blind man which our Saviour made to see, when he had said, Lord I do believe, 
John 9.38. The confession of truth.  he worshipped him immediately in whom he believed. For by faith we do confess the truth that is once believed and known of us. So the Apostle doth join faith and confession together, for to believe with the heart justifieth, and to acknowledge with the mouth maketh a man safe, having the selfsame spirit of faith. At the point of death we do by faith commend our souls and spirit unto the Lord. So did the thief upon the Cross, 
Math. 27. Acts 7.59.  and Saint Stephen also when he was stone: this is the last work of faith towards God; for after the yielding up of the Spirit once, there is no longer place nor use of faith. These be therefore the works of faith towards God, first the love of God, a good conscience towards our neighbour, hope of things to come, a boldness to repair by prayer to the Throne of grace, invocation, adoration, and worship, confession of the truth, obedience, perseverance, and the yielding up of the Spirit to go immediately unto God, the faithful are comforted in the Lord by the benefit of faith: whereupon Christ also when he admonished his Disciples from whence they should seek their comfort in adversity, he said, 
John 14.1, etc.  Let not your hearts be troubled; believe in God, believe also in me; for there is in none greater goodness, in none greater mercy, in none greater knowledge of those things wherewith all our hearts be tormented, in none more knowledge and power to help and aid then is in God himself; 
2 Cor. 1.3.  so that he is justly called the father of mercies and God of all comfort. For he that is faithful doth apply himself to the goodness of God, and by it we do perceive the efficacy and sense thereof, and it bringeth comfort unto the troubled heart. By faith we do believe the promises of grace, and do by it embrace those things which be spoken of God, in his word: faith doth also mortify the concupiscence of the flesh, and maketh a man's mind humble and lowly, and worketh many other notable matters in the hearts of the believers. This excellent and rare jewel, is faith, the excellence whereof is surpassing precious, wherewith we must of necessity be endued to become perfect men. 
Heb. 11.  Saint Paul saith, that Faith is the ground of things hoped for, and the evidence of things which are not seen. This is a special jewel, and happy is the man that hath it but in quantity comparable to a grain of Mustard seed: it is the ground of things hoped for; as if it were said, whatsoever cross or calamity vexeth us, if we hope for relief and ease, we must ground it upon faith, otherwise our hope is no hope: It is the evidence of things not seen, 
Note.  it is the patefaction or laying open as it were, of the very thing, though fare from our sight, which is expected and longed for in hope, the thing hoped for through it, is as it were, 
Eph. 1.  evidently seen, and laid before our eyes, we may upon this ground build so certain a foundation of hope of the joys to come, as if we were settled in Heaven itself with Christ. It is indeed the assurance of all our comforts in the promises of God; and whensoever we lay this evidence before the celestial Judge by prayers, for therein it appeareth to be faith, or not to be; he cannot but allow it so current, lawful, and effectual, as that whatsoever we ask, though we see nothing to answer our hope, yet we may assure ourselves that we shall obtain our desires at such time, and in such sort, as shall be most fittest for our necessities; in so much as we may be bold to say, we are already partakers of that we look for before it come, 
Psa. 34.8, 9, 10.  because coming it will come: and our faith which is the ground and the evidence of things hoped for, shall not be in vain: and therefore, in what danger so ever we are, we must open this evidence, even our faith unto the Almighty in humble suit and hearty prayer, that as his promises are manifold, for the relief of his children, and his means infinite; so will he accept of our faith, 
Psal. 91.  wherein we stand assured that he is God all-sufficient, full of mercy and truth, able and willing to grant what we ask: and first we must consider, that there is no dissembling with God; neither can we brag of this rare jewel, and yet bring forth the fruits of infidelity, which then appeareth when we show ourselves impatient at the chastisements and corrections of the Lord, and when we grudge to stay the Lords leisure for help; and when leaving the means commanded by God we run to worldly and forbidden means; these things can we not shroud nor cloak under any colour or pretence: for he that searcheth the heart, findeth every dissimulation: 
Acts 5.  he found out Ananias and Saphyra in their hypocrisy, and gave them the reward of death; because they would seem to have faith, and dissembled. Learn of the good King Hezekiah, 
2 King. 20.5, 6.  whose success of his faith was such, as it effected what he desired; namely, in his sickness he recovered health, and had fifteen years added to his life, after the Lord said by his Prophet that he should dye. This is a comfortable example to be applied to the case of him that is deeply diseased within with sin, and without with crosses and calamities, wherein if he seek the Lord in this lively and working faith, he will offer himself unto him, 
The efficacy of faith.  and make him see the issue of his hope, even delivery out of all his troubles. The prayers of the faithful are of wonderful effect; for thereby God showeth himself to be a God of great compassion, and exceeding in mercy towards all believers; and at an instant he heareth and in his good time for Christ his sake, he granteth our desires, as is seen in this example of Hezekiah, whose prayer no sooner issued out of his mouth, but his petition was granted, and the Lords mercy came to meet, as it were, the King's miseries: whereby we may learn that the faithful soul being in distress hath God as present as if Heaven and earth were conjoined together. No distance of place, or process of time can prevent God to perform his will in a moment of time: but where prayer is, and faith the ground of it, there is the presence of God, 
Esay 49.  who giveth presently, or delayeth for a time, according to his will, always for the best, and good of the faithful petitioner. God delayed to grant David's request a long time, suffering him to live in banishment, and in the wilderness, crying; yet at the last, in an acceptable time, he delivered him and made him King over Israel: 
Gen. 41.1, etc.  so joseph made long suit and prayed unto the Lord being in prison, and no doubt the Lord heard him, yet in two years he gave him not his liberty: but when the time was come, wherein occasion was administered for his advancement; he then not only gave him freedom, but also made him viceroy, as it were, over all Egypt; thus doth God often try our faith, whether it be sound or not, and after proof thereof by patience, than it hath the reward. Infinite examples might be shown of the force of faith, 
Hebr. 11.  how it stopped the Lion's mouths, how it qualified the heat of the fire, and how faith gave David the victory over Goliath; but let these suffice. And sith that faith and humble prayer are so effectual; 
1 Sam. 17.46, etc.  let us not rest dissolute and careless to seek it, but with all diligence and carefulness, let us ask it of the Lord, and he will give it us abundantly, so shall we be able to perform and bring mighty things to pass beyond humane expectation; the examples in the Scriptures are common, they are infinite, which may confirm our faith: seek therefore the Scriptures, the sweet Manna of our souls, they will show us the admirable things which have been wrought by lively faith; let us therefore assure ourselves, that this God, who hath done for us wonderful things, will be present also at our prayers; and if we ask faithfully, he will bring such things to pass for us, as shall seem marvellous to the eyes of men. Now, sith this excellent sweet and surpassing jewel is the gift of God, and that he giveth all his rich blessings freely and for nought; let us not fear to frame our prayers unto him in all humble obedience, and go freely to the throne of Grace, and he will give us at large, what we shall desire in faith. In brief, faith is the hand of the soul, which layeth hold of the promises of Christ in the mercy of the Almighty; she hath a bright eye that pierceth heaven, a holy ear, a clear heart, and a sure foot standing upon a rock; she is the strength of hope, the trust of truth, the honour of amity, and the joy of love; she is rare among the sons of men, and hardly found among the children of women, but to the sons of God; she is the assurance of their inheritance, and in the children of grace, she is the promise of their portions; she looks toward heaven, but lives in the world, in the souls of the elect, to the glory of the elector; she was wounded in Paradise by a dart of the Devil, and healed of her hurt by the death of Christ Jesus; faith is God's blessing, and man's bliss, reason's comfort, and the glory of virtue.   

Of Hope.  
AFter the knowledge of God, which is by faith, there followeth hope, love, patience, invocation, and fear of God, obedience, and such other like, which do belong unto true godliness; wherefore like as before is noted those things, which a godly person ought to consider of God, and to conceive by the knowledge of him, and his Son Christ: So it is meet to speak of those things which do follow in the knowledge of God in us, without the which, true godliness can take no place; for those things which be recited before of God, cannot do us any good, unless we do depend upon him in sincere faith, hope, charity, patience, invocation, reverence and obedience: for as of true faith is said sufficiently before, 
What is the hope of Christian men. Rom. 1.24, 25.  it is not amiss likewise to note something touching hope; for the definition of hope, it is an expectation of things to come: for the Apostle saith, that we are saved by hope, but hope which is seen is no hope, but if we hope for that we see not, then do we with patience abide for it, looking and hoping to be adopted the children of God, and to look for the delivery of our bodies which is to come, by the resurrection and glorifying of the children of God; therefore the hope of true Christians, is the assured and unmoveable expectation of those things which be promised unto us in Christ Jesus, 
1 Pet. 1.13.  
Hebr. 6.17, 18, 19, 20.  whereof nothing doth appear to us in this life, but we shall have the full fruition of our constant hope in the world to come, at the coming of our Saviour to deliver us, and to bring us out of the midst of evil, the rising again of our bodies to glory and life everlasting, salvation and felicity, the fellowship of Angels, yea, of Christ himself, and the perfect sight and knowledge of God beside, that which neither eye hath seen, nor ear hath heard, nor the heart of man conceived, which is provided for the elect of God: Christian hope is bred of faith, and cometh of the knowledge of God, because we do know that God is in creating Almighty, in governing wise, in preserving just, in helping good, and in his promises true and sure, and we do credit his promises, and the same which we do credit and believe in faith, that we do look for also with a fast and a firm hope; for the Apostle saith of Abraham that he believed in hope against hope, 
Rom. 8.  because he knew that God is so mighty, that he is able to perform, whatsoever he promiseth; faith cometh not of hope, neither doth knowledge come of hope, but hope is bred of the faith of the promises and knowledge of the might of God, the Prophet saith, They shall hope upon thee, O Lord, 
Psal. 9  which have known thy name; for that thou dost not forsake them which do seek thee, and do hope upon thy mercies in Christ.  
But for as much as it is not possible, that the heart of a sinner, which is troubled for his sins, and afflicted for Christ, should be faithful without hope, whilst he is in the very temptations and sufferings of his troubles, the beginning of hope cannot come of proof; wherefore that which the Apostle saith, 
Rom. 5.3, 4.  that proof breedeth hope, is to be understood, not of the beginning, but rather of the increase of hope, and maketh up and perfecteth it: for the Apostle meaneth not that troubles laid upon men for Christ's sake, should decay the hope of the glory of the children of God, 
God is our hope and strength, a very present help in trouble.  but enforceth it the more, making it thereby more supreme and fast: so than the beginning of hope comes of faith, and the knowledge of God. For as much as hope is of things invisible and to come, and not of things visible and present; it falleth out oftentimes, that the hearts of them which live in hope be sore assaulted, and their hope so impaired in their troubles; miseries and afflictions, that they need aid, succour and strength, whereby it may be cherished and encouraged, lest it do utterly decay and perish, yea, the very tarrying in the deferring of those things which we do hope for, is so troublesome, irksome and loathsome, that though there be no temptation at all joined with it, yet it is alone sufficient to drive a man's hope unto desperation, unless it be upholden by the divine assistance of God's grace; 
Prov. 13.12.  this Solomon meant, when he said, the hope which is deferred and prolonged, doth afflict and torment the soul: who doth not see what great need we have of the helps and ratifying of God's grace, especially, if we do consider the weakness of our flesh, ready to mistrust & despair, and the understanding of our own sins and unworthiness, according unto the which we do esteem ourselves, as the refuse and castawaies of the people, the very shame and filth of all men, to stand steady in assured hope, but by the virtue and might of God; therefore let us see whereby the hope of a Christian man is nourished and strengthened: 
The Christian hope is nourished and confirmed from God. Job 39  for it is a clear case, that both hope and faith are the special gifts of God; so that the strength and nourishment thereof, doth come specially from God, in as much as he which giveth us the hope, doth also nourish and confirm the same in our hearts; God doth not forsake his gifts, as we do read of the Ostrich in Job, which departeth and leaveth her eggs in the ground, and careth not for them, whether that they be saved or do perish, but he doth nourish, increase, and preserve all those gifts which he hath once given unto any man: 
Note.  and this he doth by the operation of the holy Spirit, whereby he doth cherish, feed, defend, and strengthen both the faith and hope, in the hearts of the Elect. For this is the sure anchor of our salvation which the devil may endeavour, but never break the cable hold thereof, for God doth fasten and make it tough by his grace and virtue; so that he doth preserve the same by his strength and aid, which could not be wrought by all the power and might of man.  
The party which is in hope when he feeleth the strength of temptation, 
Prov. 15, 8.  he flieth immediately unto his Lord God, by prayer, earnestly requesting that he may be preserved, and not to be overcome by temptations: so the Lord warned his Disciples in the garden, when the ppwer of darkness was at hand, saying, 
Math. 26.41.  Watch and pray that ye enter not into temptation; indeed the spirit is willing, but the flesh is weak: and he himself hath taught us in the Lord's prayer, to say: 
Luke 11.  And lead us not into temptation, but deliver us from evil. In the Psalms of David, the Prophet had made such forms of prayers, whereby he sought comfort and strength to his hope, by praying and singing, to be delivered out of all his troubles. Therefore the faith of God's promises, and the knowledge of the truth and might of God to perform, 
Rom. 4 13, 15.  doth minister much help and strength to the travelling hope, for the hope of things to come is nourished by the milk of the same faith which breeds it, and the strength of faith, is made the strength of hope. 
Augustin. cha. 14.  Augustine in his book of meditations writing in the confirmation of his hope, saith, There be three things which do strengthen and confirm my heart, that no lack of deserts, no consideration of my own baseness, no regard of heavenly blessedness, can thrust me down from the high expectation of my hope, for my soul is fast rooted therein. Now to know the matter why we must consider and weigh three things, in which our whole hope doth consist, the love of adoption, the truth of God's promise, and his power to perform what he hath promised, and if thus to believe, we may be assured, that God in his exceeding great love hath adopted us his children. 
Patience of afflictions. Rom. 5.1, etc.  Again, the very sufferance also of afflictions, wherewith the Christian man is tran●aled, and tried, doth make hope lusty and strong, as appeareth by the Apostle: and on the contrary, impatience doth decay that hope that is, 
The example of godly persons.  and makes it unprofitable unto us, the examples also of godly men which have holden on their hope firm and sure in all kind of their temptations and troubles; even till the very end, have received the crown of immortal life; as the reward of their hope, 
Heb. 11.  may profit much to the cherishing and establishing of our hope, as is showed in the Epistles to the Hebrews, and strait addeth in the beginning of the twelfth Chapter. 
Heb. 12.1, 2.  Therefore seeing that we have so great a number of godly fathers our witnesses, let us shake off that burden of sin, which sticketh so fast unto us, and would press us down; and with joy and sufferance, 
Vers. 3.  let us run the race appointed us, ever looking unto Jesus the Captain and finisher of our faith; and for the joy that is set before us, let us with hope endure the cross: hope keepeth and stayeth the workman in his work, and desperation is full opposite against it; for when it doth but slightly assail the mind of man, it putteth into him a fancy to forsake his work he hath begun; but as long as a man doth continue fast his hope; 
Gal. 5.1.  it suffereth him not to forsake his work, so the steadfastness of hope maketh up the work. For like as hope to gain riches and wealth keepeth the workman in his work, and maketh the Merchantman to venture; so the hope we have of the felicity to come, keepeth the Christian man in the course & study of godliness: for like as faith is effectual by love, so it is made also effectual by hope, without which it is utterly void and dead; for what shall it profit to believe of those things which are to come, if we have not hope of them to come: 
Note.  Faith doth also establish patience in her bold: and maketh us invincible, when we be strengthened by hope to hear constantly all adversity with patience; so hope and patience by an intercourse of aid, do one help the other, and the one doth strengthen and support the other in continual troubles, crosses and afflictions, and contention of godliness, it maketh the mind of him which is in hope, quiet in the midst of his troubles, which the counsel of man's wisdom is not able, to work, but doth rather disquiet the traveled conscience then appease it: hope grounded upon the certainty of God's promises, keepeth us safe from confusion: so witnesseth the Apostle, that Hope maketh not ashamed, 
Rom. 5.5.  because the love of God, is shed abroad into our hearts by the holy Ghost, which is given unto us: but the hope of the world is so vain and fond that it doth daily deceive & shame her darlings.  
But blessed is the man which hopeth upon thee, O God, 
Psal. 84.5. Prov. 16.20. Psal. 4.5. The blessedness of them which be in hope, is of God  and blessed i, he that putteth his trust in the Lord: blessed is the man whose hope is in the Name of the Lord. This blessedness is not to be attributed neither to the hope, neither to him that hopeth, so that of necessity it must be of God. Hereof the Scriptures doth often testify of God, that he is well pleased with them which do hope upon his mercy: as the Prophet David singeth, that he is good to them which do trust upon him: Blessed is he that hath the God of Jacob for his help; 
Psal. 146.  and whose hope is in the Lord his God. What favour, grace, and benefits can they lack, which do feel of his goodness, and do well please him? is not that true blessedness, when a man pleaseth God and findeth him favourable, and loving in all things, how can he but have mercy upon them, which do hope upon him, which do please him, those he willeth well unto; yea those he doth specially regard and esteem. Great plagues shall remain for the ungodly, 
Psal. 32.  but whose putteth his trust in the Lord, mercy embraceth him on every side: Again, the eyes of the Lord be upon them that do fear him, which do hope upon his mercy. Again, our fathers hoped upon thee, 
Psal. 22.4. Psal. 37.5.  and they were not confounded. For look what the hopeful man is not able in his necessity to bring to pass of himself, that will the Lord their God, in whom they do put their hope bring to good effect and end, They called upon thee, and were helped; 
Psa. 22.5. Psal. 17.7.  they put their trust in thee, and were not confounded. Thou art the Saviour of them which putteth their trust in thee, and keepest them as the apple of thine eye, and hideth them under the shadow of thy wings: 
Prov. 28.25.  and Solomon saith, He which hopeth upon the Lord shall be saved. Here may we see how blessed are they which hope upon the Lord; they do well please him, and they shall feel his goodness in time convenient, 
Psal. 91.  whom the mercy of God doth compass and embrace, and upon whom his eyes be bend, can be neither forsaken nor confounded, but doth deliver them, preserve and save them by the might of his power; whereupon there cometh the blessedness of them that do hope upon God, but in the mere goodness and truth of God, whereby he is so affected towards them, that he cannot forsake them, which do hope upon him, and that without any desert of ours, so that our heart be clean towards him; and that they hope hearty upon that which they do hope for, for no other respect, but only in respect of his goodness, mercy, and truth.   

Of Patience.  
THe virtue of Patience is commendable and profitable, yea, and also necessary, and is adorned with many excellent gifts: 
The singular gift of patience.  Patience is a kind of heavenly tenure, and a sweet temper in the spirit, whereby the soul is held in possession which restraineth nature from exceeding reason in passion; she attendeth wisdom in in all her works, and proportioneth time to the necessity of matter; she is the poison of sorrow in the hope of comfort, and the paradise of conceit in the joy of peace; she is the Imitator of the incomprehensible, in his passage to perfection, and a servant of his will in the map of his workmanship; she pacifieth wrath, and puts off revenge, and in the humility of charity, 
She is esteemed of God amongst the best virtues.  shows the nature of grace; she is beloved of the highest, and embraced of the wisest, honoured with the worthiest, and graced with the best: Therefore let us commend patience as it is of itself commendable, and commanded by the testimonies of holy Scriptures; therefore we will note somewhat of patience, which may profit not only others, but myself also: For, when I do write of those things which concern our salvation, I do as well instruct myself as others. Patience is a kind of perseverance, when we do willingly and constantly suffer those things that be hard, painful, sorrowful, and to our loss; every suffering of adversity is not straightway to be termed patience; for there is no man in the world, 
It is requisite that a patiented man do sustain and suffer his adversities willingly.  but he suffereth many things that he would not do, if he could any ways withstand it; yet they are not to be called patiented men, neither are they called impatient, which do suffer adversity, but do sustain it with an evil will, and discontented mind; for it is impatience when we do unwillingly, strivingly, and with anger suffer that which we do suffer. Patience is not only the willingness, but also the long sufferance of evils; for the virtue of patience consisteth also in the constancy of suffering: there be many that are willing to suffer for a while, but they be soon weary, and become impatient, unto them cannot be attributed true patience, which must be both willing and continual: like as the faith of them which do believe for a time, and do shrink away at time of temptation, is no true faith, nor their love true, which doth love to day, and hate to morrow, or hate upon every sleight occasion; neither is it true patience, to be patiented for a season, 
Note.  and after a while, to change their patience into impatiency; for the truth of virtues cannot stand without constancy.  

Patiented abiding is constancy to suffer and susstaine all adversity.  This patiented abiding, is the virtue and constancy to suffer and sustain all adversity with patience: it is impossible that any man can be void and free from the disposition of anger; but by impatience we be overthrown, though we be but slightly assaulted, and thereby are driven from the purpose of godliness, righteousness and truth: but the parts of true repentance, be the calmness which is not stirred to anger; the assured looking for God's aid and help, is the constant abiding in that which is right, just, true, and good, and the virtue to suffer and sustain all troubles and adversities; by these parts, patience is made perfect, and in the faithful man, there cannot one of them be wanting, without the hindrance of the whole: true patience is commanded unto us in holy Scripture, 
Rom. 5.3.4.  as to the Romans: Rejoice in tribulations, knowing that affliction worketh patience, and patience trial, and proof hope; whatsoever things be fore written, they be written for our learning, that we may have hope through patience and comfort of Scriptures; 
Gal. 5.22.  and to the Galatians, the fruit of the spirit is love, joy, peace, patience, gentleness, goodness, faith, against such there is no Law; and to the Thessalonians, 
2 Thes. 1.4, 5.  In so much that we ourselves do glory of you in the Churches of God, for your patience and faith in all your afflictions, tribulations, and persecutions which ye suffer, that ye may be counted worthy of the kingdom of God, for which ye also suffer: 
Luke 8.15.  and our Saviour Christ himself commending patience unto us, saith, that the seed which fell upon the good ground, be they which with a pure and good heart do keep it, and bring forth fruit through patience; again, 
Luke 21.19.  through patience, saith he, you shall possess your souls.  
Again, by the Scriptures we are advised, counselled, and admonished to patience, as to the Corinthians, 
2 Cor. 6.4, 5, 6.  Let us be have ourselves, saith S. Paul, in all things as the Ministers of God, in much patience, in troubles, in necessities, in straits and dangers, and so forth; and to the Ephesians, 
Ephes. 4.1, 2.  I which am in bonds for the Lord, beseech you walk worthily, in the vocation whereunto ye be called, with all weekenesse and humbleness, with patience, forbearing one another in love; therefore put you on, saith he, 
Col. 3.12, 13.  as the holy well-beloved and chosen of God, the bowels of mercy, gentleness, humbleness, soberness and patience, forbearing and forgiving one another, even as Christ forgave you: Again, 
1 Tim. 6.11.  follow after righteousness, godliness, faith, love, meekness, patience: exhort, rebuke them, saith he, with all patience, 
2 Tim. 4.2. Tit. 2.2.  and to Titus, Advise the elder men to be watching, grave, sober, sound in faith, in charity in patience: and to the Hebrews, Take heed that ye faint not, 
Heb. 6.12.15.  but be ye followers of them which through faith and patience inherit the promises, and through patiented abiding he obtained the promise, 
2 Pet. 5.6, 7.  and Peter saith, hereunto apply all your endeavours, and declare your faith in your virtue, and in your virtue knowledge, and in your knowledge temperance, and in your temperance, patience, and in patience godly life, in your godly life, brotherly love, and in your brotherly love, charity to all men; thus we may see how we are commanded and admonished in the new Testament to patience; as also there be many places in the old testament, wherein the great virtue of patience is highly commended unto us, especially in the Psalms of David, and the Proverbs of Solomon; all which be to this purpose set forth, that we should be moved and stirred up to the study of true patience, by the commandment and authority of God's Word, that we being exercised and tried thereby, we may constantly without fear or fainting persevere and continue in the course of holy exercise and godly life, 
Psal. 91.14, etc.  and after long continuance have the reward of eternal life.  
Now will I call to remembrance some of those holy Fathers, in which the godly person may, as it were, in a glass, behold, and consider the patience of the holy Saints, and appoint himself ever to endeavour and follow the same. And first, and before all, and fare surpassing all others the example of patience, 
God.  is in God himself, who in his infinite mercy and goodness, 
Whereas we have deserved his indignation malligrace and curse.  towards us, doth bring forth his Sun, upon both the good and the evil; that he suffereth and directeth the times and seasons, the services of the elements, the increase of all things that are bred, to serve the turns and use of the wicked and the unworthy, as well as the worthy and godly, and in his long suffering, bearing with the wicked and unworthy, whereas of his just judgement, 
Christ.  he might destroy them all at once, but the mirror of example of God's patience, is showed unto us in Christ our Saviour, whose whole life doth represent unto us a wonderful degree of patience in all points, and thereunto we ought all of us to frame ourselves, as many as do glory of his name, and do show to be Christians and professors of his faith and Religion: 
1 Pet. 2 20, 21, 22, 23.  For Saint Peter saith, If you do abide and continue patiently in well-doing, there is grace and favour with God; for thereunto you be called: for Christ also suffered for us, leaving in an example to follow his steps which committed no sin; neither was there any guile found in his mouth, who spoke no evil when he was evil spoken of: when he suffered, he threatened not, but yielded the revenge to him which judgeth righteously. We should follow the example of Christ's patience, not only in his sufferings; but in his upright living also, and in patiently abiding the afflictions laid upon us for our uprightness, and other ways. And thus we be moved and provoked unto true patience, both by the examples of our heavenly Father, and of Christ our Saviour, his only begotten: by the following of whom we shall declare ourselves to be the children of God. Let us therefore follow the bright shining virtue of God, according to the proportion of his heavenly grace: such a one was Noah, who living in the midst of the malice of the most wicked and corrupt world, 
Noe. Gen. 6.5, 8, etc.  being armed with the virtue of patience, continued in the trade of godly life, and innocency until the end: and proceeded still in the work and making of the Ark well near an hundred years; notwithstanding that he was mocked to scorn, and overthwarted of the wicked. In the History of Abraham, we shall find many goodly examples of patience; there we may see what he did upon the faith and obedience of God, which was wrought and lightened by this virtue of patience: otherwise he could not have patiently forsaken the Land wherein he was born, his kindred and his father's house, and undertaken to wander like a stranger in an unknown Country, at the will and Commandment of God: 
Gen. 20. Gen. 12. Abraham.  likewise through patience he continued to dwell under the tents in the promised Land, like as a stranger, and patiently abode the accomplishment of the promises, 
Gen, 25.8.  which was to come and so departed out of this life, and died in a quiet age. Who can sufficiently express with what patience he used the matter, when he was commanded of God to offer up his son Isaac: 
Gen. 22. Isaac.  and did not Isaac declare a singular patience, in that he did patiently abide and suffer the froward and stubborn stopping up of his wells and water-pipes by the Philistines his enemies, 
Gen. 26 15.  and that he did patiently forbear to do any thing against his son Jacob, 
Gen. 27, 28, 29.  when he so deceived him with subtlety, and whereas he thought to bless his eldest son Esau whom he loved, he bestowed his blessing upon jacob.  

jacob. Gen. 28.5.  And jacob declared himself also to be patiented, in that he did obediently obey his parents, and was contented at their commandment, to forsake them, and to travel like a stranger into Mesopotamia, 
Gen. 29. & 30. & 31.  yea and did there oftentimes patiently suffer the unjust and wrongful dealing of his uncle Laban, and that he did so humble himself to appease the displeasure of his brother Esau; 
Gen. 33.3, 4.  yea and he did so patiently digest, and yet not without grief, 
Gen. 34.25.  the cruelty of his sons shown both against the Sychemites, and against his most dear son joseph. 
Joseph. Gen. 37.22.  The like spirit of patience is also set forth of joseph, in that he did not revenge the malice of his brethren, being well able to have done it, but did exceeding much good for them: neither did disclose the wickedness of his mistress, 
Gen. 39.20.  although he were clapped into prison for her wickedness; but he did constantly conceal it, 
Moses.  and abode patiently the help of God. Who is able to utter the great pains Moses took, being strengthened by the virtue of patience, in the delivering, leading out, and governing of the Israelites, a most froward and stubborn people, who often murmured and rebelled against him: 
Gen. 11. & 12.  what mislikings, and contradictions he sustained of them; yea, and of his own brother and sister; 
Numb. 12.3.  so that in Numbers, it is not spoken for nought, That he was a man most afflicted, being most meek of all men on the earth.  
After Moses cometh King David, a notable example of patience, in that he did by the virtue of patience overcome the rages of King saul's most sore and continual persecutions, 
2 Sam. 16.5, 6, 7, 10.  and in that he patiently forbore Semei, when he railed upon him, and would suffer that no wrong should be done unto him. Who can wonder enough at the exceeding patience of Job? for which he is called, Patiented job: when he was hurled down from the highest degree of earthly felicity unto the very bottom of misery, 
job.  he neither did nor spoke any otherwise than became a godly and patiented man, 
1 Sam. 2.6, 7.  he tore and rend his , he shore his head, he fell to the ground and prayed, saying: Naked came I from my mother's womb, and naked thither shall I return again; the Lord giveth, and the Lord taketh, blessed be the Name of the Lord. And when he was strucken with most pestilent and poisoned blains and sores, from the sole of his foot to the crown of his head, 
job 2.9, 10.  and that his wife said unto him; standest thou still in thy integrity? curse God, and die: he did not for all that speak any one word of impatience, but said: Thou hast spoken like a foolish woman; we have received good things at the hand of the Lord, why should we not then suffer the evil? After the Prophets, and Christ Jesus our Saviour; there followeth the patience of the holy Apostles and Martyrs, yea all the holy Saints have wrestled in this field of patience: 
Mat. 5.  of which some have sustained scorns, and stripes, fetters, and imprisonment, and some have been stoned, sawn, and put to death with the sword; some have wandered and gone about in Goats and beasts skins; poor, needy, vexed, and afflicted, which the world was not worthy of; wand'ring in wilderness, in mountains, in caves, and in dens. Thus setting before our eyes all this company of patiented godly men; let us both imitate and endeavour their patience and righteousness, and cast off the heavy burden of our sins, wherewith we be encumbered, 
Heb. 12.1, 2.  and with patience and alacrity run the race, and gain the reward, and in spite of hell gates do the will of God, and wholly endeavour ourselves to attain the felicity which is promised us, which is eternal life.  
And for as much as the godly in this world, must by many troubles enter into the Kingdom of joy: who perceiveth not how necessary this use of patience is, to bear constantly, 
Proof requireth patience. Rom. 5.  all adversity for the truth of God? It is required of the faithful, that they be sufficiently proved and tried in the faith of Christ, and no man can be well tried by troubles but through patience: for as the Apostle saith, trouble breedeth patience, and patience worketh the proof or trial of men; for it is not possible, 
Luke 21.19. By patience we do save our souls.  that being once under the cross, we should any otherwise save our souls but by patience: wherefore our Saviour saith, In your patience you shall possess your souls: therefore we must in this life strive against sin, the world, and the Prince of the world, if we do not strive we shall not overcome, and in case we overcome not, we shall not be crowned; and we cannot overcome without patience: and though notwithstanding that charity beareth the chief swing in the common course of man's life, for the nourishment of peace and concord, yet unless there be adjoined patience withal, there cannot continue any quiet betwixt nearest and dearest friends; for unless quarrels and offences be borne and kept off by the virtue of patience, no love amongst friends can long endure; for what straighter band is there then that betwixt man & wife, whereby two are made one flesh? 
Math. 19.5.  and yet unless that both their minds & stomaches be armed with patience, the one shall not be able to bear the conditions, contradictions, and cumbers of the other, and so the unity and concord betwixt them might soon be broken: but impatient hearted men, they do stir great variance, strife and contention, and do break the tranquillity of quiet and peace; 
Patience is the gift of the holy Spirit.  in this respect we may well call patience the preserver, yea, the repairer of peace, it cannot worthily enough be expressed how large, how notable, and necessary the use of true patience is, all which doth stand upon the strength of men's desires.  
For without patience, all the rest of our virtues will be altogether blemished; therefore in any wise, let us not stay until we have attained true patience, the mistress and governess of all our affections, which keepeth us within the lists of a contented mind; howsoever it fareth with the outward man: this patience therefore which we must seek and embrace in all things, must be a joyful acceptation of our miseries, not as compelled, but cheerfully resting under the burden of our adversity, which then, although it seem to make us fie, by reason we see no end of the grief; yet it shall in the mean time, cloth us with spiritual joy; for patience stayeth the patiented man from fainting in any distress, yea, when neither friend, counsel, 
Hebr. 6.12, etc.  nor any comfort appeareth, then is patience the remedy, which like a mighty Giant, beareth it out with a godly courage; true patience loveth the afflictions which she suffereth, and if we do attain to this patience, then shall we give praise to God in the midst of our miseries, and commit ourselves to his providence and care in all our troubles and adversities; neither can poverty keep us back or hinder us from commending highly the great bounty and goodness of Almighty God, who is able to restore and bring us out of all our afflictions: the mother of this precious and admirable jewel, 
Rom. 5.4, 5.  is tribulations, afflictions, persecutions, poverty and crosses; patience begetteth experience, and experience hope, and hope maketh not ashamed; it is concluded then by the holy Apostle, that tribulation maketh not ashamed: Faith, whereof we have spoken before, is the evidence of things not seen, which so worketh in time of tribulation and affliction, 
Psal. 22.4, 5.  that it assureth the afflicted, that his delivery is easy and at hand, his comfort and relief is coming: So that tribulation and affliction seasoned with faith, worketh patience, and a contented toleration and sufferance of the misery present, which patience bringeth forth experience, namely, it hath proof of God's continual providence, wherein he worketh mightily beyond all humane expectation and mortal reason of man's capacity; the great joy, ease, comfort, relief, and release of all the faithful afflicted members of Christ, and that by so many and admirable means, that of this experience springeth hope, which worketh through the same experience by an undoubted assurance, that such success will follow patiented expectation: So that faith, hope and patience, appeareth to be the whole furniture of a true Christian, which being joined together in man, he shall find, that as faith is the ground of things hoped for, and maketh them, as it were, present before our senses, and ourselves as certain of them, as if we were already possessed of them; so hope maketh us attend the time of delivery, restraining our corrupt natures from practising any unlawful and forbidden means, for the supply of that we look for, and having the working of faith and hope, those two singular virtues in us, there is no place of impatience, of grudging, of grief, nor of desire to seek sinister devices, for ease or relief, but setteth down his rest and resolution to be as cheerful and full of joy in distress, 
Dan. 3.17.18.  as in any prosperous events whatsoever: So said the three children: when they went to the fire, though God would not deliver them; yet would they not dishonour him, so resolute and patiented was Job, who said, though he kill me, yet will I trust in him, such is the fruit of true patience; it is necessary that we be tried with affliction, and delay of comfort, to the end that we should be well armed with these virtues, and have experience how God in his providence worketh for us, yea, we shall find, that as the promises of God are irrevocable, firm and sure: so is our faith and hope grounded upon God and his promises, also stable and sure, and shall have the reward which is eternal and everlasting life. To conclude, patience is the gift and grace of Christ, the true virtue of Christianity, it is the praise of goodness, and the preserver of the world, and rests upon the providence of God, to the exceeding comfort of the afflicted.   

Of Prayer.  
WE be charged by the Commandment of God, to offer unto our Lord God, thanksgiving and praise, who saith, Call upon me in the day of trouble, 
Psal 50.14.  and I will deliver thee; this calling upon him, is a point of service required of us, and doth serve to the glory of his name: for he saith, thou shalt glorify me; 
Vers. 15.  we be therefore as necessarily bound to pray and call upon the name of God, as we be bound to the study of his obedience and service: this prayer and calling upon the name of God, is not only profitable unto us, but also necessary unto godliness and exercising of our faith: for without faith, we cannot truly call upon the name of God, 
Rom. 10.13, 14  Whosoever shall call upon the name of the Lord shall be saved; but how shall they call upon him on whom they have not believed? whereby it manifestly appeareth, that study and use of prayer is an exercise of our faith; in this respect we are specially, by the providence of God, required to ask such things of him, as our necessities do require; he could liberally bestow on us all things unasked for, 
Before thou prayest, prepare thy soul, and be not as one that tempteth God.  as he doth to the Reprobate, and other living beasts, but his will is to be called upon of his children, to the intent that they should practise the assured trust of their hearts towards him, and be the more out of doubt of his goodness and promise, when they do obtain that, which in faith they do desire at his merciful hands; he which doth truly pray unto God, doth accuse and esteem himself unworthy, and therefore doth submit himself only and wholly to the will of God. 
Psal. 34.16.  The holy men of God, when they pray, do power out the ferventness of their hearts before the Lord, with most earnest meditation and wailing, accuse and judge themselves; they do beseech the mercy of God; they do express the sorrow of their heart with crying and lamentation, and also in words do set forth Petitions and Prayers: but generally prayer is the lifting up of the mind and heart unto God; for prayer is the devotion of the heart in the turning unto God, by godly and humble affection and bewailing of an afflicted heart, whereby the aid of God is most humbly besought; 
When prayer is in season.  whether we do the same by words, or by wailing, or sighs; we are to pray in due season with regard of mind, upon reasonable cause, correspondent and proportionable to the present necessity and case; 
James 1.5.  and therefore Saint James saith, 
James 5.13.  If any man want wisdom, let him ask it of God: again, If there be any among you afflicted, let him pray: is any merry? let him sing Psalms; if we consider the parts of prayer, which be to ask, to request, and to beseech, to lament, and to make more, to cra●e aid, to make intercession for others or ourselves, 
1 Tim. 2.1.  to praise and give thankes, we shall easily understand when the time serveth to pray; our wants shall declare unto us, what is to be desired and demanded at God's hand, the conscience for our sin doth enforce us unto prayer, to obtain forgiveness for our sins, and to turn away the wrath of God from us: the slanders and rebukes offered of the reprobate and ungodly do make the afflicted and miserable to burst out into wailing and lamenting, trouble and affliction doth instruct us when we ought to crave and desire aid and help from God; 
Psal. 34.14. 1 Tim. 2.  Charity and pity do move us to make intercession for our neighbours, and brethren, that be fall'n into adversity or otherwise subject unto temptation, and the anger of God: the perseverance and continual supply of the benefits of God, and the zeal of his glory: do stir us unto praise and thanksgiving, and where there is no feeling of these things in the heart and mind of man, 
Without feeling of these things our prayers will not be heard of God.  there is prayer in vain, and out of season, at what time soever it be made. The Christian man is both Lord and master of times and seasons; so that he may pray freely at all times and in all places, where and when he lift, at his own liberty, u●●o his commodity and necessity, levelling his prayers in all things unto the right mark, which is to work and proceed religiously, faithfully and truly with his Lord God; having regard of his own and his neighbour's necessities and good, he ceaseth not to pray in his heart, which ceaseth not to do good.  
The necessity of prayer is either spiritual or temporal: the spiritual necessity, 
Two kinds of necessities in praying. Note.  is of things which do concern a godly mind, soundness of religion, and desire of salvation. By this we be compelled to ask of God, a good and right spirit, the gift of faith, trust in hope, forgiveness of our sins, patience in adversity, continuance of true godliness, and the like; without which we cannot be saved. Our corporal necessity is the same which concerneth the sustentation of our life; as the nourishment of our body, aid, succour, and relief in all our wants and necessities. Therefore we do say in the Lord's Prayer, Give us this day our daily bread: and when we do desire the health of the sick and diseased, and the ease and delivery of the afflicted and persecuted, and the preservation of them which are in peril and danger. In Prayer there be requisite certain outward behaviours and gestures, which do declare a lowliness and an humble submission unto God: as that of Daniel, who fell upon his knees three times a day and made his petition, 
Dan. 6.10. Luke 22.41.  and praised his God. And our Saviour Christ prayed upon his knees in the Garden: 
Ephes. 3.14.  and Saint Paul fell upon his knees when he prayed for the Churches of the Gentiles. Others do lift up their hands toward Heaven, 
1 King. 8.22.  as we read of Solomon, that prayed unto God before the Ark. Others do cast up their face unto Heaven; 
Mat. 26.27.39.  and others do lie grovelling upon their face, as Christ also did. Others do pray and humble themselves in hair and sackcloth as David did, 
Psalm. 35.13. jonas 3.6.  and as the King of the Ninevites: and some prayed ●nto God sitting, as Elias did sitting under the Juniper tree: 
1 King. 19.4.  and David prayed also sitting before the Lord. The Publican whose prayer God heard, 
1 Sam. 17. Luke 18.13. 2 King. 20, 2.3.  he prayed standing; and smote his hand upon his breast, and said, God be merciful unto me a sinner: and Ezechias prayed, lying in his bed. Therefore, whether we do fall upon our knees, or lie grovelling upon our face, or in ashes, hair, or sackcloth; either sitting, standing, or lying or walking, so that we do pray earnestly, 
Jam. 5.15, 16, 17.  faithfully, and substantially, with humble and contrite heart and mind, no question it will be acceptable and well pleasing unto God. 
Acts 10.31.  Almsdeeds no doubt doth commend and set forth our prayers well unto God; as we may perceive by Cornelius, unto whom the Angel said, Thy prayer is heard, and thine Almsdeeds are had in remembrance in the sight of God: 
Note. The manner of praying.  For that godly disposition is acceptable unto God; which hath both mercy and well-doing joined withal. The manner of praying peculiar to Christians, is, when we do offer our prayers unto God the Father, by our Lord Jesus Christ our only Saviour and Mediator, and faithfully deo desire to be heard for his sake: thereunto serveth the promise of Christ, in john, saying, Verily, verily, I say unto you, 
John 16.23, 24.  whatsoever ye ask the Father in my Name, he shall give it you. Hitherto ye have asked nothing in my Name, ask and ye shall have it, that your joy may be full. 
john 14.13.14.  And whatsoever ye shall ask in my Name, that will I accomplish, that the Father may be glorified in his Son. Then if thou callest, 
Esay 58.9.  the Lord shall answer thee; if thou criest, he shall say, Here I am.  
It is an exceeding great benefit of God towards us, in that he requireth us to confer with him familiarly, by pious prayer; he bestoweth upon us the gift and the fruit of prayer: great is the force of prayer which is poured forth on earth, but hath its working in Heaven: the prayer of the just is the key of Heaven; prayer ascendeth up from us to Heaven, and deliverance descends from God to us: prayer is the shield and buckler of the faithful, by which they repel all the fiery darts of their adversaries; the anger of God is also repelled by the prayers of the faithful. Our Saviour himself prayed; not that he had need to pray, 
Eph. 6.16, 17.  but to commend unto us the dignity thereof: prayer is the tribute of our subjection, because God hath commanded that we should every day offer unto him our prayers as a spiritual tribute. Prayer is the ladder of our ascension unto Heaven; for it is nothing else but the souls travelling unto God. It is the sword of our defence; 
Eccles. 35.17, 18.  for the soul of him that continueth in prayer is secure and safe from all the assaults of the devil: for God doth always hear the prayers of the faithful; if not according to their desire, yet to their salvation and profit: and we may assuredly hope, that either he will give us that which we ask, or else that which he in his wisdom knoweth to be more profitable for us: for God gave us his only begotten Son, that infinite and most excellent gift, we being not worthy of it, nor he being not entreated thereunto; what will he then deny us, if he be entreated by earnest and faithful prayer? We cannot doubt of the Father's hearing, or the Sons interceding, upon all occasions: we may with Moses by prayer enter into the Tabernacle, 
Numb. 7.89.  and consult with the Lord our God, and we shall speedily hear his divine answer. 
Luke 9.29.  Our Saviour Christ was transfigured when he prayed; so are there many changes wrought in the souls of the faithful in the time of prayer: for prayer is the light of the soul, and oftentimes leaves him in joy, whom she found in despair. With what face canst thou behold his Majesty, unless thou dost first worship him, 
Eccle. 53.1, 2.  who sends that glorious light for thee to look upon? how canst thou at thy table fall to thy meat, unless thou dost first worship and give praise unto him, who in his bounty bestows those good creatures upon thee? with what hope darest thou commit thyself to the darkness of the night, and be safe from the dangers of the day, unless thou dost first forearm thyself by faithful prayer? what fruit canst thou expect of thy labours, and success in thy travels, unless thou dost first worship him, and commit thyself to his gracious care and providence by prayer, 
Math. 7.7.  without whose blessing all labour is unprofitable and vain? If therefore thou wantest temporal blessings, ask in faith, and it shall be given you: if thou desirest Christ, seek him by prayer, and thou shalt find him: if thou desirest that the gate of divine grace and eternal salvation, should be opened unto thee, knock and it shall be opened, and if in the desert of this world the thirst of tentations, & the penury and want of temporal things afflict thee, come with devotion unto the spiritual rock, 
1 Cor. 10.4.  which is Christ, and strike it with the rod of prayer, and thou shalt feel the streams of divine grace to cool the thirst of thy penury: 
Gen. 8.21.  offer the sweet smelling and acceptable sacrifice of prayer unto God, and his wrath shall cease from thee: converse with him every day by faithful prayer, which is the spiritual conference between God and the devout soul; prayer pleaseth God; therefore invite the Lord to the house of thy heart by earnest prayer, and he will be thy guest, and not forsake thee. 
Psal. 29.2.  Whosoever desireth to be heard, let him pray with wisdom, with fervency, with humility, with faith, with perseverance, and with confidence: let him pray with wisdom for such things as tend to the glory of God, the good of his neighbour, and the salvation of himself: God is omnipotent, therefore do not thou in thy prayers tie him to means, God is most wise, do not thou in thy prayers ascribe him an order; let not thy prayers break forth rashly, but let the conduct of faith guide thee, which hath respect unto the Word; therefore such things as God hath absolutely promised in his Word, pray for absolutely; and such things as he hath promised with condition, as temporal things, 
To the reprobate and ungodly person.  pray for with condition; and such things as he hath not promised in his Word, in no wise pray for: God doth often give in his wrath, that which in his mercy he doth deny; therefore follow the example of Christ, who resigned his will wholly unto God: pray with fervency; for how canst thou desire that God should hear thee, when thou hearest not thyself, but the tongue outrunneth the mind? Wouldst thou have God mindful of thee, when thou art not mindful of thyself? God will not hear thy prayers, without the affection of the heart; 
John 4.23. Luke 6.12. John 17.1.  the mind must be so inflamed with the heat of cogitation, that it may fare surpass what the tongue expresseth; and this is to worship in spirit and truth; for such worship the Lord requireth: Christ prayed in the mount, and lifted up his eyes toward heaven: So must we turn away our mind from the creatures, and turn them unto God; for otherwise thou dost injury unto God, to pray unto him, to attend unto thee, when thou art not attentive unto thyself. And seeing God dwelleth in the hearts of the faithful and godly, there needeth not always words, because he is present even with the thoughts; 
Luther.  oftentimes one sigh moved by the holy Ghost, and offered in the spirit, is more acceptable to God, then long repetitions of prayers, where the tongue prayeth, and the heart is plainly dumb: let him pray with humility, and place no confidence in his own merits, but only in the grace and mercy of God. Christ being the Temple of the divinity, at his passion he cast himself to the ground, 
Mark 14, 35.  and prayed; behold how that most holy soul humbled itself before the divine Majesty: let us pray with faith, the sooner one prayeth, the more profitable, the oftener the better, the more fervently, 
2 Cor. 6.  the more acceptable with God: let us pray with perseverance; for if God delay his benefits, and doth not presently give them, he commends them unto us, and doth not deny them: the longer things are desired, 
Matth. 21.22. The efficacy of faithful prayer.  the sweeter and the more acceptable they are, being obtained: let us pray with confidence of heart, that is, ask in faith without doubting, and thou shalt have what thou desirest, either ease, relief, redress, or comfort; the examples are many, they are infinite, set forth in Scripture, of our godly Fathers, Prophets and Apostles, amongst which is declared the wonderful effect of prayer, 
Josh. 10.12, 13.  that at the instant request of Joshua made unto God, the Sun stood still in the midst of the sky the space of one whole day, until the people of God had revenged themselves upon their enemies: and Elias prayed unto the Lord that it might not rain upon the earth, 
1 King. 17 1. & 18.1. Jam 5.17, 18. 1 King. 17.22.  and it reigned not for the space of three years and six months: and again, he prayed, and the sky gave rain, and the earth yielded her fruit. Again, Elias by prayer unto God, 
1 King. 18.37, 38.  raised up the dead child of the widow of Sarepta, and at his prayer fire falleth from heaven, and consumed the  offering; the wood, 
Gen. 20.17.  stones, dust, and water: at the prayer of Abraham, God healed King Abimelech his wife, and his hand-women, and they bare children: Isaac prayed unto God for his wife, because she was barren, 
Gen. 25.21.  and the Lord well heard him; and Rebecca his wife conceived, and was delivered: 
Gen. 32.11. & 33.  Jacob prayed to God that he might be delivered from the hand of his brother Esa●, and the Lord heard him, and reconciled him to his favour, and embraced him, fell on his neck, and kissed him: 
Exod. 8.12, 13. Exod. 9.28, 29, 33.  as often as Moses prayed unto God, he was well heard; when the frogs at his prayer were taken away from Pharaoh, and the flies, the hail and thunder ceased, the locusts were rid away, 
Exo. 10.18, 19  the Amalechites which were the enemies to the people of Israel, were overcome by prayer: the Lord, 
Exo. 17.11.13.  at the prayer of Moses, was appeased with Israel, with whom he was angry for their grievous offence in setting up a golden calf: his sister Miriam, at his prayer, 
Exod. 32.11.  was healed of her leprosy: the wrath of God, 
Numb 12.13. Numb. 14.19, 20.  when he went to destroy the Israelites, which murmured, and desired to return into Egypt again, was at the prayer of Moses pardoned: by the prayer of Moses, 
Numb. 21.7, 8. judg. 6.  the people were cured from the fiery serpents: Israel being brought low, and distressed by the Midianites, cried unto the Lord, and was delivered: Manoah, the father of Samson, 
judg. 13.  prayed unto God, that the Angel might again appear, which was granted him: Samson being sore athirst, 
judg. 15.18, 19  prayed unto the Lord, and the Lord sent him water out of a tooth, and when he had drunk thereof, 
judg. 16.28, 29, 30.  his spirit came again, and he revived: Samson by his prayer made unto the Lord, received his old strength, and was at once revenged on his enemies, 
1. Sam. 7.9, etc.  when he was blind: Samuel prayed unto the Lord, for to deliver the Israelites out of the hands of the Philistines, and he was well heard; 
1 Sam. 12.16.  and the Philistines were discomfited: at the prayer of Samuel, the Lord sent noises & raines from heaven to terrify the people, and they feared the Lord.  

David.  We may see the effect of David's prayers every where in the Psalms, where he saith oftentimes, I have cried unto the Lord with my voice, and he hath heard me: when I cried unto the Lord, of my righteousness, he heard me: and in my trouble I called upon the Lord, 
Psal. 18.  and cried unto my God, and be heard my voice from his holy Temple, and my cry entered into his ears; I will, saith he, call upon the Lord, which is worthy to be praised, so shall I be safe from mine enemies; 
1 King. 2. 2 King. 9.13.  I cried unto thee, and thou hast healed me: Solomon prayed unto the Lord God, concerning the people of Israel, 
2 Kin. 4.28, etc.  and is heard of the Lord, and his prayer and intercession is granted: Elizeus by prayer raised up the dead child of the Shunamite: 
2 King. 6.17.  again, he prayed unto the Lord, and the young man's eyes were opened, and he looked, and behold, he did see aid from heaven: 
2 King. 20.  Ezechias by prayer obtained at God's hand both recovery of his health, and also the prolongign of his days: Jobs friends talked amiss before the Lord, 
Job ult.  and yet their offence was pardoned at the prayer which Job made for them.  
The Apostles prayed unto God, and the place was moved where they were assembled together, and they were filled with the holy Ghost: 
Acts 4.31. Acts 9.40, 41. Acts 10.4.  Peter making his prayer unto God, raised up Tabytha from death, and restored her to life: Cornelius prayed unto God, and his prayer was had in remembrance before God: the Church prayed for Peter when Herod had cast him into prison, 
Act. 12.5, etc.  and the Lord delivered the Apostle from his bonds, and out of prison: at the prayer of S. Paul, and Silas, 
Acts 16.25, etc.  the prison was shaken with an earthquake, and all the doors thereof were opened, and their bonds loosed: Paul prayed for Publius' father, 
Acts 28.8.  who lay sick of a fever, and of a bloody-flixe, and restored him to health; these examples out of the Scriptures do sufficiently declare how attended the Majesty of God is, to hear and grant their prayers, who do hearty call upon his holy Name, either for themselves, either for others; whereby we may perceive, what the wonderful efficacy of prayer is before God: the prayers of the faithful be always acceptable unto God; and that he hath a much better regard and consideration of our necessities, than we ourselves be able to understand; although he do not at all times perform, the same which we do desire, or not after the same manner, or so soon as we do ask it; for as Saint james saith, 
Note.  you do demand, and not receive what you desire, 
jam. 4.2, 3.  because you ask amiss, even to consume it upon your lusts and unlawful desires. Therefore he that desires to pray effectually unto God, and be heard, must not be violent and wrathful, cruel and unmerciful against his Christian brethren; neither proud nor mistrustful, but they must be quite void from anger and strife, and ready to forgive, when they have any quarrel against their neighbours: For God is so offended by these faults, that in respect of them he doth abhor our prayers. There be many other hindrances, but these be the most general, and therefore with the greater circumspection to be eschewed; Ask in faith and waver not, 
jam. 1.6.  for he that wavereth is like to the wave of the Sea, which is tossed and carried about with the wind. Therefore let not that man suppose that he receiveth any thing from the Lord: sometimes we do pray so coldly without heart or spirit, 
Ecclus. 18, 22.  that we ourselves perceive not what it is that we mumble in our mouth. Therefore he that so prayeth and heareth not himself; how can he hope to be heard of God? we must not put the fault in God, if we obtain not what we desire at his hands, but in our own sins and wickedness, vices and naughtiness, whereby we do hinder his goodness, grace, and mercy from performing those things which we do ask; for he is so good and merciful unto us, that he hath a regard of our health and salvation; and doth give us such things as do serve for our necessities: but it falleth out oftentimes that he doth not grant us our petitions, because if we had them, they should be more harmful than profitable unto us. Therefore we must pray with continual and unfeigned hope and trust in God, that in his good time, he will hear our prayers, and grant our requests.  
Therefore he that prayeth unto God to be heard, must pray hearty, with all his heart, with all his soul, with all his strength. 
Deut. 6.5:  Thrice he requireth all, lest we should keep a thought behind: and God saith, My son give me thy heart: 
Pro. 23.26.  that is, which Christ calls spirit and truth, without hypocrisy; for until we do give our hearts unto God, our hearts are vain, barren, and sinful; and than it is the Spouse of Christ, the Temple of the holy Ghost, and the Image of GOD, so changed, reformed, and refined, that God calls it a new heart: so that when the heart sets forward to prayer, and is willing to serve God, than all the members will follow after, and yield consent; the tongue will praise him, the foot will follow him; the ear will attend him, the eye will watch him, and the hands will serve him; nothing will stay behind if the heart pricketh them forward: such motion hath the heart, that it maketh all the rest of the senses, pliant, nimble, and currant about it, and yield consent unto the heart. Therefore it is almost as easy to speak well, and do well, as to think well: for if the heart indite a good matter, no marvel though the tongue be the Pen of a ready writer: 
Psal. 45.2. Heb. 3.12.  but if the heart be dull, all the senses are out of tune, like a left hand, they are unapt and untoward to any good; the tongue will not praise because the heart doth not love; the ear will not hear, because the heart doth not mind, the hand will not give because the heart doth not pity; the foot will not go, because the heart willeth not to stir; all depend and stay upon the heart. Therefore the Lord requireth the heart, which is the first motion to all goodness in man: if the heart be perfect all is good; for our heart gives consent to all our actions: when we speak, we should speak as if our heart did speak, pray, as if our heart did pray; hear, as if our heart did hear; give, as if our heart did give; remit, as if our heart did remit; and counsel, as if our heart did counsel: as the Apostle saith, 
Cor. 3.23.  Do all things hearty as unto the Lord, and not as done unto men: for there is nothing troublesome unto our conscience, but that which goeth against the heart, we should therefore serve God with all our hearts, for his honour, and for his Names sake, and not for our own respects, and our own ends: for he which giveth his heart unto God, doth all things for the love of God, and to his glory. As joseph charged his brethren, 
Gen. 42.15. etc.  that they should not come to him for more Corn, unless they brought their brother Benjamin unto him, whom they left behind at home: so God will not have us to pray and seek unto him for any thing, 
Math. 15.8.  unless we bring our hearts unto him, which oftentimes we leave behind: the tongue that prayeth without the heart, is a flattering tongue: the eye, without the heart be godly, is a wicked eye: the ear without the heart, is a vain ear; the hand, without the heart be right is a false hand. Dost thou think that God will accept a flattering tongue, a wicked eye, a vain ear, a false hand, without the sacrifice of thy heart? Saint Paul saith, If I give all that I have, and speak with the tongues of men, and of Angels and have not love, that is, give not my heart, 
1 Cor. 13.1, etc.  it availeth nothing. Therefore who so feareth the Lord, it shall go well with him at the last, and in the day of his death he shall be blessed: the heart is the Temple of God, and he that giveth it to any thing but to God, committeth sacrilege, and breaketh that Commandment, Give unto God those things which are Gods: that is, 
Math. 22.21.  an upright heart, with due honour and worship. Wherefore when you pray, let your heart pray; when you hear, let your heart hear; when you give, let your heart give; whatsoever you do, set the heart to do it, and let your godly heart guide you in all your actions; if it be not so perfect as it should be, yet God will accept it for his sake that gives it, & redeemed it: to whom let us by faithful and earnest prayer, commit our hearts, our souls, our bodies, and all that ever we have, unto his most gracious and merciful protection and tuition.   

Of Afflictions.  

2 Cor. 1.5, 6, 7.  FOr as much as it is almost impossible, for the innocent and faithful soul to attain to the end of her progress, 
Acts 14.22.  the heavenly Canaan, but that she must pass through the troubles, crosses, and miseries of this wicked and wretched world, and whiles we do live in the flesh, we be subject to all kind of afflictions, by the special providence and purpose of God, both through the weakness of our nature, and also through the malice of this present world: especially the poor, the needy, distressed, and godly disposed persons. Therefore it behoveth all men how to understand and undertake, to bear and overcome the adversities, which through the malice of the world, and our own infirmities cannot be avoided, yet there is nothing so troublesome and sorrowful, which the patiented man and well disposed Christian is not able to overcome by the grace of his Saviour that strengtheneth him: 
1 Cor. 10.13.  For the Apostle saith, there hath no temptation taken you, but such as followeth the nature of man; but God is faithful, which shall not suffer you to be tempted above that which you are able to bear, but shall with the temptation, make a way to escape: indeed, our whole nature is generally corrupt, weak and feeble, 
There be a passing number of the sorts of afflictions.  and the corruption thereof doth customeably breed certain peculiar griefs to every age; who can account the griefs of the flesh, which cold, heat, and hunger, thirst, diseases, and several dangers do enforce upon every age and condition? but most generally afflictions do chance unto men, as base in condition, and low in degree; as contempt, oppression, pillage and poverty, with all manner of wrongs and injuries, whereby the meaner sort be without respect trodden down by the greater and stronger, and be devoured in this world; even as the smaller fishes be in the Sea by the greater, and the mightier: whereof Habakkuk doth complain, saying, O Lord, how long shall I cry, and thou wilt not hear me? I call unto thee whilst I suffer, and thou wilt not save me: 
Habak. 1.  why dost thou show me wickedness and trouble; to see spoiling and violence before my face? and they do raise up strife and contention: the Law is dissolved, and judgement hath no execution; 
Psal. 82.2, 3, 4.  for the wicked doth compass about the righteous, and wrong judgement proceedeth.  
This manner of afflictions, wherewith the poor and the widows, the fatherless, desolate, strangers, 
Job 30.25.  and the innocents are oppressed in this world, without care and conscience, 
Eccles. 8.11.  and do reign without regard or looking to: the poor lieth oppressed in every corner without relief or redress of their wants or wrongs: 
Psal. 69 21, 22  the Apostle maketh mention of many other afflictions; as tribulation, anguish, peril, persecution, hunger, 
Rom. 8.35.  nakedness, 
Verse 18. 2 Cor. 4.17.  all which shall not separate us from the love of God: for saith he, I am certainly persuaded, that the afflictions of this world, are not worthy of the glory which shall be showed upon us in the life to come: the occasions of these evils, wherewith we be afflicted, doth proceed of ourselves, 
By the providence of God. Psal. 89.  because of our sins; therefore the Prophet saith, I will visit their wickedness with the rod, and their sins with stripes; nevertheless, my loving kindness will I not utterly take from him, nor suffer my truth to fail: as the Lord said to him that was sick of the palsy, 
Matth. 9.2.  Be of good cheer my son, thy sins be forgiven thee: Again, he said to him that had been diseased thirty eight years, 
Joh. 5.5.14.  Lo, thou art made whole; sin no more, lest a worse thing happen unto thee. Every man must be fully persuaded, 
Afflictions be sent from God.  that troubles, crosses, losses, and all manner of afflictions, doth come and fall upon us, by the disposition and ordinance of God, and no otherwise: this is confirmed by the testimony of God himself, 
Esay 45.5.  saying, I am the Lord, and without we there is no God; it is I that created light and darkness; it is I make peace, and trouble, yea, 
Verse 7.  even I the Lord do all these things, whereby we do perceive, that we be scourged of God for our sins and iniquities, and by them we do provoke the wrath of God upon us; beside, there be some sins that of nature, 
A covetous mind is never satisfied, nor thinks any thing unlawful.  they do afflict both our bodies and souls: as drunkenness doth trouble and mar men's bodies and minds, and covetousness and envy the mind and soul; one saith, that every disordered affection, is a punishment to itself. There be also many afflictions, wherewith the godly, just, and innocent be oppressed by the wicked in this world, by their ungodliness, malice, anger, hatred, enmity, envy, pride, and delight in strife and variance, in which they do hate and trouble them without desert; 
job 37.23.  it is not the property of God to afflict, but to deliver, and save the afflicted: for he is good, gentle, mild and loving towards mankind; so that he delighteth in doing good to them, according to the saying of Jeremy, 
jerem. 1.19.  I will rejoice in them, when I shall do them good; but it is wrought by the malice of our nature, that he is compelled like a most loving father, to chasten and instruct us by the rod of discipline, 
Afflictions are sent as chastisements temporary to the elect, but eternal to the reprobate.  to the intent to save them, which otherwise should perish: to this intent, he did often times afflict and scourge the people of Israel, because of their intolerable sins and rebellion, to bow and turn them unto himself: so he doth punish sinners, to the intent they should leave off their trade of sinning, and turn unto him, and amend their lives: thus the godly be exercised in the faith of God's providence, to the intent, that knowing their own weakness, they may put their trust in their Lord God, and have hope upon him, 
Eccles. 51.  whose aid doth comfort them in all their afflictions, and who in his good time will bring them out of all their troubles: thus they be trained up to call upon the Lord, in whom they do depend in steadfast trust and hope, and not in the vain hope and trust in man, or worldly means, and to offer the sacrifice of continual praise unto God, by whom they have hope to be delivered out of all their afflictions. 
Afflictions do confirm the faith of the godly.  Patience and sufferance of afflictions maketh our faith strong; whereupon cometh our hope, which doth not confound: this is the assurance of our salvation, when a man hath a tried faith towards God, and an assured hope against all temptations as armed against the very gates of Hell.  
Again, 
job 5.15, etc.  we be not only allowed and well tried by afflictions to be the sons of God, 
By affliction we be borough to be the children of God, and be assured of his care of us. 2 Cor. 1.3, 4.  but the very care of God is commended unto us, whereby he doth marvellously comfort the afflicted: of this the Apostle maketh mention, saying, Blessed be God, the Father of our Lord Jesus Christ, which is the father of mercies, and the God of all comfort, which doth comfort us in all our tribulations: like as the passions of Christ do abound in us; so by the grace of Christ, our comfort doth more abound: and David saith, According to the multitude of the sorrows in my heart thy comforts do rejoice my soul; 
Psal. 93.19.  so that by the grace of God, the troubled and afflicted are comforted in all their troubles and afflictions; in these extremities, the afflicted have great need to be strengthened and confirmed in the grace of Christ, 
Without faith we cannot have the comfort of the Spirit.  to believe that they be chastened, exercised, reform, tried, and saved from ruin and destruction, by the immediate hand of God their heavenly father; unless that they have this faith, they cannot have the comfort of the Spirit; we must have also steadfast hope, whereby we must not doubt, but that God in his mercy, and in his good time, shall once deliver us from all our tribulations, crosses and afflictions, which by his chastening hand, and in his love he hath laid upon us; this hope cometh of faith, in that we do believe that God is faithful, standing to all his promises, and able to perform what he hath promised, and that he will not suffer us to be tempted further than we be able to bear, and that this hope is not vain, it appeareth by that which God himself faith: 
Psal. 91.1, etc.  For as he hoped upon me, I will deliver him out of all his tribulations and afflictions: after his steadfast faith and strong hope, there followeth that unknown and exceeding commendable virtue, Patience; of these three most excellent virtues, doth come the rejoycement of the spirit. 
Acts 5.  So St. Paul doth testify, that he doth not only rejoice in the hope of the glory of God's children, but also rejoice in their troubles: 
James 1.  and Saint James saith, My brethren, 
Rom. 5.  count it all joy, when ye fall into diverse temptations, knowing, that the trial of your faith worketh patience; therefore we must so bear our afflictions, that we must abide them, not only patiently, but with joy also, through faith and hope.  
Whosoever is wretched and afflicted, is to be pitied and relieved, for that he is distressed and afflicted: the Samaritan which is spoken of in the Gospel, did pity, 
Luk 10.30, etc.  relieve and help him that was fall'n into the hands of thiefs, having no respect of his Country or religion; but in consideration that he was a man himself, he had compassion, and took pity of the miserable case and peril of the man distressed, therefore it is a good and charitable deed, and to be used of all men, towards their Christian brethren, to relieve, help, succour, and comfort the needy, distressed, and afflicted person; not only for that he is afflicted, but for his Saviour Christ his sake, who hath commanded it: we ought to do good to all men, as the Apostle saith, 
Gal. 6.10.  Especially to them which are of the household of faith: there must mercy also be showed unto him that is chastened for his sins. God is well pleased withal, and doth require it, as we may perceive in Esay, where he charged the Moabites lovingly to entreat the Israelites, whom he had scourged for their sins, Hid the chased, saith he, 
Esay 16.3, 4.  and bewray not them that are fled, let them that are persecuted dwell with thee, and be thou their refuge. Therefore seeing that it is a work of true goodness to have pity and mercy upon the distressed and afflicted; we ought not to inquire after their religion, life, and occasion of their affliction, at what time we ought to secure them, but for compassion sake to bestow our aid and relief upon them, in their distress and miseries, as men afflicted; for their misery and affliction doth sufficiently declare their wants and necessities: but when the afflicted is thus perplexed, vexed, grieved, and in anguish, they must patiently suffer and bear them, and not despairingly run to desperation, nor to rest dissolute and careless what become of them, but they must in Christ's Name repair unto God, who although he be offended, will yet show mercy; for he doth not cast off upon every offence, nor revenge every wrong as the world doth, 
Luke 15.20.  but like the Father of that unthrifty son, receiveth again him that strayed, and lovingly embraceth him; that returneth unto him, by true and serious repentance, faithful prayer, and holy contemplation and uprightness of living, with the consideration of God's purpose in afflicting him, for he may not censure these evils or the least of them to come by chance, as the world often and most rashly and unadvisedly affirmeth, or that they befall him by reason of the unfortunate Planet, 
Psal. 73.5. Esay 47.13.  under which he was borne, as the stargazer fond maintaineth; for the Lord God Almighty, that high and incomprehensible Jehovah, 
Revel. 1.8.  that everlasting Alpha and Omega, He which was, and is, and is to come: he is the former, framer, creator, preserver, and governor of all things, and who but he, made and prepared those famous stars in the Firmament, 
job 38. Esay 51.13. Psal. 89.13.  Arcturus, Orion, and Pleyades, who spread forth the Heavens like a curtain? who limited the North and South climates? who made the Sun and Moon but he? and therefore let all men think, that his creatures which he hath form, framed, and placed, for the use and behoof of man, for the distinction of times and seasons, and to give light unto the earth, and his creatures thereon, keep every of them his Sphere as a walk, whereas unto a continual task they are tied, by the omnipotent Commander, who keepeth them without variation in the first course, doing their continual service and labour for the behoof of man, as other creatures do, and are not as Gods or governor's of man's nature; neither can they dispose of their inclinations, constitutions, or affections, or make them happy or unhappy, but are ruled, governed, and commanded by God, as other inferior creatures are to stand and move at his pleasure: the Sun stood still in Gibeon, and the Moon in the Valley of Aialon, 
Iosh. 10.13. 2 King. 20.10.  and that for a whole day; so the Sun at the commandment of the Lord retired ten degrees, in the Firmament, as a sign for Hezechias health: which proveth that these creatures are as all other, even subject to the will of the superior Governor, who needeth not the help of such weak means to work the long or short life of man, the happy or unhappy estate of man, the poor or rich portion of man, 
1 Sam. 2.6, 7, 8  or any matter belonging to the soul or body of man, but all cometh from his sacred wisdom and divine providence, all men are in his hands as the clay in the Potters, and he frameth and forgeth of all forms, and fashions; 
Rom. 9.21.  some to honour, some to dishonour; some to be high, some to be low; some to be rich, some to be poor; some to be reverenced, and some to be despised, afflicted and persecuted; and every man must rest contented with his portion, be it good or bad, sweet or sour.  
And therefore be not so hardy and void of reason, as to dream that thy constitution, inclination good or bad success in thy proceed, the prosperous or adverse issues of thine endeavours; thine estate, poor or rich, or thy troubles and afflictions, proceedeth from the influence, dominion, rule or power of these creatures, but that a divine and supernatural cause worketh that in thee, which the wit of man cannot conceive, wherein though the world afford thee no comfort, 
All our afflictions, troubles, miseries, and calamities which happen unto us cometh of our sins.  yet art thou bound by an inward bond of duty to acknowledge all thine infirmities, all thine afflictions, and all the crosses which happen and fall upon thee, to proceed even from thine own sins, and filthy corruptions, as buffets to rouse thee from the forgetfulness of thy duty to his sacred Majesty, for thy roving and ranging astray, after vain and foolish things, superfluous desires, and overmuch negligence of thy calling, and in great love and favour, doth thy loving father give thee these gentle corrections, even of mercy to reclaim thee from the way of sin unto a more sincere and sacred course of life. 
Heb. 12.  So that the troubles and miseries, and all the adverse things that can befall us, are Gods gentle chastisements to his children, to reform them, but to the obstinate and unbelieving, they are messengers of his judgements, 
Numb. 14.2. Judge 6. Judg. 10.  and utter renunciation; who by his punishments wax worse and worse, who do murmur and grudge at the course he taketh to amend them, as did the rebellious Israelites whom he did often visit in mercy before he entered into judgement with them; he calleth us by his punishments from perils, to the end we should not be subject to the dangerous security of a pleasing estate here in this world, wherewith he seethe us apt to be entangled: he doth as it were fetter us with the shackles of adversity, that we should not have scope to dance after the Music, and sweet sirens tunes of this world's happiness, which so enchaunteth men of liberty and lovers thereof, that they are thereby led, as it were by a golden line, to the everlasting pit: but for the truly penitent and faithful believer, he hath prepared and provided an endless rich and surpassing Diadem of absolute glory, 
Rom. 8.17, 18.  a beautiful City, the Kingdom of joy, the Kingdom of eternal consolation. If with patience they bear this moment of trial and fatherly light yoke, though to flesh and blood most sharp and unsavoury, yet will he mix them with spiritual sweetness and inward consolation. God dealeth most providently for his children, and turneth even their tears into great joy, and their lamentations into songs of melody: and although his working seems strange unto flesh and blood, and hard measure to be crossed, yet God seethe it necessary for us, therefore take it not grievously to fall into troubles, to sustain miseries, to endure crosses, and to abide afflictions: neither think it strange, for as the Apostle Saint James saith, 
James 5.  it hath been the portion of God's dearest children, from the beginning, and will be for ever found true, 
Psal. 91.14, &c  that Great are the troubles of the righteous; and as true it is, that the Lord will delivers them out of all. 
Dan. 3.  What greater danger could there be, then to be in the fiery furnace, as was Sidrach, Misach, and Abednego? yet did the Lord so qualify the force of the fire, mortifying, as it were, the nature thereof, that it nothing annoyed them; yet it did consume the ministers of their execution. What greater peril could there be, then to be in the Lion's den with Daniel? 
Dan. 6.16. & 24.  yet the Lord shut up the mouths of the Lions, that they could not hurt him; but yet they devoured his accusers. It is much to be in misery, in want, in sickness, 
1 King. 19 Judg. 15.18. Luk. 16.20, 21.  and full of sores with Job, to be in hunger with Elias, to thirst with Samson, poor, sore, and naked with Lazarus, imprisoned and accused with Joseph, persecuted, banished, and in exile with David, with Jeremy, with Peter, 
Gen. 3.9. 1 Sam. 21.22. & 27. Acts 14.19.  to be stoned with Paul, and infinite others; yet did the Lord deliver them out of all their troubles: such is the force of a sound confidence and trust in the Almighty God, who in mercy worketh by outward crosses, the inward comfort of his children, and showeth compassion always upon them, according to the multitude of his mercies. And as sin is the root from whence springeth all our afflictions, crosses, miseries, and calamities, both inward and outward; and our offences is the cause of God's displeasure against us, and God in his displeasure poureth forth both crosses and curses upon sinners; 
Temporary to the elect, and eternal to the reprobate.  therefore it behooveth every man carefully to consider the cause of his troubles, whether he be fall'n into the same by his own riot, wanton lascivious or licentious life, and by his ungodly conversation and neglect of the fear of God; for which things sake, 
Ephes. 5.6. Col. 3.6.  the wrath of God comes upon the children of disobedience, and he poureth out of the cup of his indignation upon them, either in judgement, to their condemnation, 
The reprobate cannot breathe one thought of repentance.  and so to be perpetual, or else to recall and reclaim them from their wicked ways, that they may be saved, and so to live for ever. Therefore let every man acknowledge and confess their sins unto God, be truly penitent, and crave pardon for them, 
Esay 49.8.  and fall down before him in hearty prayer, and he will hear them, grant their requests, and deliver them out of all their troubles and afflictions, and give them the reward of everlasting life: for we cannot be so ready to come unto God by prayers, 
God accepteth of our desires in stead of performance.  but he is as ready to meet our petitions, and in a most fatherly loving manner he embraces us, and graciously accepteth of our humble desires; so that the godly men have no cause to faint undet the burden of their miseries, but that they may thereby the rather gather unto themselves continually more and more strength through the benefit and supply of God's continual inward succour and comfort; for even their adversities, their bitter afflictions, and their miserable calamities, shall all turn to their bliss, 
Psalm. 32.  and perpetual commodity. Great plagues remain for the ungodly, but whose putteth his trust in the Lord, mercy embraceth him on every side.   

General Rules directing a Christian in a godly life.  
EVery day thou drawest nearer to thy death, judgement and eternity; therefore think every day how thou mayest be able to stand in that most strict and severe judgement of God, and so live for ever: keep therefore diligent watch, over all thy thoughts, words, and actions, 
Eccles. 12.13, 14. Ephes. 4.2, 3.  because hereafter thou must give an exact account for them, at the last day of judgement, whether it be good or evil: be careful to suppress every sin in the first motion, before it be ripe in thee: let sin be to thy heart a stranger, 
1 Sam. 12.3, 4.  not a homedweller: take heed of falling oft into one and the same sin, lest the custom of sinning take away the conscience of sin, and then shalt thou wax so impudently wicked, that thou wilt neither fear God, nor reverence men; which to avoid, think every evening that thou shalt dye that night, and think every morning that thou shalt dye that day; do not therefore defer thy conversion, and thy good works till to morrow, for to morrow is uncertain, but death is most certain, and every day hangs over thy head; nothing is more contrary to godliness then delay. If therefore thou contemnest the inward calling of the holy Spirit, 
Ecclesiast. 18.22, etc.  thou shalt never attain to true conversion. Defer not therefore thy conversion and good works till thy old age, but offer unto God the flower of thy youth; for no age is fit for God's service then youth, which flourisheth in strength both of body and mind; and as thou tenderest the salvation of thy soul, live not in any wilful filthiness; for true faith and purpose of sinning, can never stand together: approve thyself to be a true servant of Christ, and study always to walk in the way of the Lord, and think of the world's vanity to contemn it, of death to expect it, of judgement to avoid it, of hell to escape it, and of heaven to desire it: consider in every thing the end, before thou dost attempt the action: let thy conscience deter thee, to eschew every known sin, and obey God in every one of his commandments; but if at any time through frailty thou slippest into any sin, wallow not in it, but speedily rise out of it by unfeigned repentance, praying for pardon till thy conscience be pacified, thy hatred of sin increased, and thy purpose of amendment confirmed.  
God gives many blessings, lest through want, being his child, thou shouldest despair, and he sendeth thee some crosses, lest by too much prosperity, playing the fool, thou shouldest presume; but in all thy will, have an eye to Gods Will, lest thyself action turn to thine own destruction: count therefore Christ thy chiefest joy, and sin thy greatest grief: estimate no want to the want of grace, nor any loss to the loss of God's favour; and then the discontentment which grows by outward means, 
1 Tim. 6.8, 9  shall the less perplex thine inward mind, and bestow no more thought of worldly things, than thou needs must; 
Col. 3.1, 2.  for the discharge of thy place, and the maintenance of thine estate; but still let thy care be greater for heavenly then for earthly things, and be more grieved for dishonour done unto God, than for an injury offered to thyself: but if any private injury be offered unto thee, 
Psalm. 139.21, etc. Eccles. 28. Rom. 12.13.20.21.  bear it as a Christian with patience. Never was an innocent man wronged, but if patiently he bore his cross, he overcame in the end; but if thou frettest and vexest at thy wrongs offered, the hurt which thou dost to thyself, is more than that which thine enemies can do unto thee; neither canst thou more rejoice him, then to hear that it throughly vexeth thee; but if thou canst show patience on earth, 
Deut. 32.35, 36.  God will show himself just from heaven; but if thine enemy still continueth in his malice, and increase in his mischief, give thou thyself unto prayer, 
Jerem. 11.20.  committing thyself, and commending thy case unto the righteous judge of heaven and earth, and in the mean while, wait with David on the Lord; 
Psal. 27.14.  be of good courage, and he shall comfort thine heart: undertake not an evil case for no man's sake: for it is not that man, but God that shall judge thee; do not therefore prefer the favour of men before the grace and favour of God, and esteem no sin little: For the curse of God is due to the least, and the least would have damned thee, had not the Son of God died for thee; 
Ezek. 9.4. Mark. 3.5.  bewail therefore the misery of thine own estate, and as occasion is ministered, mourn for the iniquity of the time; pray to God to amend it, and be not thou one of them that make it worse: in thy conversation be thou courteous towards all, grievous to none, familiar with few; live piously to God-ward; to thyself, chastely; to thy neighbour, justly; show favour to thy friend, show patience to thy enemy; let thy good will be towards all, and show thy bounty to them that have need; think often of the shortness of thy life, and the certainty of thy death, and wish rather a good life then a long: die daily to thyself, and mortify the vices of the flesh; so in death thou shalt live unto God: let mercy appear in thy affection, goodness in thy action, courtesy in thy countenance, humility in thy attire, modesty in thy neighbourhood, and patence in tribulation; always think upon three things past, the evil which thou hast committed, the good which thou hast omitted, and the time which thou hast pretermitted: think always upon three things present; the brevity of this life, the difficulty of being, and the paucity of them that shall be saved: always think upon three things to come; death, than which nothing is more horrible; judgement, than which nothing is more terrible; and the pains of hell, than which nothing is more intolerable.  
Every evening reconcile thyself to God by prayer for thy sins past that day, and give thankes to God for giving thee time to repent: there are three things above thee, which never let slip out of thy memory; the eye that sees all, the ear that hears all, and the dreadful Judge which punisheth all: bewail the evils passed, remember thy sins, grieve for them, and pray for amendment; remember God's justice, that thou mayst be kept in fear; remember God's mercy, that thou mayst not despair: as much as thou canst withdraw thyself from the world and the vanities thereof, and addict thyself wholly to the service of God; study to please none but Christ, and fear to displease none but him: pray unto God to pardon and forgive thee what is past, and to govern and amend in thee, what is to come. God hath communicated himself wholly unto thee, therefore communicate thou thyself wholly unto thy neighbour, that is the best life, that is busied in the service of others; show reverence and obedience unto thy superior, instruct and defend thy inferior, give counsel and aid unto thy equal; let thy body be subject to thy mind, and thy mind to God: for thy works do not pass away, but are cast as certain seeds of eternity. 
Gal. 6.8.  Therefore if thou sowest in the flesh, of the flesh thou shalt reap corruption; if thou sowest in the Spirit, of the Spirit thou shalt reap life everlasting: after death the honour of the world shall not follow thee, neither shall thy heap of riches follow thee, 
Revel. 14.13.  neither shall thy pleasures follow thee, neither shall the vanities of the world follow thee, but thy works shall follow after thee. Therefore to day appear to be such in the sight of God, as thou desirest to be esteemed at the day of judgement: learn to live in this life, as thou wouldst obtain eternal life; for in this life is eternal life obtained or lost: therefore let holy meditations bring forth in thee knowledge, 
Prov. 15.8.  and knowledge compunction, and compunction devotion, and let thy devotion make earnest intercession unto God by prayer, for the silence of the mouth is a great good for the peace of the heart. 
James 1.19.  O the shame, when a mans own tongue shall be produced as a witness against himself, to the confusion of his own shame. Therefore let thy words be few, but advised, forethink whether that which thou art to speak be fit to be spoken: affirm no more than what thou knowest to be true, and be rather silent, then to speak to an ill or no purpose.  
Let thy heart and tongue ever go together in honesty and truth, 
1 Pet. 2.1.  hate lying and dissembling in an other: detest it in thyself, or God will detest thee for it; for he hateth a liar, and his father the devil alike; let not thine anger remain when thou seest the cause removed, and ever distinguish 'twixt him that offendeth of infirmity and against his will, 
Prov. 6.30. Acts 3.17. 1 Tim. 1.13. Psal. 59.5.  and him who offendeth maliciously, and of set purpose; let the one have pity, and the other justice: in matters of accusation, be first assured of the truth, than censure, and as thou tenderest the reputation of an honest heart, never let malice in hatred, make thee to reveal that which love in friendship, bound thee a long time to conceal: for as God breeds among men truth, peace, and amity, that we should live to do one another good; so the devil daily soweth falsehood, discord, and enmity, to cause if he can, the dearest friends to devour one another. Rejoice not at the fall of thine enemy, for thou knowest not what shall be the manner of thine own end; but be more glad to see the worst man's amendment, rather than his punishment, hate no man, for fear lest Christ loves him, and be angry, 
Pro. 24.17, 18. Rom. 5.8, 10.  and turn his wrath from him unto thee: love thine enemy, for Christ loved thee when thou wast his enemy; by the merits of his blood he requireth thee for his sake to love thine enemies, 
Eph. 2.4, etc. Math. 18.24, 28  deny him, being a Christian, if thou darest: he asketh but forgiveness for forgiveness; petty forgiveness, for the infinite forgiveness of Almighty God; therefore though thou thinkest thine enemies unworthy to be forgiven, yet Christ is worthy to be obeyed. Do nothing in the sight of a civil friend, for which thou canst not be safe, unless it be concealed; nor any thing, for which if just cause be offered, thou needest fear him: if that he proves thine unjust enemy: If thou be'st disposed to be merry, have a special care to three things: That thy mirth be not against Religion, that it be not against Charity, and that it be not against Chastity: then be as merry as thou canst, only in the lord 
Levit. 19.12.  Speak not of God, but with fear and reverence, as in his sight and hearing: for seeing we are not worthy to use his holy name in our mouths, 
Deut. 28.58. Rom. 9.5.  much less ought we to abuse it vainly in our talk; but to use it ordinarily in vain, rash, or false oaths, is an undoubted sign of a soul, that never truly feared God. Pray therefore with David, when thou art to speak in any matter that may move passion: 
Psal. 141.3. 1 Thes. 5.26.14 2 Thes. 3.5. Levit. 19.17. Psal. 15.5. Deut. 15.13, 14.  Set a watch, O Lord before my mouth, and keep the door of my lips. In praising, be discreet; in saluting, courteous; in admonishing, friendly; in forgiving, merciful; in promising, faithful; and bountiful in recompensing of good service, and other friendly courtesies: making not the reward of virtue the gift of favour.  
Do no evil though thou mightest, for God will not suffer the least sin, without bitter repentance, to escape unpunished. Leave not undone any good that thou canst, but do thou nothing rashly, nor any thing till thou hast first taken counsel of God's word, 
1 Sam. 30.8.  of the lawfulness thereof, and praying for his blessing to bless thy endeavour; and then do it in the Name of God, with cheerfulness of heart committing the success unto him, in whose power it is to bless with his grace, whatsoever business is intended to his glory: and when thou art tempted to do any evil work, 
1 Cor. 7.5.  remember that satan is where his business is. Let not the child of God be the instrument of so base a slave: hate the work, if thou abhorrest the author; and remember with joseph, 
Gen. 39.9.  that though no man seethe, yet God seethe all, in all places: fly therefore with joseph from all sin, as well those that are secret in the sight of God, as those that are manifest in the eyes of men; be therefore as much afraid of secret sins, 
Luk. 8.17. & 12.2.  as of open shame, and so avoid all in general, so as thou dost not nurse nor allow to thyself any one particular or darling sin: for the crafty devil can hold a man's soul as fast by one, as by many sins, and faster by that one that doth please thee, than by all those which begin to be abominable unto thee: and as thou desirest to avoid sin, so be careful to shun the occasion; 
Prov. 5.8.  love all good things for God's sake, but love God for his own sake: whilst thou holdest God to be thy friend, 
Psal. 118.6, 7. Prov. 16.7.  thou needest not fear who is thine enemy: for God will either make thine enemy to become thy friend, 
Rom. 8.31. Gen. 32.4, etc. Exo. 32.27. etc.  or will bridle him that he cannot hurt thee. No man is overthrown by his enemy, unless that first his sin hath prevailed over him, and God hath left him to himself: therefore he that would be safe from the fear of his enemies, and live still in the favour of his God; 
Num. 42.43, etc.  let him redeem the folly of the time past, with serious repentance; look to the time present with religious diligence, and take heed to the time to come, with careful providence.  
In effecting good actions, distrust not God's providence, though thou seethe the means either wanting or weak: and if means do offer themselves unto thee, 
judg. 7.17, etc.  be sure that they be lawful, and having gotten lawful means, take heed that thou rely not more upon them, then upon God himself; labour in a lawful calling, for it is Gods ordinary means by which he blesseth his children with outward things: pray therefore for God's blessing upon his own means, and in earthly business bear an heavenly mind; do thou thy best endeavour, and commit the whole success to the foreordayning wisdom of Almighty God, never think to thrive by those means, which God hath accursed: 
Matth 16.26.  that will not in the end prove gain, which is gotten with the loss of thy soul: therefore in all thy actions endeavour with Saint Paul to have a clear conscience towards God and towards men. 
Acts 14.16.  Give every man the honour due to his place, but honour a man more for his goodness then for his greatness, and of whom soever thou hast received a benefit unto him, as God shall enable thee, remember to be thankful, acknowledge it lovingly unto men, and pray for him hearty unto God; and count every blessing received from God, as a pledge of his eternal love; and as a spur to prick thee on to a godly life; be not proud for any external worldly wealth, nor for any internal spiritual gifts: not for external goods, because they be momentany, and will shortly be taken away; not for any internal gifts: for as God gave them, so will he likewise take them away: if forgetting the giver, thou shalt abuse his gifts; to puff up thine heart with a pride of thy own worth, and to contemn others, for whose good Almighty God bestowed those gifts upon thee; hast thou any one virtue that doth move thee to be self-conceited? thou hast twenty vices that may better vilify thee in thine own eyes: 
Be truly the same thou seemest to be.  be therefore the same in the sight of God, who beholds thy heart, that thou seemest to be in the eyes of men that see thy face: content not thyself with an outward good name, when thy conscience shall tell thee it is undeserved. A deserved good name for any thing, but for godliness, lasts little, and is less worth: in all the holy Scriptures, we never read of an Hypocrites repentance; and no wonder: for, whereas after sin, conversion is left as a means to cure all other sinners, what means remains to recover him, who hath converted conversion itself into sin? wo therefore unto the soul that seems religions, and is not the same: mark the fearful end of notorious evil men, to abhor their wicked actions: 
Numb. 23.10.  mark the life of the godly, and imitate their life and actions; and their blessed end: obey thy betters, 
Psal. 37.35, 36, 37. Esay 58.5, 6.  observe the wise, accompany the honest, and love the religious. And seeing the corrupt nature of man is inclined to hypocrisy; beware that thou use not the exercise of religion, 
Mat. 23.27, 28.  as matter of course and custom, without care and conscience, and make no more show of holiness outwardly to the world, than thou hast in the sight of God inwardly in thine heart: keep thy speech clean from all obscenity, and let thy talk be gracious, 
Ephes. 4. 2●. Prov. 31.26. Psal. 139.20, 21, 22.  that he that hears thee, may grow better by thee; and be ever more earnest when thou speakest of religion, then when thou talkest of worldly matters; if thou perceivest that thou hast erred, persevere not in thine error; rejoice to find the truth, and magnify it; study therefore three things especially: to understand well, to say well, and to do well: endeavour to rule those that are under thy charge and authority, rather by lo●e than by fear: for to rule by love, is easy and safe; but tyranny is ever accompanied with care and terror: oppression will force the oppressed to take any advantage to shake off the yoke that they are not able to bear; neither will God's justice suffer the sway that is grounded upon tyranny, long to continue: rule therefore over Christians, being a Christian, in love and mercy like Christ thy Master; make not an occupation of any recreation, the longest use of pleasure is but short, but the pains of pleasure abused, are eternal; use therefore lawful recreation so fare forth, 
Prov. 21.17. Phil. 4.8, 9  as it makes thee fit in body and mind, to do more cheerfully the service of God, and the duties of thy calling; be therefore careful henceforth, to make use of thy short time that remains, as a man would of an old lease that were near expired; do not waste and consume thy time in idleness, sports, plays, and toyish vanities: for man was not created for sports, plays, and recreations, but zealously to serve God in religion, and conscionably to serve and help his neighbour in the use of his vocation, and by both, to ascertain himself of eternal salvation: esteem therefore the loss of time, 
Ephes. 5.16. Luk. 16.2. Matth. 25.21.  one of the greatest losses; redeem it carefully, and spend it wisely, that when that time shall come, thou mayest be no longer here on earth, thy master may welcome thee with an ●uge bone serve, and give thee a better in heaven: in thy prayer, 
That is well done, and welcome good and faithful servant. Matth. 6.6.  pray fervently and devoutly; for God detests the service of the outward man, without the inward heart, as hypocrisy: so he counts the inward service, without external reverence, to be mere profaneness; therefore he requireth both in his worship: in prayer, therefore, bow thy knees in witness of thy humiliation, lift up thy eyes and thy hands in testimony of thy confidence; hang down thy head, and smite thy breast in token of thy contrition; but specially call upon God with a sincere heart; serve him holily, serve him wholly, serve him only: for God and the Prince of this world, are two contrary Masters; and therefore no man can possibly serve both: the more thou art separated from the world, 
Prov. 15.8.  the more acceptable thou art unto God: ask faithfully of God whatsoever thou desirest to have, and whatsoever thou hast, give thankes unto God for it; he that is not thankful for that which he hath already, is unworthy to receive more, and God's grace ceases to descend, when our thankes cease to ascend: whatsoever happeneth unto thee, make use of it for good: when thou art in prosperity, think that thou hast just cause to bless and praise God: when thou art in advesirty, think that thou art put in mind of thy repentance and conversion: 
Prov. 14.25.  when the glory of God, or good of thy neighbour doth require, speak the truth, 
1 Kings 22.  and fear not the face nor frown of man: for sometimes the frown of a Prince may be the favour of God; neither shall flattery still hold in credit, nor truth always continue in disgrace.  
Show the strength of thy wisdom in instructing; show the strength of thy power in helping, and the strength of thy riches in doing good to the poor and needy: let not adversity cast thee down; neither let prosperity puff thee up: let Christ be the mark in the imitation of thy life; 
Acts 3.21.  follow him in the way, that thou mayest overtake him in his country: in all things have a special care of profound humility, 
1 Pet. ●. 8.  and be ardent in charity; cleave unto God, and lift up thy heart to him by charity; let humility keep down thy heart, that thou be'st not proud; judge God to be a father for his clemency, and a Lord for his discipline; a father for his power and gentleness, and Lord for his severity and justice: therefore love him as a father piously; 
Psal. 37.5.  fear him as a Lord necessarily; love him, because he willeth mercy; fear him, because he willeth justice; commit thy way unto the Lord, and put thy trust in him; 
Phil. 2.13.  acknowledge thy sins, and proclaim his mercy, and thou shalt have ease in thy misery: O God, thou that hast given us grace to will the good, give us also grace to perfect the good which thou hast willed.   

Of God's Glory.  
Whatsoever we do, 
Colos. 3.17.  let us do all things to the glory of God: for God created all things by his power; but to his own glory: for that was the holy end for which he created them: for as waters are derived from the Sea, returneth thither again; so all things that are, being derived from the mighty power of God, return their duty, service, and the honour of all their actions to God, discharging every one their duty and service in the main Ocean of God's glory; the which, though it receive not augmentation of honour by the supply of any his creatures, being infinite, of himself, yet all creatures being his own, it doth please him to force the obedience of every creature to give some proof and testimony of his justice or mercy, whereby God may receive glory in their acknowledgements. God then is glorified in all his works, but in a double manner; he is principally glorified in the works of his mercy, he is also glorified in his judgements; but the riches of God's glory, 
Rom. 9 ●5. Osee 1.10. Deut. 26.18, 19  consisteth principally in the vessels of his mercy, because their glory is his glory, and he doth dignify himself in their advancement. Therefore did God choose the Israelites for his peculiar people, that by his most powerful delivering them, and by their demonstrations of duty and service, God might be honoured in the memory of his greatness over all the world, and receive glory in the report of his admirable protection: God is also glorified in his judgements: for though the reprobate and damned in their lives, they rather care to dishonour God their Creator, yet will God be honoured in the punishment of their lives, and force them to give demonstration of his justice and holiness: for God can turn their ends and purposes to his own end and glory, and make that set forth his glory, which was intended to his dishonour: and those that will not give him glory for his mercy, his justice will in despite of ungodliness compel them to give him glory for judgement, though God esteem it the greater honour to be glorified in the witnesses of his mercy, because in God's nature mercy is preheminent and doth triumph, yet it is much to the glory of God, that the witnesses of his judgements, shall be prompted by their lamentable experience, to acknowledge that God is infinite both in power and justice: therefore we ought both to glorify God, 
job 36.24.  and to glory in God; for if we glory in any thing but in God & godliness, we are condemned; & if we glorify in any thing but God, we are likewise condemned of him: for he is our strength, and light of our countenance: he hath ordained us for an holy end, to his glory, and if we glorify him here on earth, he will glorify us with himself in Heaven: but if we neglect to glorify him that is our glory, he will glorify himself in our destruction, and make us in the feeling torments of our damnation, glorify him with this acknowledgement, that he is God of most excellent sovereign Majesty, and that he is most gracious in his mercy, 
Vers. 22, 23, Psal. 18.  but most terrible in his judgements: and with this acknowledgement will God be honoured of the devils and damned creatures, whose intolerable and unsufferable torments in their condemnation, shall be arguments of proof to conclude God's glory.  
Seeing God hath created all things for his own glory, and seeing that he will be glorified in the several executions of his justice and mercy, in the salvation or damnation of his creatures: 
Job 37. & 38.  for in all sensible things there is a special nature, in which they are obedient, whereby they glorify God in finishing the end of their creation, for which they were ordained. God hath commanded the motion of the Heavens, 
The purpose of God's providence proceedeth without stay to the determinate end and effect which he had before ordained should come to pass.  the influence of the Stars, the nature of the Elements, and the several nature of every several thing to keep their course: all these continuing their course and nature, give most notable demonstrations of God's glory, by whom they were created, and thus disposed in nature: if these things which are subject to time, and must perish, do notwithstanding discharge the duties of their nature, and so by consequence approve themselves to be the instruments of God's glory: shall men then, whom God hath created for the like end of his glory; and to whom he hath given a soul divine and of most excellent understanding, and for whom he hath created the world, the most admirable work of his own hands: shall these be careless in this high duty? and shall the elements and unreasonable creatures be careful? shall men be exceeded of beasts, in the execution of their reasonable service? God hath not threatened their neglects with hell, and the torments thereof; nor promised to reward their diligence with Heaven and the joys thereof: but God doth both promise and threaten men, yet are men less careful than beasts. This may worthily remember those men, or rather those beasts, who make a God of themselves and their unlawful pleasures, and then dedicate themselves their labours and the glory of their actions to a godless, profane, and licentious trade of life: those that will not glorify God of choice, must not do it by force; for the time will come when God will whip them for their profane, ungodly, and licentious living with the rods of his judgements, and make them in despite of ungodliness to glorify God in suffering of the torments of hell, and their own conscience, and with horror without profit or pity to acknowledge God, and the terrible justice of so great a Majesty.  
This should remember all the children of God, that in all the cares of this Christian life, they have their main respect to God's glory, and that God have the first place in their hearts, even before the desire of their own salvation: and that their salvation be desired rather that God may be glorified thereby, then to desire to glorify God for their own salvation, that so God may be first in all our cares, that we love him more than own souls, and prefer his honour before our own salvation. Therefore let all men love and honour God for his own sake, love him for his goodness, love him for his truth, love him for his mercy, love him for his justice; and let this love be so respectless of all by considerations as that neither heaven, hell, nor our own souls, persuade us so much, as the reverence and zealous affection we have to the love of God: for he that thus loveth God, doth glorify him, and shall be sure to be glorified of him eternally in the Heavens.  
Let us therefore discharge the sum of all our actions into this Ocean of God's glory, let us propose and pursue that end only: let us not respect the vain shows and purposes of men: let us esteem them light, and value them less; let us remember that they are transitory, deceiving and destroying vanities, and will leave us, flatter us, and will deceive us; let us reduce to memory, the mighty Monarches of the world; the most admirable in natural enduments; and the most fortunate in earthly prosperities; 
Jerem. 2.3.  when we examine their worth, we shall find nothing, but a bare remembrance of their names, 
Eccles. 9.5, 6.  and those neglected by the power of time; themselves and their regards are vanished; their acts are perished, and all these things worn out, and almost forgotten with the use of time, because the end of their actions ran not this holy race of God's glory, but had diverse disagreeing ends and respects: death hath deprived their souls, the grave their bodies, the world their estates, and time their names; and such destroying ends do necessarily follow such affections: for when God's glory is not the absolute proposed end of a man's life, there is nothing can happen to such life, but extreme misery; even the bounty of nature, and the treasure of fortune are miserable tormentors, which present themselves with friendly faces, 
Psalm. 4.5.  but bring in their hand dangerous and fearful destructions; therefore in every action, and in every work we undertake; let us first in the fear of God, propose our lawful end, God's glory, that he may have the honour of all our actions, to the comfort of our souls, Amen.   

Of the uncertainty of man's life, and the expectation of death.  
THis life wherein we live, is rather a death, 
4 Esdr. 4.14.  because every day we die; for every day we spend some of our life, and grow nearer to our end by a day; this life is full of grief for things past, full of labour for things present, and full of fear and care for things to come: our ingress into this world is lamentable, because the infant gins his life with tears, as it were, foreseeing the evils to come; our progress is wicked, weak and vile, because many diseases, troubles, losses and crosses torment us, and many cares afflict us: our ingress is horrible and terrible, 
Revel. 14.13.  because we do not departed alone, but our works do follow us, and we must pass from death to God's severe judgement; 
Hebr. 9.17.  we are begotten in uncleanness, we are conceived in sin; we are nourished in darkness; we are brought forth in sorrow and misery, we live in pain, and die in anguish; we were a wretched burden to our mother; we are strangers in our birth, and pilgrims in our life; we are compelled to part away by death: the first part of our life is ignorance, the middle part is overwhelmed with cares; and the later part is burdened with grievous old age. All the time of our life is either past, present, or to come; if it be past, it is nothing; if it be present, it is fleeting; 
Gen. 3.19.  if it be to come, it is then uncertain: from earth we came, and earth we bear about us; earth we tread upon; 
Job 7.1, etc.  and to earth we must return again; the necessity of our birth is base, of our life miserable, of our death lamentable. The life of man is a continual warfare, because there is in this life a continual fight between the flesh and the spirit; 
Gal. 5.17.  what true joy than can a man have in this life, when there is in it no certain felicity? what thing present can delight us, when all things like a shadow do pass away? but the judgement of God which hangeth over our heads, doth never pass away. Again, what thing can delight us, when that which we so dear loved, is taken from us, and quite ended, and grief that shall never have end, doth approach every day still nearer unto us? 
Nazianzen.  this is all we gain by long life; to do more evil, to see more evil, and to suffer more evil, and maketh our accusation the greater at the last day of general judgement. What is man, but the slave of death, and as a passenger on the way, and hath no certain continuance? his life is shorter than a moment, lighter than a bubble, more vain than an image, more empty than a sound, more brittle than glass, more changeable than the wind, more unconstant than the air, more fleeting than a shadow, and more deceitful than a dream; what is it but the expectation of death, the stage of mockeries, the sea of miseries, a vial of blood, which every light fall breaketh, and every fit of an ague corrupteth? course of our life is a labyrinth; we enter into it when we come out of the womb; and go out of it by the passage of death; this life is frail as glass, as sliding as a river, as miserable as a warfare,; yet many seems much to desire it: the vain felicity of this life doth outwardly delight, but if we press it with a more weighty consideration, it will appear to be vile and wicked; therefore, O dear soul, do not suffer thy cogitations to set up their rest in this life; 
Psalm. 42. 4 Esdr. 4.26, etc.  but let thy mind always pant and breathe after the joys to come; compare the short moment of time here, with eternity which shall never have end; this life here, posteth away; yet in it do we get or lose eternal life; this life here, is most miserable, and yet in it do we get or lose everlasting life; in this life we are subject to many calamities; yet in it do we get or lose the joys everlasting: if therefore thou hopest of everlasting life, use the world, but let not thy heart cleave unto it; negotiate in this world, but fix not thy mind unto it. The outward use of worldly things is necessary, and hurteth not, unless thy inward affection cleave unto them; heaven is our country, the world is but the way unto it, and place of our sojourning; this life is our sea, but eternity is our heaven; be not therefore so much delighted with the momentany tranquillity of this world; but be careful to attain to the haven of everlasting happiness. This world is sliding and unconstant, and doth not keep faith with her lovers; but doth often times fly from them, when they have most hope of it. The safest way then, is to expect every hour our departure out of this present life, and to prepare ourselves for it by hearty and serious prayer and repentance: the world is now so worn away with a long consumption, it hath even lost the face, with which it was wont to seduce her lovers.  

1 Cor. 1.3.  But he that cleaveth unto the Lord is one spirit with him: For as the carnal copulation of the man and woman maketh of them one flesh; 
Math. 19.5.  so the spiritual conjunction between Christ and the faithful soul maketh of them one spirit: as the soul is the life of the body, so is God the life of the soul: as therefore that soul doth truly live, in which God dwelleth by spiritual grace; so likewise that soul is dead, which hath not God dwelling in it; and what rest can there be to the soul that is dead? that first death in sin, doth necessarily draw with it the second death of damnation: 
Revel. 20.14.  Whosoever therefore doth firmly cleave unto God with his love inwardly, enjoyeth divine consolation; his rest can no outward things disquiet: for in the midst of sorrows he is joyful; in poverty he is rich; in tribulations secure; in troubles quiet; in contumilies and reproaches of men still; and in death itself living: he regards not the threats of the tyrants, because he feels within himself the riches of divine consolation; he is not sorrowful in adversity, because the holy Spirit within doth comfort him effectually; he is not vexed in poverty, because the goodness of God doth continually secure him; the reproaches of men do not trouble him, because he enjoyeth the delight of divine honour; he regards not the pleasure of the flesh, because the sweetness of the spirit is more acceptable unto him. 〈…〉 ●ot the friendship of the world; because he seeketh the love of God, who is a merciful father, gracious, and a friend unto him: he feareth no death; because in God he always liveth: he feareth not Lightning, Tempests, Fire, Water-floods, the sorrowful aspects of the Planets, nor the obscuration of the light of Heaven; because he is carried up above the Sphere of Nature; and (by faith) he resteth and liveth in Christ: he feareth no mortal nor evil power; because he that liveth, and overcomes in him, is fare more stronger than the Devil, that (in vain) labours to overcome him: he followeth not the enticements of the Flesh; because living in the Spirit, he keels the riches of the Spirit; and by the vivification of the Spirit, 
Gal. 5.24.  mortifies and crucifies the lusts of the Flesh: he fears not the Devil his accuser; 
1 joh. 2.1.  because he knows Christ to be his Intercessor; the true rest of the Soul he grants unto us, who is the only Author thereof. O Christ withdraw our hearts from the love of this world, and stir up in as a desire to thirst after the Kingdom of Heaven; to thy eternal glory, and the unspeakable comfort of our Souls.   

Of temporary Death, and of the several estates of Salvation and Damnation.  
DEath is an ordinance of God, for the subjecting of the World; which is limited his time for the correction of Pride: it is a separation and absence of the Soul from the Body, whereby the Body is reduced to his first matter earth; and the Soul brought to a sense of either justice or mercy. To understand this better, we must consider Death in his original and first being; also in his powerful and general continuance; and the end or dea● 〈◊〉 ●at● the original cause that gave Death life, was sin; therefore when Adam had eaten the forbidden fruit, and thereby committed sin; then had Death his first beginning; for though Adam did not at the instant of the act die; yet at the very instant of the sin, he was made mortal, and subject to the power of death: so God foretell him, 
Gen. 2.17.  that whensoever he did eat thereof he should surely die: and from this bad beginning was Death first derived. So did the woman of Zareptha acknowledge that her sin was the cause of her child's death: 
1 King. 17.18.  so have all the Children of God understood of Death and the cause thereof; and Saint Paul saith, 
Rom. 6.16.  that Death is the wages of sin: as if it were a necessary care in the justice of God, that all that committeth sin, should have the reward and wages thereof, Death. Now the cause of this cause of Death was the Devil; 
Gen. 3.  who envying the prosperity of our nature, suggested his temptations to our first Parents, by whose disobedience we are all made mortal: so saith Solomon, Through the envy of the Devil came death into the World; and they do prove it that do hold of his side; and so from these two Parents the Devil and Sin, was Death first derived, from whence he had his being and first beginning. We must consider Death also in the passage of his life, or in his powerful continuance, which is evident in this respect, that Death hath a general power over all Flesh, the which he doth execute upon all, without respect had, either to the greatness or goodness of any: 
Ios. 23.14.  therefore Death is called the way of all the World, 
Gen. 15.15.  and the way to our Fathers; because, as our Fathers are gone the way of Death before us; so must we after them, and our posterity after us for ever: for though Death be but one, & his office the cutting off the lives of all the world; yet it is to him but an easy task, having the diseases of our flesh, and infinite other occasions to attend him to the performance of the execution of his deadly office. His power then is general over all, being limited by God and time only; who though he bring all Flesh to corruption; yet no Flesh can corrupt him, or procure favour in the strict execution of his Office.  
The end, or the death of Death is the living righteousness of Jesus Christ, which he wrought by his own death in his own person; therefore saith the holy Prophet, that Death is swallowed up in Victory: 
Hos. 13.14.  and Saint Paul saith, 
1 Cor. 15.25.26.  that Christ jesus must reign till he hath put all his enemies under his feet, and that the last enemy that shall be destroyed is Death: therefore the Apostle (insulting over Death) saith, O death, 
verses, 55.56.57.  where is thy sting? O Hell, where is thy victory? the sting of Death is sin, and the strength of sin is the law; but thanks be unto God that giveth us victory, through our Lord jesus Christ. Whereby it is evident that God by his son Christ hath given us victory over Sin, Death and Hell, if we do faithfully believe in him: and whereas before we were all servants of sin, and the slaves of Death, we are now made Conquerors, and despise them that did command us. This happy alteration doth reach benefit to all the faithful; but not to all men, therefore it is limited by God, and doth extend to such particulars only, as are in his election; for though God cast the beams of his Son upon every man's face alike, and distribute his temporal blessings scatteringly as it were, without any heedful respect where they fall: yet those favours that are eternal, and import perpetuity of happiness, he giveth them only to his beloved Elect, barring all the reprobates from spiritual grace, and eternal happiness: and therefore, though the death of Christ hath disarmed Death, and blunted his weapons, that have wounded holy men; yet are those weapons still sharp, and that Death is still living and made immortal against them that have not received the image of the Lamb of God; for though all men enter their graves alike, yet with different condition: holy and good men enter their graves, 
Mat. 9.25.  as their houses of rest, where they quietly sleep, and for a time repose in rest and safety: but the wicked enter their graves as felons do their Prisons, to be reserved to a more terrible day of judgement. 
Eccles. 41.1.2.  Therefore the Wiseman saith, 
Philip. 1.20.21.  the remembrance of Death is bitter to some, and acceptable to other: for the godly make it their day of hope; but to the wicked, their day of fear. Death then in these diverse respects of good and bad men hath a sting, and yet cannot hurt; is dead, and yet living; and by opening the gate of temporary death, doth admit the entrance either into eternal life or eternal death: the one is the most happy condition of Gods chosen; the other, the most miserable state of the Reprobate and damned: for as this life wherein we breathe, is but a sacrament or little resemblance of that which is to come; so the terror of a temporary Death, hath no proportion with the torments of everlasting Death, wherein both the body and the soul shall suffer such affliction as is beyond the power of imagination; infinite in measure, infinite in manner, infinite in time. To undertake to report of Heaven and Hell, Salvation and Damnation otherwise then is set forth in this Book, is not in my purpose or power to describe them; but this we may know, that both are infinite: Heaven is infinite in time and happiness; and Hell is infinite in time and torment: the one as God's resemblance, is infinite good; the other as the Devils, is infinite evil: the one is hoped for, the other feared; to which all Mankind must make their resort, and by the gate of Death, pass their temporal life to one of these to eternity.  
Seeing our sin was the cause of death, and from ourselves had his first original, it ought to humble all men in their own estimation, and to acknowledge the great corruption of our nature, which makes us powerful only in doing evil, and in producing such bad effects, as cause our own destruction, and the consideration of this may correct their proud opinion, that vainly arrogate such power unto themselves, as to be the means in cause of their own salvation, fond and falsely thinking, that their eyes of nature are not blind in spiritual judgement; but imagine to have in themselves that virtue and power, which they only have by imagination: for if Adam by his sin did produce, and give life to such a monster by birth as death is, what expectation then can be had of our weak ability; who are in all respects but sin? Adam's fare inferiors, and by much less able in the performance of any spiritual duty; Secondly, seeing death hath universal power over all flesh, and seeing that there is no partiality in the execution of this office, no dispensing of favour, no lengthening of time; but cometh certainly: but not certainly when: this may advise all men to godly action, and to live to day, as if they were to die to morrow; lest otherwise death cometh unexpected, and so prevent their good determinations, which being only determined, and not done, avail us to no other end but grief and unprofitable repentance: Again, seeing all must die, and be reduced again to earth, 
jere. 13.18.  this should control the proud ambitious natures of men, who in this life insult over men of inferior state, and dignify themselves in their own estimations, as if God had not made them of earth, or that the grave would not humble them, and make them earth again. These men that value themselves rich, by having the beggarly gifts of fortune, and despise the most rich treasure of Grace, 
jere. 4.2.  where it liveth in the banishment of poor fortune: these that despise death most when they live, 
P. l. 34.20. Note.  and fear him most when they die, are here admonished to reform this insolent behaviour, and to remember themselves, that how proud soever they be, yet they must be humbled in the grave, and that the worms and corruption will destroy their pride; and in despite of greatness, make them inferior to the meanest beggar on earth: and yet can death heap a greater calamity upon them, and open unto them the passage to everlasting death, and afflict them with the damned in torments perpetual and infinite: thirdly, seeing that Christ by death hath slain death, and hath taken his hurtful sting from him, whereby he might be hurtful to God's Elect, it doth admonish a zealous duty of thankfulness in them in the merit of the Lord Jesus Christ, their Saviour. By whose means death is no death to them, but rather life and advantage: by whom they have the door opened to everlasting salvation; for so ought all men to understand of death, 
Note.  as the common Jailor of all flesh: the world is the prison wherein we are shut; death, when he openeth the door, delivereth from prison, leadeth the parties delivered, either to liberty, or judgement: for so are all that die, transported from earth, either to heaven, which is their liberty, or to hell, the place of execution. Death then is that one key that openeth the double passage: the one to heaven, the other to hell: the one leadeth to salvation, the other to damnation.  
Lastly, seeing that death is a repose, and rest from earthly labours, it ought to sweeten the sorrows of this life with hopeful confidence, alacrity, and spiritual comfort; notwithstanding most men do repute the professors of holiness, but base and abject people, and deride their simplicity in wicked worldly policies; making holiness a note of folly, and their own audacious impudence, the only mark of wisdom and deep discretion: yet should not this discountenance a good cause, but rather confirm a Christian resolution, and give boldness, and Christian courage to bear off with patience the contempts and disgraces of evil and wicked men, and secretly scorn at their base estimations, having their eyes of faith still fixed on the end of all things, death; with a settled confidence, that death will not only give them rest from all their troubles and adversities, but admit them also into the blessed fellowship of God, the holy Angels and Saints, from whence they shall see their proud enemies cast into utter darkness, and obloquy, and with miserable desperation, acknowledge their wilful neglects in Christian duties: thus the meditation of death, may give disgraced and afflicted Christians a life of hope, in the height of their extremities.  
Therefore let not the faithful do as the wicked do, fear to die, but hope to die, intending the spiritual passage, and course of their lives; 
Acts 12.  so as that their end may give them comfort without terror, let us reduce to memory, what the holy Prophets, Apostles, and Martyrs have done, in this cause how careful they have been to preserve their lives in the memory of honest and godly reputation; how careless also have they esteemed their lives for the defence and reputation of the Gospel; 
Acts 7.  being content, nay careful, not only to give up their lives, but to give them up with torment for the testimony of Jesus Christ our Lord and Saviour. To these men let us frame our imitation; let us care for our lives as they cared; let us also care to die as they cared, in every work of our life, let us remember our end, and at our end let us remember our hope, and in our hope our God: while we live here, let us remember that we are prisoners, and in the bondage of our flesh; and when we die, we know that we shall have freedom: and death that is cruel to others, will be favourable to us: and death that will kindle the fire of their affliction, will extinguish our: and doubtless we shall find death more favourable unto us, than men: for by men we are injured disgracefully, and reproachfully despised, most ignominiously afflicted cast down; by fears of enemies affrighted, our opinions doubted, our actions scanned, and opposed, our endeavours misinterpreted and intercepted, and by wrongs of ill neighbours oppressed; our good name brought into odious reputation, and by disquietness betwixt false friends and open foes, in a manner confounded: Death takes us from all these fears and injuries: lays us in a peaceable grave: makes us sleep in that bed of rest: protects our bodies: silences our name: and carries our spirit to his place appointed. Let us not therefore be moved by any example to fear death, but let us have a Christian resolution to abide it with courage, nay with hope, without doubting. When we shall see the sons of fortune fear every little sickness, the sergeants of death, 
jer. 4.2.  we shall see the sons of grace deride them for their folly, for they never behold death, but in his ugly form, to their terror: but to these he appeareth most beautiful, pleasant, and of delightful conversation: death is to them a Lion, but our Lamb: his actions in their Scene is tragical, but in our comical, and full of heavenly recreations. Whence cometh this? 
1 Cor. 15.  It is our Saviour Christ that hath thus caused it, his power hath done it, his hand hath wrought it, he hath tamed death, he hath taken his sting from him, that it cannot hurt his Elect: he hath shut up hell, that hath gaped against us: and hath reconciled us to our graves, wherein we may safely repose without fear and terror: he hath commanded death that would perish us, to secure us, and to present our full proportion before his judgement seat. This hath he done, that is able to do all things: he hath done it also for me, my faith persuades me so. I will acknowledge myself therefore in most dutiful thankes to my God and Saviour, and in every time of distress I will look at death, and with that serious meditation receive a full proportion of comfort in myself, through the merit of my Saviour, Amen.   

A Sweet Contemplation of the Beatifical joys of Heaven, and Heavenly things: And the Blessed state of a regenerate Christian.  
HEre my meditation dazleth, and cannot conceive, and my Contemplation is not able to discern, and my Pen not able to describe that most excellent bliss and eternal weight of glory, 
2 Cor. 4.17. & Rom. 8.18.  whereof all the momentany lightness of our afflictions and tribulations are not worthy, which all the faithful Elect shall with the blessed Trinity enjoy: 
Rom. 8.17. 1 Kings 8.27. 2 Cor. 12 2.4. Psal. 19.5.  from that time they shallbe received with Christ as joint heirs, into that everlasting kingdom of joy, the heaven of heavens, or the third heaven, called Paradise: which Christ in his humane nature ascended, far above all visible heavens: which by the firmament, as by an azured Curtain, spangled with glittering stars, and glorious Planets, is hid, that we cannot behold it with the corruptible eyes of flesh: the holy Ghost, framing himself to our weakness, describes the glory of that place, which no man can estimate, no not by such things as are most precious in the estimation of man: 
Rev. 21.2. etc.  and therefore likeneth it to that great and holy City, named the heavenly Jerusalem. Therefore, O devout soul, lift up thyself above thyself, fly away in the contemplation of heaven, and heavenly things, make not thy further abode in this inferior region, where is nothing but travels, and troubles, cares and trials, sorrow and woe, fear, wretchedness, 
Col. 3.2.  and sin, and all deceiving and destroying vanities: bend all thine affections upward, unto the superior place, where thy Redeemer liveth and reigneth, where thy joys are laid up in the treasury of his Merits, which shall be made thy merits: his Protection, thy protection: his Death, thy life eternal: and his Resurrection, thy salvation: where He sits in his glorious Throne, 
Matt. 13.43.  accompanied with all the many thousands of Saints and Angels, shining more bright than so many Suns in glory, sitting about him, and the Body of Christ in glory and brightness surpassing them all: and there from his Throne of majesty, 
Matt. 25.10. to the end.  he shall in the sight and hearing of all the world, pronounce unto his Elect, Come ye Blessed of my Father, etc. Here is our blessed union with Christ, and by him with the whole Trinity: here is our absolution from all sins, and our plenary endowment with all grace and happiness: here is the author, from whom by Christ proceeds all our felicity: here is our adoption, our birthright and possession: see here is God's fatherly care for his Chosen, from the foundation of the world. O the free, eternal, unchangeable Election of God, who hath given thee an eternal inheritance assured by an holy covenant made in the word of God, signed with the blood of his Son, 
1 Cor. 5.10. &c  and sealed with his Spirit and Sacraments, his chosen Elect shallbe translated out of this woeful, wretched, miserable, and transitory world, into his eternal happiness, his immortal and everlasting kingdom, 
Rev. 21.  the Celestial Canaan, that heavenly jerusalem, so glorious by creation, so beautiful with delectation, so rich in possession, so comfortable for habitation: This shall be thine eternal happiness in the Kingdom of heaven, where thy life shall be a Communion with the blessed Trinity, thy joy, the presence of the Lamb: thy exercise singing the ditty Allelujah: thy consorts, Saints and Angels, where youth flourisheth, that never waxeth old, beauty lasteth that never fadeth, love aboundeth that never cooleth, health continueth that never slacketh, and life remaineth that never endeth: There is light without darkness, mirth without sadness, health without sickness, wealth without want, credit without disgrace, beauty without blemish, 
Psal. 86.3.  ease without labour, riches without corruption, blessedness without misery, and consolation that never knoweth end: where they shall live for ever with him in full freedom from all evil & in perpetual fruition of all felicity: so that as nothing shallbe found in hell, which shall be desired; so nothing shall be desired in heaven, which shall not be found: there shall be mirth without mourning, a life without labour, and day without darkness, eternal happiness, and happy eternity: there is neither sin nor sorrow, neither penalty nor penitency, neither foe nor frighting, neither corruption nor contention: amity and no enmity, faith and no fraud, godliness and no guile: love without lust, wisdom without wiliness, simplicity without simulation, perpetual solace, and solatious perpetuity, prosperous security, and secure prosperity: There is no malady, no cross, no curse, no vexation nor calamity, no defect nor deformities, 
Rev. 22.3.  no tumults nor troubles, no pain nor penury: 
Rev. 21.4.  all tears shall be done away, all evils removed, all sin abolished, all wants supplied: There shall be a perfect, plenary, and perpetual possession of all good things; even of God himself, 
vers. 3.  who is Goodness itself: There shall be perfection of knowledge, 
1 Cor. 13.12. 1 joh. 3.2. 1 Cor. 13.10. Phil. 3.21.  no defect in love, happy immortality, certain security, constant amity, and secure tranquillity. The Soul shall have perfection of Virtues, the Body shall be full of beauty, strength and agility: the whole man shall enjoy fellowship with God, fellowship with the Lamb, fellowship with the Angels: a happy society, 
1 Thess. 4.17.  a sweet communion, all holiness, all happiness, all joys shall be enjoyed. The King is verity, the Law Charity, the Possession eternity: yea, the full fruition of Eternal God, who will be All in all unto us: 
1 Cor. 25.28.  Indeed God is now All in all unto us, but by means, and in a small measure: But in heaven, God Himself, Immediately, in fullness of measure, without all means, will be unto us All in all the good things that our Souls and Bodies can wish or desire; He himself will be salvation and joy to our Souls, life and health to our Bodies, 
Wisd. 13.16.  beauty to our Eyes, music to our Ears, honey to our Mouths, perfume to our Nostrils, meat to our Bellies, light to our Understanding, contentment to our Minds, delight to our Hearts, pleasure to our Wills; And what can be lacking, where God Himself will be the the Soul of our souls? To conclude, we shall reign like kings, with the King of kings for ever, with fullness of Grace in our Hearts, and a Diadem of Glory on our Heads, celebrating an everlasting Sabbath, and singing an Allelujah to the Lord for ever: where there is that unspeakable splendour, and that most excellent order, and well ordered excellency of that happy condition and heavenly company.  
O what joy will it be to thy Soul, which was wont to see but misery, woe, afflictions, calamities, and sinful sinning and sinners, now to behold the glory of the face of God, and to see Christ welcomming thee with an Euge bone serve, Well done, and welcome thou good and faithful servant, 
Col. 1.16. Eph. 1.21.  eneer into thy Master's joy: And what joy will this be, to behold so many thousand thousands of Cherubins, Seraphins, Angels, Thrones, Dominions, Principalities, Powers, all the holy Patriarches, Prophets, Apostles, Martyrs, Priests, Professors, and all the souls of thy Friends, Parents, Husbands, Wives, Children and the rest of God's Saints, who departed before thee in the true faith of Christ, standing before the Throne of God's Majesty in perpetual bliss and glory. How shall thy Soul be ravished to see herself (by grace) admitted to stand with this glorious Company, to behold the blessed face of Christ, and to hear the treasures of his Divine wisdom! How shalt thou rejoice to see so many thousand thousands welcomming thee into their heavenly society! for as they all rejoiced at thy conversion; so will they now be much more joyful at thy Coronation. 
Luk. 15.1. etc.  Who can sufficiently express the rejoicing of this heavenly Company, to see thee thus crowned with glory, 
Revel. 7.9.  arrayed with the bright shining Robe of Christ's righteousness, and to have the Palm of victory put into thy hand! Oh, what gratulations will there be, that thou hast escaped all the miseries and afflictions of the world, the snares of the Devil, the pains of Hell, and obtained with them thy eternal rest and happiness? For there every one joyeth as much in another's happiness as in his own; because he shall see him as much beloved of God as himself: yea, they have as many distinct joys, as they have Copartners of their joy; and in this joyful and blessed state, the soul resteth and remaineth with Christ in Heaven for ever; the holy Angels, together with this blessed and heavenly Society there keep (without any labour to distract them) a perpetual Sabbath, to the glory, honour and praise of the aye-blessed Trinity, for the creating, redeeming, preserving and sanctifying of the Church, and the members thereof, and for his might, power, wisdom, justice, mercy and goodness in the government of Heaven and Earth: Therefore when thou hearest a sweet consort of Music, meditate how happy thou shalt be when with the Choir of heavenly Angels and Saints thou shalt sing a part in that spiritual Hallelujah, on that eternal blessed Sabbath, where there shall be such variety of pleasures, and satiety of joys as never know tediousness of time or doing, nor end of delight and happiness. 
1 Cor. 13.12.  Oh life to be desired! Oh blessed felicity, in which the most holy Trinity shall be the perfection of all our desires, which we shall see without end, love without end, and praise without being weary, to see God will surpass all joys, to see Christ, to live with Christ, to hear Christ, will surpass all the desires of our hearts. What can there be wanting? what can be there beside to be desired or expected more? 
1 Cor. 15.28.  Where God is all in all, and shall distribute to every one all good things according to the measure of his own heart. If thou desirest life, if health, if peace, if honour. God shall be there all in all; the blessed humanity of Christ shall be there present unto us, and shall entertain us with a most sweet voice; 
Cant. 2.14.  His voice is sweet and his face is comely, full of grace are his lips, and is crowned with glory and honour. There shall he be fullness of light to the understanding, 
Psal. 45.3. Ps. 68.32. etc.  plenty of peace to the will, and continuance of eternity to the memory. The Son will satisfy the understanding with perfect knowledge, the Holy Ghost will satisfy the will with most sweet love, and the Father will satisfy the memory with the remembrance of both. Let the faithful Soul be here astonished, and adore the mercy of her Saviour; for he doth not only receive us his enemies into favour; but he doth also forgive us our sins, and bestow upon us righteousness, and receive us into our heavenly inheritance, and makes us like unto the Angels, yea like unto himself blessed for ever. Oh most blessed City! 
Revel. 21.23.  celestial Canaan! Oh heavenly jerusalem, O the most holy seat of the most holy and blessed Trinity! When will that Sun rise upon me which enlighteneth that holy City. We are yet banished from our Country; but there we shall enjoy an ample inheritance. 
joh. 1.12.  To those that believe power is given to be made sons of God; and if we be sons, then are we also Heirs of God, 
Psal. 16.1.  and coheirs with Christ. Lift up thyself, O devout soul, and long to come to the Lord, the portion of thine inheritance, and thy exceeding great reward. 
Gen 15.1.  What could the most ample mercy and bounty of God bestow more upon us? He gives us life, he bestows his Son, 
Act. 27.27.28.  and bestows himself; if he had any thing greater in heaven or earth, he would bestow even that also upon us. In God we live, God's Temple we are, 
1 Cor. 3.16.  God we possess indeed; here in the spirit and in a Mystery; but in heaven in truth, and indeed: our hope there shall become our full fruition, and dwell with him for ever. 
Psal. 42.1.2.  Come Lord jesus, Come quickly, and make us partakers of that heavenly glory.  
Esteem not thou faithful soul, the trifling pleasures of this life to be the way to this everlasting world's wealth; nor the ignominious estate here; nor troubles and afflictions to be any bar to prevent thee from the enjoying of the full use and joyful fruition of the glory there prepared for thee: be assured that though thou want here, thou shalt have riches there; though thou hunger here, thou shalt have fullness there; though thou be'st ready to faint here, thou shalt be refreshed there; and though thou be here abjected and cast down, and accounted as a dead man; yet shalt thou there live in perpetual glory; and though thou hast run this comfortless race through this miserable earthly veil; yet there shalt thou reign for ever: the honour on this earth in comparison of that is baseness; the riches of this world, is poverty; the fullness of this life is want; the joys of this world's Kingdom, are sorrow, woe, misery, sadness, grief and calamity; 
Psal. 53.1.  and yet the Fool saith in his heart, that there is no other Heaven but this harmful deceiving world's happiness; no other Hell but this World's bitterness, no bitter torment, than this world's cares; no further help, than this world's wealth: thus is the wisdom of man become foolishness, his glory turned into shame; man's power made of no force; and the faithful poor that are here despised, are there advanced; the sorrowful are comforted, and the castaways of this world are received to that blessed being, that cannot be expressed with the tongue, described with the Pen, nor conceived with the heart of man.  

Psal. 55.6.  O that I had wings (saith heavenly hearted David) that I might fly away from this world's vanities, and to possess Heavens eternal happiness! 
Ph●lip. 1.23  Oh that I were dissolved (saith blessed Paul) that I might be with Christ! Oh that I were in this place of such wished happiness, where I might rest from this World's labours, earthly miseries and transitory vanities. Let us daily meditate of the greatness and Majesty of this high Heavens glorious and blessed estate, where we shall one day bless our God, with the blessed Company of that most excellent Unity, where we shall one day sit secure and free from the dangers, perils, troubles, crosses, and afflictions, which do in this world assail us on every side both within and without, that we are never free from one calamity or other. 
2 Cor. 1.3.4.5.6.7.  Oh blessed are all they that are thus assured! blessed are the poor that shall have this Heaven's riches! blessed are the base that shall be thus exalted! blessed are the low and cast down that shall be thus raised and advanced! and blessed are the Worlds despised, that shall have this Heaven's happiness! yea, happy is this world's unhappy man, for he shall be happy for ever! Now therefore, O devout Soul, stand up, fear not, faint not; but give glory to this great God, praise this high and helping God; seek him in time while it is to day; drive not off to pray to this God, notwithstanding any hope thou hast in mortal men; pray for, and reject not his gracious means, who in favour infinite, and mercy endless, moveth the hearts of men in this life to do good unto such as he seethe distressed; he can find out and afford infinite means to secure them that are his, and will not leave them forsaken, in danger; 
1 Cor. 10.13.  for he even here giveth his blessings as pledges of his neverfailing love, that being visited in his mercy with timely comforts here, we may assure ourselves of greater blessings in Heaven, where they are prepared for his faithful Elect, beyond all that humane nature can ask or think. Therefore, (O devout Soul) sigh no more, sorrow no more, be no more pensive at outward poverty, fret no more at the world's crosses, grieve no more at the world's miseries, dismay no more for thy many sins; but strive always to stand in the favour of this high and helping God, and he will set thee free, and banish thy fear, and fill thy cup, and feed thee with the hidden treasures of his neverfailing love. Unto whom be given all Glory, Praise, Honour, Power, Might, Majesty and Dominion now and evermore. Amen.    
Thus endeth our PROGRESS.   

The Conclusion.  
NOw hast thou seen how glorious and perfect God is, and how that all thy chief bliss and happiness consisteth in having an eternal Communion with his Majesty: therefore, (O impenitent Sinner) in the bowels of Christ jesus, I entreat thee (as thou tenderest thy own Salvation) seriously to consider with me how false, how vain, how vile are those things which still retain and chain thee in thy wretched and cursed estate wherein thou livest, 
The vanity and wretchedness of this present life.  and do hinder thee from the favour of God, and the hope of eternal life and happiness, and seeing that likewise thou seest how great is thy happiness in Christ, and how vain are the hindrances that debar thee from the same; Beware (as the Apostle exhorteth) of the deceitfulness of sin; 
Heb. 3.13.  for that sin which seemeth now to be so pleasing to thy corrupt nature, will one day prove the bitterest enemy to thy distressed soul, and in the mean while harden unawares thine impenitent heart. Sin as a Serpent seems beautiful to the eye; but take heed of the sting behind, whose venomous effects if thou knewst thou wouldst as carefully fly from sin as from a Serpent. To conclude all, forasmuch as thou seest that without Christ thou art but a slave of sin, death's vassal, and worm's meat, whose thoughts are vain, whose deeds are vile, whose pleasures have scarce beginning; whose miseries never know end: what wise man would incur these Hellish torments, though he might (by living in sin) purchase to himself for a time the Empire of Augustus, the Riches of Croessus, the Pleasures of Solomon, the Policy of Achitophel, 
2 Sam. 17.  the voluptuous Fare, and fine Apparel of Dives; 
Mat. 16.26. Mark 8.36.  for, What should it avail a man (as our Saviour saith) to win the whole World for a ti●●, and then to lose his Soul in Hell for ever.  
FINIS.   

Jmprimatur,  
THO: WYKES. Septemb. 1. 1638.