THE churches Security, Together with the Antidote or preservative of ever waking Faith. A treatise containing many fruitful instructions, moralities and consolations fit for the time and age wherein we live. Hereunto is annexed a sound and profitable treatise of the general signs and forerunners of the last judgement. By THOMAS DRAX.  Happy are those servants, whom the Lord when he cometh shall find waking. Luk. 12. vers. 37. 
AT LONDON Imprinted by George Eld, and are to be sold by John Wright at his shop at Christ-church Gate. 1608.   
SALOMON'S SONG. Chap. 5. verse. 2. I sleep, but mine heart waketh. 

FOr as much as Christ jesus the son of God, our blessed Saviour, our holy harmless undefiled high ●riest, separate from sinners, and made higher than the heavens, was subject to the like infirmities, and temptations in all things (as we are,) but without sin, and that which amongst other temptations, his threefold combat and conflict with the devil, doth demonstrate, we must not think it strange, or take it offensively, that we that are but his members, his servants, yea and most miserable and sinful creatures should be liable, and subject to the temptations, and assaults of the world, fl●sh, and the devil. For first we must be conformable unto Christ our head. Secondly Satan's m●lice, and rage against us, especially in these last days wherein he perceiveth his time to be so sh●rt, 
Apoc. 12. ver.▪ 12.  is restless and unpeaceable. Lastly every Christian man, yea the most perfect believer that liveth upon the earth, by reason of his manifold ignorances, slips, errors, drowsiness, defects, imperfections, doth (if God and grace prevent not) minister and afford continual matter, and occasion for the tempter to assault him, yea and to work upon him. Therefore, as Christ jesus was assaulted with three special temptations, 
Math. 4. ver. 3.  whereof the first was directed to remove him from his sonlike confidence in God. The second, to puff up his m●nde with rash presumption in the protection of God. 
verse. ●.  And the third to blast, and infect his mind with the venomous vapour of ambition, and covetousness, all which he resisted, and overcame by the scripture, and word of God: even so here in the Cantickles the church was encountered with three sorts of temptations, though in form and kind differing from Christ his temptations. The first which is the best, and most holy temptation, 
Canti 2. 4.  was her Love-sicknesse, or falling into a swoon, by reason of the sight of the great provision, and spiritual dainties that Christ had prepared for the Church. Answerably hereunto Peter in the transfiguration of Christ was so ravished, and surprised with the sweetness of that momentany glory, that he imagined Christ his kingdom and glory to be earthly, and did plaee the blissful happiness of the Saints in this transitory and troublesome world, which alone is to be sought in heaven. And proportionably hereunto Paul (whether in the body, 
2 Co●. ●2. 4.  or out of it, he knew not, and therefore it is not in our knowledge to determine) was rapt v●into the third heaven, or Paradise, and h●ard words which cannot be spoken, & which it is impossible for man to utter.  
The second temptation wherein (as also in the next following) the Church more bewrayeth her corruption, 
Cap. 3. vers. 1. 2. 3.  is the fear (which cometh from infidelity) in the Church, lest she had lost Christ; yet so qualified, as thereby the spirit kindleth in her more pains, and study, both to seek to attain unto Christ more nearly, and to apprehend him more firmly, and in a while after that all the means had been used, she findeth Christ, and reneweth and reviveth her faith in him.  
The third, and last temptation, which is worldly drowsiness, 
Cap. 5. 2. 3. 4.  and some kind of security, incident to the Church, and children of God; the bitterness, and extremity whereof was, that she fell into a swoon, that is, she for the time, was almost in despair of her salvation, as one deprived of feeling and comfort of grace: But at length by communication with her friends concerning Christ his excellency, and the place where he was gone, her faith beginneth to revive, & she assureth herself that Christ is hers, & she is his. And this is the third, 
Vers. 17. 18.  and last temptation, wherein we mean to insist. The original, brief & substance of it is contained in these words; I sleep, that is, I am somewhat secure, and careless, and keep not that watch against the pleasures of this life, and the baits & hooks of the world as I should, and am bound to do.  
Then followeth a limitation, or exception in these words. But mine heart waketh, that is, my ●aith apprehendeth, and holdeth Christ, and I do not suffer my delight, and joy in him to cease, and determine.  
In the temptation comprised in these words, I sleep, two things are to be considered. First the Churches winking, or slumbering. Secondly the confession, and acknowledgement of her fault, and offence.  
In that the Church is here said to sleep, or slumber, yet so as that she discerneth off, 
1. Obser.  notwithstanding that her heart, that is, her faith, and better part waked, laid hold on, and found sweet repose, and contentment in Christ. We learn hence this doctrine, and iustruction viz. that the true Church of God, and the particular members of it, are not only subject to sin, and error in general, for every man is borne, 
Psal. 51. ●. 5.  and conceived in sin, every man is a liar, we have all sinned, 
Rom. 3. 23.  and stand in need of the golrie of God, who knoweth the errors of this life: all our righteousness is but as a menstruous cloth. 
Psal. 19 v. 11.  and when we have done all that we can, we are but defective and unprofitable servants; but also, and that more particularly, that many times the Church of Christ, even in the best, and most flourishing outward Estate of it, is overtaken with a kind of spiritual slumber, and security, and is less careful, and watchful to beware of the snares of the worlds prosperity, and the baits, and allurements of honours, and pleasures; so that here it must needs follow that her faith must oftentimes be weakened, eclipsed, and darkened, yea and she now and then fall into simptoms, and fits of desperation.  
The truth hereof appeareth first in David, who when he was established in his kingdom, and flourished in prosperity, was puffed up with carnal security, and confidence in his own strength, 
Psal. 30. v. 6. 7.  and full little thought of his own infirmity, dangers or imminent evils, as though his present felicity should never change: 
vers. 8.  but presently God hid his face from him, that is withdrew the sense of his favour, and good will, and cast him into trouble, and calamities, and so awakened him from his slumber, and drowsiness.  
Secondly in Ezechias (otherwise a right good King) whose heart was lift up with pride, by reason of his late and glorious victory, and abundance of treasures, in so much. that he in ostentation showed unto the ambassadors of the King of Babel all his treasures, 
2 King. 20. 13. 15.  that be had in his house and realm, so that wrath came upon him, and upon judah and jerusalem.  
Thirdly in Ephraim, 
jere 31. 18.  who in his prosperity was as an untamed Calf.  
Fourthly, 
Math. 25. 6.  in the very wise Virgins, who (though they had their Lamps furnished with oil) yet they slumbered at Christ his second coming.  
Fi●tly, in Christ his disciples, who because Christ whiles he lived upon the earth, kept them from all dangers, dreamt of continual prosperity, and could not conceive of nor endure to hear of Christ his death and resurrection; insomuch that at the time of his suffering they slept and slumbered, 
Make 14. vers. 37. and 40.  when they should have watched, and prayed, and when Christ was once apprehended, they all, for fear, forsook him, ●nd fled away, yea and Peter denied him three several times, 
Math. 26.  with cursing and swearing, Mark. 14. 71. This was the state of the Angel, and people of Sardis, who had a name that they lived, 
Revel. 3. 1.  yet were dead. The lukewarm Church of Laodicaea was tact with security, and slumber. She indeed said that she was rich, and increased in worldly goods, 
Ibid. ver 17.  and had need of nothing, whereas the holy Ghost testifieth of her that she was wretched, miserable, poor, blind, and naked. And lastly the Church of Ephesus, (albeit in all other things a most excellent Church) yet she is noted for this, that she left her first love, that is, she had abated, and remitted much of her former love, both to God, and her neighbour. Now he is happy that can Rerum cognoscere causas, that is, know the causes of things, and by feeling of the pulse, judge, and discern of the disease.  
The causes then from whence the church's slumber proceeded, were (especially) worldly prosperity, and cares, as likewise earthly delights, and pleasures; which how greatly they hinder, yea and many times choke all zeal, and sanctification, appeareth manifestly by the third sort of hearers, which are resembled to seed sown amongst thorns, they indeed hear the word, and after their departure to their domestical occasions, they are choakea with cares, 
Luke 8. Ver. 14.  and with riches, and voluptuous living, and bring forth no fruit. The sense hereof is, that even as thorns, & other hurtful encumbrances do choke the corn (that is otherwise prosperous) whiles it is growing to a stem or stalk: so corrupt motions of the flesh do prevail in the hearts of men, and overcome faith: so that it doth suppress, and oppress the power and working of heavenly doctrine before it be come to his full ripeness. And therefore it standeth every man upon, to pull these manifold thorns out of his heart, unless he would have God's word utterly choked in him. Prosperity, and excessive pleasures and delights, corrupted, & effeminated most wise Solomon, that at length he was drawn to commit idolatry himself (as some interpret) or at least) to grant a toleration and permission of it to his outlandish wives, 
1. Reg. 11.  & concubines, if not to others. And because the spiritual sleep, and slumber, which hath allusion to that which is natural, doth and will, by way of comparison with it, more fully and effectually appear, let us a little consider the similitude, and proportion that is betwixt them both.  
Natural sleep is the rest or binding of the senses, and the suspension, or interruption of the spirits, caused by certain sums and vapours, which by reason of plenty of meat and drink, ascend from the stomach into the head and brain, and thereby stopping the roots of the sinews, or nerves, are by the animal spirits carried unto the seats of the outward senses: so a spiritual sleep or slumber, is a ceasing, or stopping of the spiritual senses, so that the spiritual eye, for the time, cannot see, nor the ear attend, nor the palate taste, the mouth speak, nor the stomach desire, or digest, nor the hand work, nor the feet go, (as in a deep sleep): or but very faintly, and weakly (as in a winking, or nodding slumber) such as that of the church is in this place, and it is caused from the fumes, and vapours of earthly prosperity, cares, and pleasures, honours and glory, which ascend from the distempered affections into the mind, and judgement, and so stay, and suspend the spiritual senses, and cause sleeping, slumbering, nodding, winking, etc.  
But because these temptation's are not so frequent as fearful, nor so delightsome as dangerous and deceitful, in so much that the most virtuous, wise, learned, religious, and prudent men in the world have hereby been enticed, and entangled, I will for the better laying open of them insist, and in order handle every particular branch.  
First touching worldly jollity and prosperity, it pusfeth up the heart with pride, and contempt of others; and it stealeth away the heart from God, 
2 Sam. 15. 6.  as Absalon did the peoples from his father David; and hereupon Paul adviseth Timothy to charge his rich hearers that they be not high minded, 
1 Tim 6. 17.  and that they trust not in uncertaineriches but in the living God: And to this effect, the Lord warneth the Isralites that when they have eaten, & filled themselves, when they have built goodly houses, and dwelled in them, when their beasts and sheep are increased, 
Deut. 8. 14.  and their gold multiplied, that then their heart be not lifted up, no they forget the Lord their God. In prosperity, David committed adultery, and murder, and numbered the people in the pride of his heart. 
Luke. 15.  In his prosperity the prodigal child departed from his father's house, and wasted all his substance by riotous, and intemperate living. From hence also sprang the sins of Sodom; unnatural lust, pr●de, fullness of bread, abundance of idleness, and contempt of the poor. 
Ezechi. 16.   
The Princes of Israel being at ease in Zion, ●ut far from them the evil day, 
Amos. 6. 3. 4. 5  as though God's plagues should never cease upon them: They lay upon their beds of ivory, fed, and fared deliciously; had all variety of Music, wines, and ointments; Put none of them was sorry forie for the affliction of joseph, 
Verse 6.  that is of their brethren in captivity.  
The rich man in the Gospel, whose ground brought forth plentiful fruits, and whose thoughts were altogether set upon the enlarging of his barns and buildings, 
Luke. 12. 16. 17. 18. 19 20.  applauded, and soothed up himself in his security, as though he had obtained a long lease, or patent of it, but that night was his sou'e fetche● (by the Devil) from him.  
The warmth of Ca●phas his fire, and the occasion of ill company there, 
Mark. 4. Ver. 54.  induced Peter to deny his Lord and master. The world bewitched Demas, and made judas a traitor. By reason of worldly prosperity, and eager and earnest pursuit after it, it is, that many Anassims, Nimrods' and Termagonts' of the earth, oppress and insult over the poor afflicted and innocent; and as the great ●ishes devour the smaller, so do the rich the mean and poorer sort. Hence it is, that many of them, join house to house, 
Isay 5. 8.  and lay field to field, until there be no place (and elbow room for the poor), that they may be placed (alone) by themselves in the midst of the earth. This avarice and unquenchable thirst of the Ahabs of this world, that will never be content until they have by hook or crook got Naboth his Vineyard, is the common sin of the land, not decreasing or going back ten degrees, as the Sun in the time of Ezech as, but prevailing like Noah his deluge, until all be drowned. The poor cry, and no man (almost) for the time regardeth or righteth them, but the Lord in heaven beholdeth all, and his eye lids try the children of men. And as for these encrochers and enclosers, GOD at length frustrateth them of their hope and expectation, 
Isai. 5. vers. 9  pulleth down their houses, leaveth them void of inhabitants and tenants, 
Vers. 10.  and curseth their grounds and fields, that they answer not the labour and cost bestowed upon them.  
From the abuse of ease and prosperity, likewise, ariseth riot, pride, excess, and fantasticness of apparel amongst all sorts and ranks of men, and especially in women; who like to them, yea and exceeding them much in Isaias his time, 
Isai. 3. verse 16. 17 etc.  beyond their degree, and all comely gravity; affect and follow after bravery, sumptuousness, garishness, strange, foreign, monstrous and ridiculus fashions, much unbeseeming Christian profession & the daughters of GOD, who should rather labour to be inwardly garnished then outwardly trimmed; and whose attire should be holy, decent, comely, and rather within then above their calling. But this malum (I fear) is i● mebicabile & nolime tangere, the fault of Court, City & Country. But for all this, God will and doth punish this pride, many times with shame and captivity, and many times with poverty and beggary, and he will call them to account for spending so much time trifling and tricking themselves, and for improving, racking and enhancing their rents, to the ruin of their poor tenants, and all to maintain their pomp, and curious bravery.  
From the world's prosperity and the desire and lusting after it, proceed so many ungodly, unequal and unprosperous marriages. Here it is, that sometimes men of sort and place yea and those that do or, at least seem to profess Religion very sincerely, will for lands and livings, match their sons and daughters with Atheists and half Papists, as though religion should stoop to riches, and as though Godliness would sooner be gotten then worldly goods. But is this marrying in the Lord? will iron and clay cleave together? and can any good come of so bad beginning? To conclude the great red dragon with h●s tail, that is not so much with his ceremonies, inventions, and traditions, (albeit v●le, and antichristian) as with his pomp, promises, preferments, dignities, drew the third part of the stars from heaven, 
Gen. 15.  and cast them to the earth. By the stars according to the phrase of scripture are meant principal and eminent persons both in church, 
Gen. 37.  and commonwealth, that were drawn by this bait from the heavenly truth, 
Apoc. 1.  and divine studies, to intend wholly earthly, and transitory things, and to become vassals, and slaves unto Antichrist.  
Seeing that worldly prosperity, and welfare, 
Use. 1.  (though not properly in his own nature, but accidentally through man's corruption) breedeth, and bringeth the before named, and many other evils with it, as we also of this blessed Island can for many years by wo●ull experiments testify; for from hence hath proceeded so much Atheism, so great neglect of God's worship, such contempt of the word, such profanation in many places of God's Sabbath, such abuse of the Sacraments, such blasphemy, such oppression, and so infinite enclosures, such a night upon many Prophets, etc. We must therefore beware of the inffection, and poison hereof, 
Apoc: 17. 4.  & decline it, as we would, in another case, 
Apoc. 17.  the whore of Babylon's golden cup in her handful of abominations, & filthiness of her for●ication. Let our treasure be in heaven, not upon the earth let us not build upon outward prosperity, for this is but a sandy foundation; neither let us trust unto it, for it is as a reed, or rotten post, & will soon fail us, let us not set our heart upon it, but upon God, our hope, and our confidence for ever, who will never fail, nor forsake us. Let it be our servant, and subject, and tributary to us as the Canaanites were to Solomon; but let it not be our master, and commander: for that were a base, and preposterous course, then might we say (as Sollomon in another case saith) I have seen servants on horses', 
Eccles. 10. 7.  and Princes walking as servants on the ground. 
Vs●. 2.  Seeing that worldly prosperity is not the true contenting, and ●uerlasting treasure, peculiar and proper only to the Saints, and servants of God; but it is earthly, vain, deceitful transitory, and common to the wicked with the good, yea the wicked enjoy it (though as usurpers only before God,) commonly in greater measure than the godly; we must not rest and settle our affections upon it, but if we be risen with Christ, seek the things above. God who is all sufficient, must be our portion, and if our riches any manner of way alienate, or withdraw us from him, or his service, we must cast them away as the Mariners in a tempest cast their wares into the Sea: Better to lose all with the Apostles, and poor afflicted Hebrews, and to gain Christ our heavenly treasure, who is the fountain of all happiness: Then to win the world, and loose heaven, and make shipwreck of our own souls. This is not to change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is golden armour for brazen as Diomedes in Homer did with Gla●cus: but it is to exchange ease for eternity, the world for heaven, and the Devil for jesus Christ.  
For as much as riches, and prosperity in themselves, and especially to the godly who know how to use them, 
Use. 3.  are not evil, but good blessings of God, and they are given and lent us of GGD to dispose of them as good Steward●, to good ends, and upon right uses; we must therefore at the commandment of GOD, and following the worthy precedents of Abraham, Lot, I●b, the Noble Sunamite, ●●ad●ah, Nehem●as, Levy, Zachaus, the Centurion, Cornelius, Dorcas, Gaius, and many more in Scripture, and in all ages sithence, with our temporals, and outward riches, relieve the distressed, feed the hungry, entertain strangers, nourish and maintain the Prophets, & ministers of GOD, feast the poor provide for the fatherless, and widows, advance religion, further learning, & do good to the common wealth, and place where God hath seated us. Then shall our riches, and prosperity be sanctified unto us, and be means to procure comfort to our souls, and strength to our faith here: and afterwards add to our glory in the kingdom of heaven. For according to the measure of our faith, and well-doing, shall God in favour, and mercy reward us with further glory, and happiness in the world to come. To end this point, shall an Heathen writer, yet Prince of Philosophers say. 
Arist. 1.  Thou shalt love God, 
Metaphy.  if thou shalt imitate him in this, that thou mayest do good to all, and hurt to none: and shall not we having the light of grace, the warrant of God's word, the examples and practice of all his Saints, and worthies, and so singular, and precious promises laid before our eyes, much more carefully, and conscionably put it in execution? Otherwise undoubtedly, our riches, our gold, our silver, our lands, livings, possessions, revenues will be but matter, and fuel of our just, & greater condemnation at the last day. 
〈◊〉 5. 4.   
And thus much of prosperity, and the uses of it.   

The second cause, 
2 cause worldly cares  or occasion, of the Church's slumber, and security, is worldly thoughts, cares, and desires, and this hath some affinity with the former, and many times doth follow it. The effects hereof are, as divers so dangerous, as manifold, so most miserable. They distract the mind, and like wild horses draw it and drive it this way, and that way, and therefore are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is distracting cares.  
They choke the word of God, and make it unprofitable. For a man that is full of worldly cares, and thoughts, hath his wits a woolgathering (as the common proverb is) when he should attend to better matters, his mind is on his halfpenny, and all his zeal is for Diana the great Goddess of the Ephesians, when it serveth for the maintaining of his trade, and not upon GOD'S word, which is the food of the soul that endureth to eternal life. When he is gone from hearing the word, 
john. 6. ye. 27.  he either forgets all, or (at least) neglecteth all, and practiseth nothing, for it is impossible for a man to gather grapes of thorns, or figs of thistles, or to expect any good from such.  
Secondly, worldly sorrow, that is for loss of commodities, and goods, or for sense, and ferae of evil, breedeth death, 
2 Cor. 7. 10.  that is causeth desperation, & by consequence death: It is the Heathens sin to be distrustfully careful; and to say what shall we eat, or what shall we drink, or wherewith sha●l no be clothed? But we must commit our ways to GOD, 
Math. 6. 〈◊〉. 2. ●  cast all our care upon him, who careth, and provideth for us, and be content with our estate; for GOD hath made a promise, that he will never fail, nor forsake us. Will the LORD feed the Ravens that cry unto him, and will he not feed his children? will he nourish the wicked his enemies, 
Heb. 13. 5.  and will he not much more feed his friends, and beloved? shall he so gloriously clothe the Lilies of the field, and will he not much more apparel those that serve him, and depend upon him continually?  
Lastly they that desire to be rich (saith Saint P●ule) fall into many temptations, 
1 Tim. 6. 9  and snares, and fall into marynoisome, and foolish lusts, which drown men in perdition, and destruction. And in the end of the next verse he addeth they err from the faith, and pierce themselves through with many sorrows. Now the Apostles meaning in this place is not, that riches are (properly) the cause of the evils here mentioned, but only the inordinate appetite, and desire of man. The temptations into which hereby private men fall into are many: straining, and stretching their consciences (as some do their broad clothes, and carsies) but especially in the ministers of whom the Apostle specially speaketh, they are so blinded many times with covetousness, that they refuse to do, and defend nothing be it never so absurd, so soon as the hope of money, and profit hath bleered, and blinded their eyes. And as touching faith, they that are over troubled with worldly cares soon fall, and revolt from it, as we have Demas for an example. Lastly they are sundry times horribly tormented in conscience, as it befalleth unto desperate men: To these sorrows may be added suits in law, losses, hostilities, dangerous bargains, and the like.  
But some men will (perhaps) object, and say I have a great family, 
Obie.  and many children to sustain, and the world is hard, and I do no man open wrong, therefore it is lawful for me thus to cark, and care, to toil, and moil, or else I know not how to live, but I must be enforced to borrow, beg, or steal.  
First albeit it be lawful, 
Ans.  and necessary for a man carefully to keep the goods, which he hath gotten, and to employ them to necessary, & profitable uses: & albeit the thoughts, and hand of the diligent bring abundance, 
Pro. 5. ver. 16. 17.  and poverty cometh upon the idle person, as one that traveleth by the way, & necessity like an armed man; 
Prou. 21. 17.  and he that doth not provide for his own, and namely for them of his household denieth the faith, and is worse than an Infidel; & albeit every man must follow his calling; yet notwithstanding, thought-taking, distrustful care, and toiling, and moiling continually with labour and grief is not hereby warranted, but rather reproved, and in many other places of scripture totally condemned. For first no man can hereby add one cubit to his stature, much less to his life.  
Secondly men hereby show themselves more like Paynims, 
Math. ●. 32.  and Gentiles who only seek after these earthly things, then like Christians, who waiting for the glorious resurrection of the body, and eternal life, should not take such carking care for this mortal, and miserable life.  
Thirdly worldly cares, and the sincere serving of God, are so opposite, and contrary that a man cannot intend both together, he cannot serve GOD, and mammon; and therefore so much as a man addeth to his thoughtful care, so much he detract●th from his hope, & confidence in God. Fourthly we are servants in our heavenly Father's house, & therefore he will kindly, 
Hebr. 13.  and lovingly provide that which shallbe good for us. And as for borrowing, so it be within our ability, 
P●●l. 37. ve 21  and with a mind, and conscience to repay it, is upon just occasion lawful. And as for begging, if we serve God we shall never beg, or if it sometimes should so fall out through ino●itable losses, 
Psal. 37 ve. 25  & through the disorder of commonwealths, yet we shall never be for saken of God. Lastly they that trust in God, and carefully, and thirstily walk in their calling shallbe so far from stealeing, that they shall either be more enabled to give then to rece●ue, or (at least) being contented with that they have, and making the Lord their portion, they shallbe far from any such unlawful practice.  
Let us therefore beware that we do not with the Gentiles, 
Use. 1.  or with those that want faith in God's providence with so eager appetites, and thoughtful cares seek after these outward, and earthly things, as though they were the chief good; but before all things, and with all study, and endeavour seek after heavenly, and spiritual things, as the most principal blessings, and the true riches of man, & then, as for all other things God will cast than upon us as an advantage, or overplus, we not caring, or looking for them.  
Secondly let us not headily, 
Use. 2.  and over hastily vex, and torment ourselves with the expectation, and thinking upon things to come, like unto those that vainly imagine, and dream of divers afterclaps, 
Math. 6. 34.  calamities, and crosses to ensue. For present distresses, and difficulties bring unto us troubles enough, and therefore we have no reason to multiply care and misery by taking thought for that which is to come. And to finish, and absolve this point, very Heathens condemn this carking care for future events. Quids● futurum, cras fugequerere, that is forbear to inquire what shallbe done to morrow. And (as Cicero saith) meditationem fut●ri mali etc. the thinking upon an evil to come, and that, perhaps will not come at all, is foolish: that every evil is grievous, and painful when it is once come.  
Lastly we must commit, 
Use. 3.  or (according to the original) roll our way upon the Lord, that is, we must in hope, and patience commit the issue, and event of all our actions, and affairs to his divine providence, and disposition, and unload all our cares, and labours into God's bosom. We must also trust in him; 
Psal. 37. 5.  that is persuade ourselves that we are governed of God, and pray also to be governed by him, and then he will bring it to p●sse, that is grant an happy, and prosperous success; and not suffer our hope to be frustrate, as he justly punisheth the infidelity of the children of this world. For otherwise our life, and calling cannot be ordered, and directed by man's diligence, 
jer. 10.  and industry, for except the Lord build and oraer the house they labour in vain that build it, therefore in so great weight of business, and dangers we stand in continual need of the presence, 
Psal. 137. 1.  and help of God.  
And thus much touching worldly cares.   

Now we are come to the third cause, 
3. Part.  and occasion of the Church's slumber, and security, and that is, that she to much addicted herself, 
Earthly pleasures.  and slacked the rains to earthly delights, and pleasures: which are of marvelous force to rock, and lull men a sleep in the cradle of security. For even as we see that natural sleeping, and slumbering is many times procured by singing, music, rubbing, sweet broths, and such delightsome things: Even so the sleep, and slumber of the soul is often caused, not only by the use of pleasures, and delights that are in themselves unlawful, which rather work the death, than the slumber of the soul, but also (as here is intended) by the unseasonable and immoderate use, and following of sports, delights, and recreations that are in themselves things merely indifferent, and therefore lawful to be used, or foreborne. Examples, and proofs hereof we have many in holy scripture. 
Amos. 6.  The Princes of Israel in Amos time gave themselves wholly to delicacy, wines, feasting, music etc. and hereupon thought not upon their captivity at hand, much less pitied the distressed Estate of their afflict brethren; but hereof I have spoken before, Wise Solomon that felt, and found by woeful experience the poisonful infection of pleasures, pronounceth laughter to be madness, 
Ecle. 2. 2.  and all pleasure to be but vanity.  
The jews in Isaias his time, bathing, and soaking themselves in their pleasures did not consider the werke of God, that is they did not heed, 
Isay. 5. ver. 12.  nor take notice of his judgements at hand. The baits of pleasure, and a prodigal mind withdrew the lost child from his father's house, and protection, and at length brought him to shame, 
Luke. 15.  and extreme poverty.  
It was one of the sins of the old world before the general deluge, and of Sodom, and the Cities adjoining before their destruction from heaven, and it is one of the main sins that now doth, and shall reign in the world, Christ his coming to judgement, namely pleasures, unities, delights. The particulars, whereof were, eating, drinking, marrying wi●es, 
Luk. 17. 26. 27. 28.  and gi●ing in marriage. Hereunto is added surfeiting, 
Luk. 21. 34.  and drunkenness, of which sins our Saviour in Luke doth so warn us. By the former example our saviours meaning is, that men shallbe so taken up, and possessed with the pleasures, and profits of this present life, as if not change, & alteration were to be looked for. whereas otherwise eating, drinking, marrying, etc. are not in themselves unlawful, (for they serve for man's necessity, and comfort) unless men excessively, or altogether hereunto addicted, should grow insensible of God's judgements, or shutting their eyes should run into all licentiousness, as though there were no God in Heaven that would take vengeance on them: And as for those vile & damnable sins of surfeiting, and drunkenness, what hurt they bring to the body, what lavishment to the goods, what abuse of the creatures, what discredit to a man's good name, what decay to the wit, and understanding, what ill example to the world, what scandal to the godly, what offence to God, and what disstruction to the soul, daily, and lamentable experience showeth? Paul saith that the widow living in pleasure is dead being alive, 
2 Tim. 6. 5.  is she is dead being idle, and serving for no use.  
Lastly it is one of the sins of the whore of Babylon, and cause of her ruin, yea a forerunner of it, to live in pleasure, to sit as a Queen, 
Apoc. 18. Vers. 7.  to persuade herself that she is no widow, and that she shall see no mourning. These pleasures if we do not beware of them, & wisely and soberly use them, are as baits to entice us, snares to entangle us, a delectable frenzy to beguile us, thorns to prick, and gore us, Ulysses his sirens to turn us into swine, and beasts, the fuel of concupiscence; finally they bring a spiritual lethargy, it is both forgetfulness, and a slumber upon the soul, and the infection of the wit like the biting of an Asp which casteth the person that is bitten in a sweet sleep, 
Use. 1.  out of which he never recovereth. The use of this point serveth to check, & condemn the practice of those especially that having lands, livings, and possession● spend their time in pleasures and sports, but not in readi●● the scriptures, in perusing good books, in singing of psalms, nor in being instruments of doing good. Hereupon they like wax are apt to receive any form of religion saving the truth, and no marvel, for he that maketh no conscience of his pleasures, & of directing his life, will make no conscience of true religion; for he loveth his pleasures more than God. And answerably hereunto Nimrod, 
1 Tim.  and Esa● are taxed and noted for their hunting, Nimrod a great hunter before the Lord, but an oppressor, Esau an hunter, but a hairy, and a wild man, and a persecutor of his brother.  
Ob, But is not hunting lawful?  
An. Yes if it be not upon the Sabbath days, and be in moderation. Secondly if the same persons be as careful, and diligent according to their calling, and occasions to hunt the Romish Grace Fox, and all his cubs, jesuits, Seminaries, Priests, Papists, Recusants, that devour the vines, that is, corrupt and destroy the Churches: here is good game, sport, pastime, here is pleasure and profit: Otherwise to hunt, and kill the silly Hare, and the Dear that do none or little harm, and to let these stinking, subtle, and cruel Foxes alone, is both dishonour to God, and shame to themselves, dangerous both to Church & common wealth.  
Ob. Is not bearbaiting, and cockfighting lawful and allowable?  
An. No, for it maintaineth, yea, and increaseth the enmity, and opposition between the creatures, which man's sins brought first into the world: 
Isai. 11.  And therefore they should rather labour to reconcile, then to set the creatures at jar, and rather lament then to sport themselves when they see them one to rend and devour another: Yet notwithstanding if they will have some proportionable sport wherein to recreate themselves, let them first like prudent Paul who for the preserving of himself set the Scribes, 
Act. 19  and Pharasies' at difference; so let them for the defence of themselves, and the weakening of the Papists, ours, and their adversaries, show their best wit, skill, and endeavour to set these Midianites at enmity against themselves, by showing the opposition of the late Papists with the ancient, the jesuits with the secular Priests, and one Papist with an other, yea one, and the same Papist many times with himself; as two excellent, & worthy Divines Master Doctor Willet, and Master Doctor Morton the one in his terrastilon, and the other in his prima et secunda Ap●logiae Catholicae part, have most notably attempted and begun.  
Secondly let them rather, and upon far better ground, and undoubted recreation and comfort, labour and endeavour in their own selves, and souls, to work, and breed enmity and war between the flesh and the spirit, and by all holy means to continue, and further it, for as long as this battle, and conflict lasteth, there is grace in the heart: and when this ceaseth, faith, and grace determineth. Let them strengthen, arm, and encourage the spirit, and disarm and weaken the flesh, and sin, that the spirit may triumph, and the flesh be subdued; Here is sport that will end in greater pleasure, here is matter of exercise that will not undo, or hurt us, but every, and make us all blessed. But it is much to be feared that most of those that are so carried away with human vanities, and these cruel sports; little know, and discern what this battle between the flesh, and the spirit meaneth, much less are they trained up, and beaten in it.  
Use. 2. Secondly we must keep such a moderation, and temper in the use of lawful pleasures, we that have wi●es must be as though we had none, 
1. Cor. 6. 28.  so was it with good Urias who for the time that his service in David's wars lasted, made a conscience to go into his wife, lest the pleasure of her might perhaps make him more Remiss, 
2. Sam. 11. ve. 11. and 13.  and unwilling to perform that warlike charge imposed upon him: we that rejoice must be as ●hough we reto●sed not, we must use them, as jonathan tasted of the honey, only for his necessary refreshment, 
1. Sam. 14. 27.  and as Canis e Nito bibit, a taste & away. Finally we must qualify, and temper them with the fear of God, that we be not seduced by them, or (at least) made more unwilling, unfit, and unapt for better exercises, and actions.  
And thus much of pleasures, and their uses.   

A fourth, and last reason of the Church's security, and slumbering in general, and of the special members in particular, 
4. cause: affectation of honour, titles, glory.  may be, and is oftentimes the desire, affectation of honours, titles, and of the glory, and applause of the world; which many seeking, and withal obtaining, judge of themselves rather by the opinion, and esteem of others, then by the sound knowledge, and experimental judgement. 
Apoc. 3. Verse 1. 2.  Hence it was that the Church of Sardis had a name that she lived, and yet was dead. Of this sort are those that have a form of godliness, 
2. Tim. 3. 4.  but deny the power of it.  
The Devil (albeit twice before repulsed) at length tempted our Saviour Christ by showing him (in a vision perhaps) all the kingdoms of the world, 
Math. 4. 8.  and the glory of them, hoping thereby to blind his eyes, and to prevail against him, as he doth against many. Moreover Christ reproving the Scribes, and Pharasies' for their vanity, and ambition, in that they hunted after humane glory, and neglected the glory that was due unto God, 
john. 5. 44.  saith he how can ye believe that receive honour one of an other, and seek not the honour that cometh from God only? And this affecting, and desire to gain, and retain humane titles, and glory is one great cause that detaineth many of the Papists from admitting of the purity of the Gospel, and it is some occasion of hardening them in their Idolatry. It is said of many of the chief rulers in the time of our Saviour. Nevertheless even among the chief Rulers many believed in him but because of the Phara●ies they did not confess him, lest they should be cast out of the Synagogue, 
john. 12. 42. ●3.  for they loved the praise of men more the than glory of God. 
Toss, harm.  It is to be thought ● not withstanding these chief Rulers (amongst whom was doubtless joseph of Arimathea, and Nicodemus were endued with true faith; but it was for the time very weak & young, which God beareth withal, & in process of time cureth and perfiteth. Ambitious vanity possessing Absalon, moved him to seek to deprive his aged father David of his Crown & Kingdom. The assenting unto the flattering and blasphemous acclamation, and applause of the multitude caused Herod to be smitten of the Angel of the Lord immediately, 
Acts 12, 23.  because he gave not the glory to God, so that he was eaten of worms and gave up the Ghost, & it made the scribes, and Pharasies' to delight, and content themselves with an external, and only seeming righteousness; who in their fasting▪ prayers, alms, titles, robes, salutations, aimed at, only the praise, and commendation of men, and therefore are by our Saviour justly, 
Math. 6. 16.  and often taxed, and checked for it. They had the reward that they sought for, viz. the praise of men, but they had no reward, or approbation from God. In so much that Christ saith. I say unto you except your righteousness exceed the righteousness of the scribes, 
Math. 5. 20.  and Pharasies' ye shall not enter into the kingdom of heaven.  
The pomp, and applause of the world is nothing else but a vapour, or fume soon consumed, it is like a feather tossed in the air from month to mouth, than which nothing is more light, vain, and inconstant; and the bravery, and flaunting glory of the world is nothing else than an Idol, & a vain thing, 
Psal. 73. 20.  yea like unto a dream wherewith for a time a man doth delight himself, whilst that he conceiveth great hopes of riches, honours, preferments, and renown: but when he waketh all his hopes perish, and come to nothing.  
Obi. But is it not lawful for a man to seek to seek to get a good name, credit, report, and estimation amongst men, and when he hath once gotten it to maintain, & keep it.  
Ans. Yes without question for whatsoever things be of good report if there be any virtue, 
It is lawful to get and preserve a good name.  if there be any praise, we must think on these things. Secondly that which GOD promiseth, and bestoweth upon his children as a special blessing that they may moderately seek, 
Phil. 4.  and desire, but he promiseth to honour, yea, and honoureth them that honour him. 
1. Sam. 2. 30.   
The principal reason that must induce, and draw us hereunto, is, and must be not our own glory, but that by our means the Gospel, and the name of Christ may be well spoken of; for the good name of Christians is an ornament and credit to the Gospel. And upon this ground Paul exhorteth servants to subjection, 
Tit. 2 v.  faithfulness, and obedience that they may adorn the doctrine of GOD their Saviour in all things.  
Lastly our Saviour willeth, and exhoreth us saying. Let your light so shine befor● men that they may see your good works, 
Math. 5. 16.  and glorify your father which is in heaven. Therefore it is lawful to have a diligent consideration, love, and care for a good name, for so much the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. used before Phil. 4. ver. 8. importeth. But here certain rules are to be observed. 
Certain cautions.  First we must beware that in no wise we detract, and derogate aught from the honour, and glory of GOD (as the Papists do who attribute, and ascribe merit, satisfaction, and justification to their own works and inventions, and not to the grace of GOD only.) for then they that despise GOD shallbe despised, 
1. Sam. 2. 30.  and he is so jealous, and zealous of his own honour that he cannot abide it to be given to any other: therefore we must in all things earnestly seek for the glory of GOD only, and not our own. 
Math. 6. 5.   
Secondly we must refrain from all manner of sin, and wickedness, for otherwise as one Fly doth corrupt, 
Ecclesi 10. 1.  and cause to stink the ointment of the Apothecary: so doth one sin, or vice obscure, and yclept his name that is in estimation, for wisdom and for glory.  
Thirdly we must repent us of all our sins, 
P 〈◊〉. 10. 7.  and we must practise justice, 
Mark▪ 14. 9  and excel in good works. For than our memorall shallbe blessed, and then that which we have done, shallbe spoken of, and remembered with honour.  
Lastly we must not delight in the oblique, or disgrace of any, 
Math 7. 2.  but have a special regard to think, and speak well of others. For with what, judgement we judge, we shallbe judged.  
And this much touching the resolution of this doubt.  
Use. 1. Seeing that the inordinate desire, and affectation of humane glory, popular praise, and hunting after titles, and honour, do even in the best, sometimes so dim and darken faith, and make them secure, and careless in God's matters, we must not please ourselves in, much less dote upon these outward, and vain things, lest afterwards being despoiled of them we be like the beasts that perish, 
Psal. 49. 20.  who feed only upon these outward things, and foresee no further.  
Use. 2. We must first, and principally approve our hearts, ways and consciences unto GOD, and seek to be inwardly holy & not outwardly only that our praise may not be of men but of God: 
Rome 2. 29.  for not he that praiseth himself, (no nor whom men always praise who may be deceived) is not allowed, 
2. Cor. 10. 18.  but he whom the Lord praiseth. And Secondly when we labour and endeavour to approve ourselves unto men, and especially to the true servants of GOD, if they do praise, and testify well of us, we must not despise, and neglect their commendation and approbation, but take it as a fruit and effect of our well-doing; and albeit they give no such great report and commendation of us, we must be content, and hold it sufficient, that GOD and our sanctified conscience, 
2. Cor, 1. 12.  testifieth, and beareth witness of our Godly pureness, and well-doing. 1. Cor. 1. 3.  
And thus much of the four causes, and occasions of the Church's sleepiness and security.   


Thus we see by the example of this Church in the Canticles; 
The Church subject to ●in and error.  as of divers others, it is subject, as to other sins, defects and errors, so to a kind of winking or slumbering even in the good and prosperous estate of it. But in this place the Church was in no dead sleep, much less had her faith extinct, for she discerned and took notice of her infirmity, which she could not otherwise have done if she had either soundly slept, or had wandered in darkness. 
joh. 12. 35.  Which being so, we are to make a twofold use of it.  
Use. 1. First we must not for certain defects, infirmities, wants, and some small spots and blemishes, either in doctrine or discipline, much less forsake, and deny the Church that holdeth firmly and purely the foundation. Neither must we for certain spots, blackness, defects and deformities, doubt of much less despair of our own estate and salvation so long as our heart is right with God and we are sound in the faith of our Lord I●sus Christ. For Christ hath made a satisfaction to God's justice for all our sins, and there is no condemnation to those that are in Christ, in whom sin albeit it always dwell, yet it never swayeth and reigneth. And as for sins of ignorance; weakness and infirmity the Lord pardoneth, 
Psal. 103. v. 12 and 13.  and passeth by them in his sons and servants.  
And as a loving husband will not take away his love from his wife, 
A simil●ude.  nor cast her off for every fault and want, so long as she keepeth her love entirely, and sincerely to him. So GOD will not cast off his love, nor forsake his Church or any particular member of it, for special wants and frailties in particular commandements, so long as they by faith cleave unto him, and generally labour to please him.  
Use. 2. Secondly seeing that sleepiness, drowsiness, negligence and securitic in the Church doth not please God, but offend him and cause his Majesty both by inward snibs, yea and sense of his indignation: and also oftentimes by sundry and fearful judgements and thunderclaps (especially when it is grown to any deadness of heart and is hardly sensible of her decay and decline) doth labour to rouse and awaken them as he hath of latter years this Island by clamour and still triumpeting of his ministers; by dangerous, and near effecting of the Papists gun-shot; shogging and shaking of the earth under us, noise of the winds, and roaring and inundation of the waters, eclipting of zeal in many, and threatenings pronounced against us for our abuse, neglect and contempt of his holy Gospel, that he will send and bring upon us not a famine of bread, 
Am●s. 1●. 12.  but of God's word: we all of us must take knowledge thereof, repent of our sins betime, 
zep 2. V 1●2. ●  fan ourselves before the decree come forth, meet the LORD in the way, yea and kiss the Son Christ jesus, 
Psal. 2. 12.  by true subjection, faith and obedience, 
Psal. 2. 12.  lest he be angry ●nd so perish in the way, when his wrath shall suddenly burn. 
Governors of the Church.  Let the Governors, Rulers and those that have the greatest eminency and authority in the Church look diligently to their charge for the removal and redress of ignorance, error, Atheism and Popish superstition, and for the advancement and countenancing true Religion and virtuous living. 
Passor●s and Preachers.  Let the Reverend Prelates and Pastors of the Church, Ministers, and Preachers of the word beware they do not Perform God's work negligently; let them wisely and courageously speak and admonish the wicked of his way, lest God require his blood at their hands. 
Ez●chi. 33. 8.  Let them keep back nothing but show unto their people all the council of God, 
Acts. 20. 26. 27.  that they may be pure from the blood of all men. And let them preach the word, be instant in season, and out of season, improve, rebuke, exhort with all long suffering, and Doctrine. For the time will come when they will not suffer wholesome Doctrine: but having their ears itching, shall after their own lusts get them a heap of teachers: 
2 Tim. 3. 2. 3. 4.  And shall turn their ears from the truth, and shall be given unto fabl●s.  
Thirdly let the civil Magistrates, 
Magistrates, and ciu●ll Rulers.  whether Superiors or Inferiors defend and assist the Pastors, and Ministers, let them draw out the sword of justice and cut down sin, let them promote true religion, root out error, and Idolatry. Let them execute justice and judgement without respect of persons, let them spare, and defend the innocent, let them provide for the wants of the poor, let them shine as lights before the people by all godly & virtuous example, and finally let them, (as far as their power and authority will extend) take order and do their endeavour that the people under them may lead a quiet, and a peaceable life in all godliness and honesty. 
1 Tim. 2. 2.  Finally let the people and subjects fear and serve God, 
People's duty.  repent of their sins, honour their King, obey and be subject to authority, love and reverence their Ministers, submit themselves to the word of GOD, and live in brotherly love, & unity, one with another, which GOD almighty grant for ●esus Christ's sake Amen.  
And thus much of the Church's fault and infirmity.   

2. SECTION.  
NOw it followeth to speak of her confession and acknowledgement of her slumbering and carelessness, contained and couched in these words I sleep. From whose example and practice we are taught without all denying, 
Confession of sin.  suppressing, or lessening our sins, to make a willing, and ingenuous confession of them all unto almighty God; to the intent that God may forgive, and forget them, and remove or mitigate the ●uills and punishments that they have brought upon us. For further confirmation and illustration hereof; we have both commandment in Scripture, and also public and private excercise of it. The Lord by the Prophet Hosea 
Hosea, 13.  exhorting the Isralites to repentance prescribeth them a set form of repentance saying. Take unto you words and turn to the Lord and say: 
Vers. 3.  Take away all iniquity, and receive us graciously etc. 
Vers. 4.  As●ur shall not save us &c. neither will we say any more to the works of our hands (ye are) our Gods.  
Secondly when we are exhorted to repent, and amend, we are withal exhorted to confess our sins, for confession is as the First, so a most necessary part of repentance. hereupon job 
job. 33. 27.  saith, if one say, I have sinned, and perverted righteousness and it did not profit me. Then God will deliver his soul from going into the pit, and his life shall see the light. If we confess and for sake our sins, 
Pro. 28. 13.  we shall find favour. Again, if we acknowledge our sins, God is faithful and ●ust, (Viz. in his promise) to forgive us our sins, 
public conteslion.  and to cleanse us from all unrighteousness. Public examples we have in Nehemias' making a large and mournful confession of his and the people's sins. 
Nehe. 9 5. 6. 7.   
Secondly in Daniel, who in the name, and behalf of the people maketh a confession of his and the peoples, 
Dan. 9 5. 6. 7.  and confesseth that justice belongeth unto God, but shame and confusion to them, etc. Thirdly of the Isralites in Isaias his time, who all acknowledge themselves to have been as unclean things, 
Isai. 64. vers. 4  and their righteousness as a filthy rotten clout: and of the people in Samuel the Prophet's days; saying, 
I Sam. 12. 19  we have sinned in assuming us a King besides all other sins. Hereunto may be annexed and referred the example of the Ninivites confessing their sins unto God, 
jonah. 3. vers. 8. & 9  and of the people that came to john the Baptist to be baptised of him, 
Math. 3. v. 6.  confessing their sins Viz: voluntarily and in a general manner only. 
Private confession.  Private practice, and precedents hereof we have in David confessing and bewailing his folly in numbering the people, 
I Exod. 21. 8.  his adultery in polluting Urias his wife, 
Psal. 51. 3. 4. 5.  and his murder in causing her innocent husband, & his good subject, to be slain in war. David before he had confessed his sins (as appeareth) could find no ease day nor night, but his bones consumed, & he roared all the day: but as soon as he in heart purposed to confess against himself his sins unto the Lord, 
Psal. 32. 3. 4. 5.  God forgave the punishment of his sin. 
job. 9  Likewise in job who acknowledgeth himself to be wild before God, and that he cannot answer one word for a thousand. Thirdly in the Prodigal child, who confessed that he had sinned against heaven and against God, 
Luke. 15.  and that he was no more worthy to be called his son. 
Vers. 21.  Fourthly of the contrite Publican, who would not lift up his eyes to heaven, 
Luke. 1●. 13.  but smote his breast saying God be merciful unto me a sinner. 
Luke. 5. 8.  Fi●tly in Peter that accknowledgeth himself a sinful man, and of Paul that in regard he had been a blasphemer, a persecutor, 
1 Tim. 1. Vers. 15.  an oppressor, (albeit ignorantly) confesseth himself to be the greatest amongst sinners.  
The person to whom confession is to be made is first properly and principally GOD; 
Psal. 51. 54.  for against him only have we sinned, and done evil in his sight, he alone knoweth all our sins, and he alone pardoneth and forgiveth all our sins and that for his own names sake, 
Psal. 51. 4.  and for his Christ his ●ake, merits, suffering, and mediation. And therefore it is folly, vanity, superstition, yea bondage and impossibility, to make confession of all our mortal sins to a Priest (as the Papists make show of, and require in their care confession) no commandment, no practice, no example, hereof is extant in the sacred Scriptures, and it began not to be urged until 800. years after Christ. Secondly David and others repent, and received remission of sins without confessing their sins in particular to any man Psal. 32. 2. Sam. 12. 12.  
Ob. But is it lawful, & convenient some times, and in some case to confess our sins to our Pastor, Minister, or Christian brother?  
An. Yes, for james willeth men to confess their sins one to another, 
I am 5.  and this private confession is to be made not of all known sins, but only of that sin which troubleth and vexeth the conscience; or of that whereby our neighbour is annoyed, and wronged. And that in two cases; first when ●ase and comfort is sought for in trouble of conscience, 
Private confession to men when lawful.  and here before confession be made, no help can be obtained: For as the Physician must know the disease before he can apply the remedy, even so the Minister, or brother cannot comfort, or council the distressed, before that he hath discovered his grief. And herein the persons to whom confession is to be made are especially the faithful Ministers and Pastors, who for their callings, 
Isai. 50. 4.  gifts, and experience, are of all men most apt and able to direct, inform, and comfort the troubled conscience. And thus David confessed his sin to Nathan, 
2. Sam. 12. 13.  and the people to Samuel (as hath been before touched.) 
1 Sam. 12. 19  Secondly we are to confess our sins to our neighbour whom we have wronged, or offended by word or deed; that we may give some satisfaction to him, and pacify his anger and displeasure, and so be reconciled to him. In this case CHRIST preferreth reconciliation to sacrifice, 
Math. 5. 23. 24.  and would have us first be reconciled to our brother, and then offer that we left at 〈◊〉 Altar.  
Reason's further to move, induce, and persuade us (in the godly sorrow & contrition of our hearts) to make confession of all our known sins unto God, are specially these. First hereby we give glory unto God and justify him in his word and corrections, 
1. Reason. 10. 12. 27.  who the more we debase ourselves before him (in respect of our sins) the more we glorify God, 
john. 9 24.  from whom nothing is hid, 
Psal. 51. 4.  and the more vile, and base that we are in our own eyes the more precious and glorious in Gods; and when we think and confess that we are lost in ourselves we are found of him. The second reason is, 
Psal. 32. 5.  because unless we confess our sins before God, we can find no ease of them, but they will more pain and torment us. The stomach that is overcharged with some undigested meats that doth annoy it, 
A similitude.  or with Rheum or Phlegm is ●ased by a vomit: even so the soul that is burdened with sin is eased and relieved by confession, and accusation of itself.  
Thirdly without confession, there is not, nor cannot be any true repentance, for it is a part of it, yea the gate, door, and foundation of it, and if the heart be holy, contrite, godly sorrowful, it cannot but manifest, and discover itself by the confession of the mouth which speaketh out of the abundance of the heart.  
The last reason is because without confession of all our known sins unto GOD, there is no remission of sins. 
Prou 28. ve●.  For he that hideth his sins shall never prosper, and the more we hide them, the sooner, and more suddenly will they issue forth to our shame and confusion, 
A similitude.  like as the waters the more they are dam'ed up, the more violently will they break forth. David before he confessed his sins, 
2 Sam. 12. 12.  he found not pardon. And upon his confession he was immediately pardoned.  
Seeing that confession of sin, is so necessary, 
Use. 1.  & that it is not so easy a matter to find out all our sins, we must not only try & examine our deeds, words, and thoughts by the strict and strait line and rule of God's law, which is the discoverer, and revealer of sin; but because our knowledge is unperfect, and we blind, and partial in our own cases, we must be content to have our sins ripped up and laid open by public doctrine, 
1 Cor. 14. 25.  and preaching; and endure it albeit, it never so much gall, wound, and shame us: and also admit and allow of private, and brotherly admonition. For all these are holy, & the ordinary means ordained and sanctified of God for our humiliation, repentance and recovery, which whosoever neglecteth contemneth, or refuseth, he can never truly come to the knowledge and conscience of sin, much less repent of it, and so be saved.  
Secondly we must not only confess those our sins unto God, that are more enormous, and heinous & these 
Use. 2.  that are many times odious before men; but also our secret, and particular corruptions, faults, blots, weaknesses, infirmities, yea and also sins of omission, and neglect especially of prayer, praise, thanksgiving unto God. And we must have a true touch and godly sorrow for them: for the least sin in it own nature being committed against the good and infinite majesty of God, 
Rome 6.  and his undefiled law deserveth death. 
Psal 25.  Thus David desireth pardon of the sins of his youth, 
Psal. 19 11.  yea of his unknown sins. 
job. 1. 5.  Thus job offered burnt offerings for his children every day fearing lest his sons had sinned, and had blasphemed God in their hearts. Thus Paul was afflicted and troubled in himself for his original sin, 
Rom. 7. vers. 24.  crying out, and saying. O miserable man that I am, who shall deliver me from this body of death? David having only upon extraordinary advantage, 
1 Sam. 24. 6.  and occasion cut of the lap of Saul's garment, 
Psal. 119. 18.  was troubled in his heart. He also confesseth his blindness & ignorance in God's matters. The Church of God in Isaias his time doth acknowledge that whereas they erred from God's ways, 
Isai 63. 17.  & that their hearts were hardened from his fear, it came for their unthankfulness, & that God in justice was the author of it. Lastly when they omit good duties to God or men, or fail in the manner, and measure of them, they make confession of it, we have failed & we have rebelled, etc. And in another place: 
Lam. 3. 42.  all this plague is come upon us, as it is written in the law of Moses, 
Dan. 9 13.  yet made we not our prayers before the Lord our God, etc. And of this we must have a care to repent, because by leaving our duty unaccomplished we oftener offend, then by sins committed: and if GOD should require it at our hands, the smallest sin of omission it is enough to condemn us. 
Psol. 130. 3.  And therefore David saith if thou O Lord straightly markest iniquity, who shall stand? And again, 
Gal. 3. 10.  cursed is every man that continueth not in all things which are written in the book of the law to do them. And here is a notable touchstone whereby the children of God are discerned, and distinguished from all reprobates whatsoever. The reprobates (and that but now and then) are touched with, and make confession of some great, and notorious sin, as we have examples in P●arao, in Cain, in judas. But for their smaller sins, particular infirmities and sins of omission, they have no touch, sense and feeling at all. 
Rome 8. ver.  chose the elect, and regenerate of God, do even groan and sigh under the burden of these lesser sins, they make confession of them, and desire to be eased, and lightened of them, for they know that hereby they offend GOD, 
Rom. 7. 19  which they would in no wise do, and therefore Paul saith, the goo● thing which I woul● I do not, but the evil thing which I would not do that do I: so that here he is grieved for his particular sins both of commission and omission, or leaving of good unperformed.  
And thus much of confession and the uses thereof.   

THE THIRD SECTION.  
But mine heart waketh.  
Having spoken of the Church's flumber and security, wherein her infirmity, and weakness appeared: it followeth that now I propound, and apply the Antidote or remedy contained in these words. But mine heart waketh. The heart here, which is naturally the seat, and fountain of life and motion, principally and properly signifieth, faith, whereby the Church in this her drowsiness, and slumbering security, waked, that is laid true hold of Christ, and seffered not her delight in him to vanish. Some shadow and resemblance hereof we may see, and observe in natural sleep, wherein the outward senses rest, and cease working, but yet the phantasia or imagining part is commonly in action and motion. Even so a true justifying faith: albeit it be for a time obscured, and the external actions of it appear not, nor are felt and discerned; yet the seed, root, and foundation of it always, remaineth and abideth. This being so, I from the authority of this place, gather this doctrine, and conclusion viz: that, doctrine. That the faith, and other saving graces that proceed from it and accompany it; neither fail, nor are wholly, and finally lost in the children of GOD, no not in the greatest temptations, falls and decay that can possibly happen unto them, but it shall revive, and be in time recovered, and confirmed.  
The seed of eternal life may for a time be hidden in them, and not show forth itself, yet it abideth in them. 
1. I●oh. 3. 9  The fire of the spirit of GOD may be cooled yea and covered in them, but it is never extinct. The shining Sun of righteousness by reason of the interposition of the earth between them and it, may be eclipted, but yet it never departeth out of the firmament of their heart. They may seem for the time to be dead trees without leaves or fruit, but they retain sap of grace in their heart.  
They outwardly may seem to themselves, and to others, to be but dross, yet they are before GOD vessels of silver and gold. They may esteem themselves in the time of distress, bare, yea bankrupt; and yet notwithstanding have, and retain in their hearts, the precious marga●te, and pearl of the grace of GOD, yea and Christ himself the treasure of eternal life. They like the two disciples that went to Emaus, may talk together of the scriptures, 
Luk. 24. 14l. 15, 16.  yea, and communicate, and confer with Christ himself, and yet their spiritual eyes for a time may be so holden that they cannot know him. They may conceive Christ in their hearts, and yet now, and then, not perceive the motion of this heavenly Embryo. Lastly they may be cast into a swoon, or trance, in so much that no spiritual breath can be discerned in them, & yet have life and heat at the heart.  
That the truth, & soundness of this conclusion, Viz. that God's spirit, the gift of faith, and saving grace in the true members of the Church, can never perish or be utterly lost, but in time be revived, may more manifestly and evidently appear, these Scriptures following must be he●ded and attended.  
He that drinketh of the water that I shall give him shall be ne●er more a thirst, 
joh. 4. ver. 14.  nay I shall be in him a well of water springing up to eternal life, therefore it cannot be dried up, for it springeth continually, & ceaseth not, until it hath brought him to everlasting life. 
1 john. 3. 9  Whosoever is born of God sinneth not, id est doth not commit that sin against the holy Ghost, no nor other sin with delight, and continuance; for his seed abideth in him. Simon, Simon, 
Luke. 22 31. 3 2.  Satan hath desired you to winnow you as wheat, Viz. that passeth through the riddle, the chaff remaining. But I have prayed for thee that thy faith fail not, 
Heb. 7. 2 5.  yea he liveth always to make intercession to God for the Church. But Christ his prayer is always heard.  
Their love to God, to his word, 
joh. 11. 42.  to his Children is never lost, for much water cannot quench love, neither can the floods drown it, 
Cant. 8. 7.  love doth never fall away, & no marvel seeing it is a root and foundation. 
1 Cor. 13.  The calling and gifts of God are without repentance, 
Eph●s. 2. 17.  that is the inward calling of God, 
Rom. 11. 29.  and his graces that concern salvation are constant, & never (wholly) taken away; for as God is unchangeable, so are his gifts and decrees. 
Mal. 3. 6.  God hath unto the Gentiles granted repentance unto life, 
Act. 11. 18.  if eternal life be the effect, and consequence of it, it can never be lost: I saith the Lord will forgive their iniquity, 
●er. 3. 1. 34.  & will remember their sins no more. Therefore they can never die out of God's favour, not be deprived of the grace of justification, whose sins shall never be charged upon them. They are always green olives before God, 
Psal. 1. 3.  their leaves, that is to say, their sanctification never fades, 
2. Tim. 1. 19  the continue in the Apostles doctrine, and in the fellow ship of the Church; their election is a sure foundation and certain, 
Col. 2. 5. 6.  they are rooted, and grounded in the faith: And lastly as their persons can never perish, but shall be saved, so answereably cannot their gifts and graces that are the means to bring 
Eph. 4. ver. 30.  them to eternal life. Touching their persons and so their faith, they are sealed to the day of redemption, their names are written in the book of life, the gates of hell cannot prevail against them, 
●oh. 13. 3.  Christ loveth them to the end and nothing can separate them from the love of God, 
Rom. 8. 38.  they are given of God to Christ to be saved, 
joh. 10. ve. 2●  and none can take them out of his hands, and 
1. Pet. 1. 5.  (to conclude) they are kept by the power of GOD through faith unto salvation.  
And if humane testimonies, and those of most excellent and ancient divines be to be respected, when the scriptures be so plain and plentiful, then amongst many others the judgement of that most judicious father Saint Augustine is most notable, who saith horum ●ides quae per dilectionem operatur, profecto aut omnino non deficit, aut siqui sunt quorum ●ides d●icit, reparatur antequam vita ista ●initur. de correptione et gratia cap. 7. Their faith which worketh by love either never faileth at all, or if it do fail in any, it is repaired again before the life be ended.  
Obi. Saul, Simon Magus, judas, Himeneus, and Alexander, fell away from faith, made shipwreck of it, and a good conscience, and lost the spirit and grace of GOD, therefore the elect may wholly lose their faith, and the spirit of regeneration.  
Answer. The argument or consequence followeth not; these were never elected nor ever truly just, or righteous before God. Saul was an hypocrite, persecuted David, and died fearfully: judas was the child of perdition, and in his best estate he was but a these, and an hypocrite Simon Magus his heart was not right in the sight of God howsoever he was other wise deemed, and esteemed before men. 
Act. 8. 21●.  And as for P●ymeneus, and Philetus they never had true iustiying faith which never faileth but only an historical, or temporary faith which hypocrites may have, and which in time of temptation fadeth, and falleth away.  
Ques. But how far forth may, and sometimes do the elect and regenerate loose faith, grace, and the spirit of God?  
An. First they, notwithstanding that their adoption and interest to eternal life remaineth firm, & sure; yet by their sins do & may lose the inward feeling of God's favour, 
Hosea. 5. v. 15.  & be left to themselves for a time, in their troubles & afflictions, Secondly until they repent of their sins they feel not, nor find in themselves the outward act and effects of imputed grace. Thirdly touching inward and inherent grace, albeit the seed, and habit of it cannot be lost by reason of confirming & succeeding grace, yet the outward work and apprehension of it may for a time cease and be suspended as we have examples in David, job, Anna, Ezechias, and others.  
Ques. In the most grievous, and extreme assaults and temptations of the children of God, what grace of God remaineth in them so, as that they, and others of sincere orthodox judgement may be kept from despair, and conceive good hope that they remain in God's favour?  
An. These following; the love of God, of his Son Christ, of his word, and of all his children in general. For they never hate God, hate Christ, hate his word, hate his children, but love and like them. Secondly they think, and speak oft of God, and his ways, desire to be reconciled unto him. Thirdly they pray unto God, which though they cannot do always in feeling, yet they do it in faith; and this faith without feeling is more precious, and more highly esteemed with God than faith with feeling, for it wholly and simply relieth upon God and his word. And herein as they be blessed that believe, and see not, so (undoubtedly) they are most happy that trust in, and depend upon God 〈◊〉 (for the present) have no feeling. Lastly they rejoice, & find marvelous contentment when they know or hear of the good estate and prosperity of the church in general, or any member, or part of it in particular: and when it goeth ill either with the Church or any member thereof, they upon the notice thereof mourn, grieve, lament; And this argueth that they even in the night, cloud, & tempest of their present affliction are lively, and feeling members of the Church of God, because they have a sympathy, and such a mutual compassion; and this point, that saying of Paul confirmeth, and striketh it (as we use to phrase it) dead; if one member suffer all suffer with it, if one member be had in honour all the members rejoice with it. 
1. Cor. 12. 26.   
Que. But God is an holy God, an hater, and a punisher of sin, one that requireth truth in the inward parts, & that we walk before him, and be perfect, how then will he or can he, bear with such want of feeling, so many complaints, so many defects, corruptions and wants in his children?  
An. The Godly are better within then without & 
1. Sam. 16. 7  GOD requireth the heart more than the work, man looketh on the outward appearance, 
Mat. 12, v. 20  but the Lord beholdeth the heart. A broken heart is an acceptable sacrifice unto him. If our faith be but as the grain of m●stard seed, yea as smoking flax which for the present can neither yield light nor heat, yea and weak, like a bruised reed, if it can but touch the hemne of Christ his garment, yet if it be sound, having only God, Christ and the promises of the Gospel for the object, and it do grow and increase, it is accepted with GOD for a perfect faith and is sufficient for salvation.  
Secondly God is a most indulgent, 
Heb. 12, v. 6, and 7.  and loving Father to his children looking only unto, and accepting the better part in them which is his own work, and passing by and pardoning their defects, 
Psal. 32, 1, 2.  sins and imperfections as though they were not at all; 
Rom. 8, 33, 34  and therefore they are blessed because their sins are not imputed and GOD justifieth them, who shall then condemn them?  
And as we respect an heap of corn, 
Similitude.  (albeit the greater part be chaste) for the corn and not for the chaff, and give it the denomination of corn, and as we esteem a mountain, or mine of Gold, or Silver (though unwrought, and unrefined) for the gold, or silver and not for the dross, and for the more precious part call it gold or silver: Even so our heavenly Father accepteth & regardeth his children for their better parts; of faith, and sanctification, and taketh no notice of their faults, and defects (albeit they be far more in number then their virtues.)  
Use. 1. First this doctrine of the perpetuity, and continuance of grace in God's children serveth to check and condemn that false, and comfortless doctrine of the Romish Synagogue, who holdeth and maintaineth and that by the cannons of the tridentine council, non modo infidelitate per quam et ipsa ●ides amittitur sed etiam quocun●q alio mortali peceato acceptam iustificationis 
Tr●dent Council ses. 6. ca 15  grasiam amitte et omnes qui laethalta committant peccata a Christ's gratia seper●entur. That the grace of justification received is lost not only by unbelief by which faith itself is lost, but also by any other mortal sin, and they that commit deadly sins are separated from the grace of Christ, which vile doctrine (as before hath been proved) is the breakneck of faith directly against the word of God.  
Use. 2. Secondly it serveth for the consolation and reviving of the afflicted conscience of God's children, for being in the estate of grace they can never be deprived of it, but, God that hath begun the good work will finish it, 
Hose, 6, v. 1. 2.  he that hath wounded the Church will heal it, though she fall she shall rise, and when she shall si● in darkness the Lord will be a light unto them, 
Mic● 7. v. 8.  and therefore let no man for his own, or any of God's servants temptations, falls, and frailties, despair either of his own, or any other man's restitution, and salvation; 
Rom. 11, v. 23  for God is able to restore them, yea and will restore and perfect them.  
Use. 3. Seeing that in every grievous temptation, we suffer much loss, either by abating and remitting of our faith, our zeal, our hope, our love, our strength, our joy, feeling; or else by falling into some gross and grievous actual sin, as did Noab, Lot, ' David, Sol●mon, Ez●chias, Peter etc. We must labour by all good, and holy means to repair our decay, and recover our losses. We must nourish the spirit of God, by prophesy, prayer etc. cherish our lamps with the oil of faith. If our nets be broken we must with james and john mend them, if our wedding garment be rend or torn we must repair it. And as in Paul's navigation when through the fear of death, and through an exceeding tempest, 
Acts 27  and for that the sun and stars in many days appeared not, the mariners, and soldiers for fourteen days had no appetite to their meat, or did any thing at all; yet at last, being comforted and revived by Paul, they did at his exhortation, for the safeguard of their lives take food: even so, if through the tempests of temptations, we have, longer than it was meet either abstained from, nor had any appetite to spiritual food, it is time (before we famish) to receive it and to recover our appetite.  
If with the Church of Ephesus we have lost our first love, we must repent, 
Apo. 2, 4, 5.  and consider from whence we are fallen, and do the first works; if with the Church of Sardis we have a name that we 
Apo. 3, 2.  live and yet are dead we must awaken and strengthen the things that remain that are ready to die. If with the Church of Laodicaea 
Apoc. 3, 16. 19  we by reason of ease and prosperity grow lukewarm, and are neither cold nor hot, we must be zealous and amend.  
Lastly, if our sins have wounded us, and left us half dead as the thieves and robbers did the man that fell into their hands between jericho a●d jerusalem; 
Luk 10, 11, ●. 30, ad 37.  we must in the Inn of the Church entreat, and procure the good Samaritan Christ jesus to power wine and oil into our wounds, and to take charge of us and heal us, so shall we be in staetu quo prius, yea and our latter end willbe more glorious and comfortable than our beginning.  
And thus much of this point viz. that saving grace in the elect never faileth.   

THE FOURTH SECTION.  
But mine etc. Here the Church findeth and feeleth grace in her heart, & by faith layeth hold on Christ, so that notwithstanding, that her temptation had in part prevailed, yet she before the extremity, and bitterness of it came; professeth and assureth herself and others that her faith was untainted, and her heart sound with God. Her walls and outward buildings were somewhat crazed, and battered, but the strong Castle of her faith in Christ untouched. From this her confession we learn to our comfort that the elect, and Saints of GOD (of whom alone his Catholic Church doth consist) 
The elect assured of God's favour and their election.  are (except only in the green blade, and infancy of the Church or in the night and tempest of some great temptation) persuaded and assured in their own consciences by God's spirit that they are in the state of grace, and salvation, and shall never fall away from it.  
Now that we may be assured that we have faith in our hearts, and so are in favour with GOD, we have most plain, 
Rom. 8, 15.  and pregnant places of holy scriptures to prove it. God hath sent forth the spirit of his Son into your hearts whereby we cry Abba father, we have received the spirit of Adoption, whereby we cry abba father, the same spirit beareth witness with our spirit, that we are the children of God. But this witness is not conjectural but most certain; for the spirit can never be deceived, therefore undoubtedly they knew that they were Sons. 
Ephes. 3, 12.   
Thirdly by the spirit we have boldness and entrance with confidence by faith in him, for the spirit expelleth all fear, 
2. Cor. 13. 5.  that is all doubtfulness and mistrust. Prove yourselves whether that you are in the faith, examine yourselves, know ye not your own selves how that JESUS CHRIST is in you except you be reprobates. Now CHRIST was in them by grace and justifying faith, 
Gal. 2. 20.  and not by his power and miracles only, as Bellarmine would have it, 
1 joh. 4. 17.  for by this faith men live in Christ, yea live for ever. 
1. joh. 2. ve. 20   
But you know the spirit for he dwelleth with you, and shall be in you: therefore if we know the spirit to be in us, we must needs know our faith and justification that proceedeth thence. 
Dan. 7. 24.  Ye have an ointment from him that is holy and knows all things. Here the Apostle alludeth unto the old figures of the law, and the ointments wherewith the Priests were anointed and specially the high Priest a figure of Christ, who is styled by the name of messias, or anointed. Now the anointing of Priests and Kings in the old testament was a representation of the gifts of the holy Ghost, and this is the cause why the holy Ghost is here, 
1. joh. 3. 14.  and else where named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ointment, and the sense is that the true believers having the holy Ghost, 
1. joh. 4. 14.  know all things (necessary to salvation) and by his power presever in faith, 
1. joh. 5. 18. 20.  ergo they also know that they are in God's grace and favour. And again we know that we are translated from death to life because we lou●e the brethren. Hereby we know that we dwell in him and he in us because he hath given us of his spirit. He that believeth in the son of God hath the witness of God in himself. 
job. 19 26. 27  Now this is not a doubting, or conjectural knowledge but an holy persuasion wrought in Paul's, 
Rom. 8. 38. 39  and so in all our hearts by the holy Ghost.  
I know my redeemer liveth (saith job,) and that I shall see God in my flesh, and mine ies shall be hold him, and none other for me Lastly (to be brief) I will conclude with that of Paul; I am persuaded that neither death, nor life, nor Angels, nor principaliites, nor powers, nor things present or things to come, nor beegth, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ I●sus our Lord. But least any man should object that this persuasion was proper only to Saint; Paul and that he had it by some special revelation for the answer hereof.  
A●s. 
Rom. ●. 5.  We must note that the ground of his 〈◊〉▪ viz the love of God in Christ I●sus is common to all the faithful, for it is shed in all their hearts. And Paul, in another place, maketh the assurance of salvation common to him with all the faithful, saying, there is laid up for me a Crown of righteousness, 
2. Tim. 48  and not to me only, but unto all them also which love his appearing, albeit some have it in greater measure than others.  
And that this doctrine may be the more easily conceived of us; I will explain and make it lightsome by some familiar comparisons and similitudes. Can a man carry fire in his hand, 
Similitudes & comparisons.  and not feel it, and can a man contain the holy flame of God's grace in his heart, and not discern it? Can a woman be wedded to an husband and not know it? And can we be conjoined to Christ, yea and engrafted into him, and not perceive it? Can a man buy, and possess a precious pearl, and a rich treasure, and yet be ignorant of it, and can the Church by faith buy, and apprehend Christ, and not be aware of it? Can a man doubt of the garments where with he is clothed, and can the Church clothed with the son of righteousness never see nor observe it? 
1. joh. 2. 20.  Can the elect (the friends of God) know all things needful for their salvation by revelation from him, and shall they err and be ignorant in the knowledge, and certainty of their own justification, and salvation? Can the sense be deceived about his proper object? And can all spiritual senses fail, and beguile us? Can he dwell in us, and we not see him? Can he dwell in us, and we never feel him? 
Luk. 24. v. 32.  Can he speak peace to our souls and cause our hearts to burn within us, and we not hear him? Can he feed us with the honey, wine, spices, fatlings, and delicates, and we have no taste, and relish of them? Can Christ perfume his spouse with mirrbe, and incense and with all the powder of the merchant, 
Cant. 3. 6.  and she not smell it? Can Christ lodge and lie with us, 
Apoc. 3. 20.  and we with him, & never spiritually touch him? Finally shall the Church and must she rejoice that her name is written in heaven, and yet have no certainty of it? Wherefore this doctrine of the assurance of faith, and of the grace of God is certain, infallible, and never faileth. But before we 〈◊〉 attain unto this certainty of faith, and saving grace, 
Means to come to assurance.  we must diligently and reverently hear God's word, know it, and our sins by it, be truly humbled by it, despair of our own ability; ascent, and subscribe unto the Gospel; hope and desire pardon, hunger and thirst after grace, crave pardon of our sins, and particularly apply unto ourselves the promises of mercy, and salvation made unto us in the Gospel, and continue herein, 
1. Sam. 17▪ 36.  and then in process of time after long sense, observation, and long experience of Go●'s favour an● love Psal. 23. 6. Yea after that we have been long exercised in temptations, 
2. Timi 4. 7. 8.  and been old beaten soldiers in Christ's battle we shall attain unto this fullness, and firmness of faith.  
By this doctrine is confuted and overthrown that erroneous and desperate doctrine of the Romish Synagogue, 
Use. 1.  who albeit they teach that men may by their works merit salvation, and satisfy God's justice, yet they contradict themselves (which is proper to Babel● the mother of confusion) and confidently hold and teach, that no man can be certain of his salvation in this life by an ordinary and special faith, but only by extraordinary revelation and hope, which hope ministereth (as they say) but a conjectural certainty. If this their position were true, how could ever job in his extremities have comforted himself in the undoubted hope of his resurrection to eternal glory. Would ever Moses have forsaken Pharaohs court, and the glory, pleasure, and preferments of it, 
H●b. 11. 25.  if he had not had an eye unto, yea an assurance of the recompense of the reward in the life to come? would Manahen that had been brought up with Herod the Tetrarch so debased and subjecteth himself to so much envy, 
Acts. 13. 1. 2,  and so many pcrils, and dangers by entering into the holy ministry, had not the expectation, and assurance of eternal happiness induced him hereunto? And (to absolve this point) how could, or would so many thousands of Martyrs (since the Apostles times especially) have suffered so much rebuke, so great losses, 
Heb. 10. and 11. chapters.  so many tortures for Christ, and his Gospel, yea, and most cruel deaths and persecutions, had they not been secured in their souls of the favour of God, and been verily persuaded that they stood in the estate of grace, and should in time be glorified?  
Seeing that the knowledge of our estate before God, 
Use. 2.  and the certainty of God's favour and love is so admirable and unvaluable a benefit communicated to none but God's children, and to them that seek his face in Christ, let us never rest, nor be quiet until we have sued out our quietus est, and have procured this certainty. Let not marrying of wives, 
Luk. 9 v. ●5.  buying of Farms, trying of Oxen, oves, & boves, & pecori campi, hinder, and stay us from getting this assurance.  
What shall we so toil and moil, and so sue and seek with so much pain and cost, to ascertain unto ourselves and ours, lands, livings, leases, patents, reversions, (which notwithstanding by reason of our mortality, and the might, malice, and cunning of men, we (oftentimes) can neither long, nor peaceably enjoy) and shall we not much more seek the kingdom of God, and the righteousness of Christ? shall not we labour to secure us of God's unchangeable favour; and to get the grant, yea, and beginning of eternal and unspeakable happiness, which we may assuredly obtain, and the obtaining and purchase whereof is worth ten thousand works: And therefore Curare externa neglectis internis (imoaeternis, (as one saith well) caec●tas est, that is, to have a care of these outward things, and neglect and pass inward, and eternal things is blindness, nay madness. For what will it profit a man to gain the whole world, and lose his own soul, or what ransom or recompense shall he give to r●de●me it? surely none. GOD therefore make us wise to salvation, and grant that we may always look to the main chance, and make choice of the better part, Amen.   
And thus much shall suffice to have spoken of the churches, faith, confidence, and feeling.   

NOw because this doctrine is of so great moment, and importance, and of so excellent, and necessary use; I for the edification, and comfort of all good Christians will annex and set down six special, and principal, or characteristical notes, marks and demonstrations, whereby a man may in conscience be persuaded that he standeth in the estate of grace, and is reconciled unto God, whether for the present temptation he have feeling or not. And by these notes and demonstrations it shall evidently appear who is in the state of grace and salvation; for as the life is known by the motion, the fire by the light and heat, the tree by the fruit, and the sheep by the marks and brands, so may the godly hereby judge and determine of their faith.  
The notes are these six following, which I will (God assisting) handle briefly and in order. 
Six special notes or marks of faith and grace.  The first is sound judgement in matters of faith and religion. The second sincere affection towards, and constant delight in Christ, and his Gospel. The third a constant course in all the excersises of godliness. The fourth an inward and godly sorrow for our sins, and for the offence of God.  
The fifth is thanfulnes in acknowledgement and high esteem of C H R I S T, and all his graces and benefits. Lastly to suffer no sin to reign, and have command and dominion in us, but to dislike, resist and break it off. He that hath these, and the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congnisances, marks and properties we may say justly of him, he that hath or that doth these things, shall never fall, that is, he is perpetually blessed, and can never by any violence, tyranny, or injuries of Satan, and the world, be overthrown or removed from his state, but is secure and safe against all evils.  
Touching soundness of faith and judgement, 
1 note soundness of judgement.  it is when no heresy is maintained, or error held against the principles and grounds of Orthodox religion; but in judgement and conscience is directed, and rectified in all things by the holy Scriptures, this is a light to our ways, and a Lantern to our steps, the eye of our soul a lamp, and torch to guide and lead us, in the darkness of this world, it is a gate and door to let us unto Christ his chamber of presence, and to intromit us into heaven; it is a key to unlock the treasures of the scriptures; it is the foundation of our spiritual house, and the director, & touchstone of all good works, and obedience. That, this soundness of faith and judgement is of absolute necessity, to prove unto us the truth of grace and God's favour, it shall thus by scripture most manifestly be declared.  
The Church in the Acts of the Apostles is said to continue in the Apostles doctrine, 
Ephes. 2. 20.  the Church is builded upon the foundation, the doctrine, and scriptures of the Prophets and Apostles. 
Tit. 2. 2.  Elder men must be sound in the faith, nay the church must be rooted & grounded in it. 
Col. 2. 6.  If they had been of us (saith Saint john) 
1. joh. 2, 19  they had continued with us, viz▪ in soundness of doctrine, and in frequenting the holy assemblies. No other foundation can any man lay then that which is laid which is jesus Christ. 
1. Cor. 3, 11.  That is the doctrine of the Gospel, touching Christ his person, and office, is (as it were) the foundation of Christian Religion, therefore both pastors and people must by all means endeavour to keep this doctrine pure, and uncorrupted: And all doctrines and opinions, quirks, and curriosities that are not agreeable hereunto, are but wood, hay, stubble which the fire of heavenly truth will in time to their reproach and shame reveal, and consume. The ministery of the word is given, and ordained of GOD that we might grow up to perfect on of faith, and that we should be no more children, 
Eph. 4. 13. 14.  wavering and carried about with every wind of doctrine. jesus Christ yesterday, 
Heb. 13. 8.  and to day and the same for ever. Be not carried about with divers and strange doctrine▪ for it is a good thing that the heart be established with grace and not with meats etc. Faith is the eye of the body, if the eye be single the whole ●ody shallbe light.  
The necessity, and most absolute use of this doctrine will appear by the Caveates and warnings that are given us in scripture to beware of seducers, & false teachers, and by the opposition and zeal that we are to show against all Atheism, Idolatry, Libertinism etc. Hence it is that in matters of conscience, and in troubles of mind we are put over to the law and to ●he testimonies, and they that speak not according to this word have no light in them. 
Isa. 8. 20.  They that will not believe Moses and the Prophets will not believe though one arose from the dead. 
Luk. 1●.  Hence it is that David by reason of his understanding in, 
Psal▪ 119. 104  and love to God's word, hateth all false ways. Hence it is that the Church is exhorted to beware of false Prophets, to beware of the levine that is, the infections and false doctrine of the Scribes and Pharasies', to save themselves from that forward generation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
jud. 1. 3.  to play the Champions and to contend for the common faith, 
Apoc. 18. v. 4.  to come out of ●abylon lest they be partakers of her sins, and so of her plagues; not to go after false Christ's and false Prophets, 
joh. 10. v. 5.  for they must not so much as hear a stranger, that is, one that bringeth strange, and false doctrine, much less bid him God speed, 
2. joh. 10.  that is any way show any countenance, and allowance to his corrupt doctrine. And no marvel for Heresy and false doctrine is the poison and pestilence to the soul, 
Apo. 9 v 5.  it stingeth, and vexeth the conscience like a scorpion. 
2. Tim. 2. 17.  It doth eat and consume the soul like a gangrene, it maketh men spiritually mad, 
2. Pet. 2. 2.  yea and bringeth with it (if men die in it) certain and just damnation.  
Use. 1. Wherefore we learn hence, first not to measure the truth of Religion by multitudes, universalities, antiquities (as the Papists and ignorants, of the world do;) for herein we may soon be deceived, 
●uk. 13. v. 24.  the broad way leadeth to destruction, Christ's flock is but a little one: and the number of the elect is (in comparison of them that perish) exceeding few, therefore we must try and examine all by the standard, and certain rule of God's holy word▪ and if it be consonant thereunto, we must admit it, otherwise reject it.  
Use. 2. It meeteth with and checketh the error, and sottishness of the simple ignorant multitude, of whom for the most part we may truly say they know not the law of God and accursed, 
joh. 7. v. 49.  who term and call an Atheist a Papist a Libertine, (if ●e be only outwarly and civilly righteous,) just, liberal courteous, sociable, a right honest man; as though there could possibly be any true honesty without faith and true religion, the cause and foundation of it; For Paul doth make Godliness a cause of honesty that is, 
1. Tim. 2. 2.  of Christian life, and behaviour.  
Use. 3. We must beware of and shun all doctrine that tendeth to Atheism and Libertinism, and all popish opinions, and especially such as have been by some of late years vented, furbished and refined, and therefore the more dangerous, 
Resined Errors.  and deceitful. And indeed no better than the whore of Babylon's golden cup, glorious without, but within full of abominations and deadly poison. Of this kind of opinions, and errors (to omit others) are these following. First that the now Romish church (albeit idolatrous, and apostatical) is a true visible church.  
2. Error. That the holy religion of Christ now professed, and by public authority maintained in England, and the doctrine and worship of Papists differ only in accidents and circumstances and not in substance, and that a reconciliation betwixt both parties might well be admitted. Whereas first the Romish religion is (for the most part) Idolatrous and heretical, but so is not ours at all. Secondly the Papists will in no wise yield to any reconciliation to us, though in truth, and why should we yield and be reconciled to them in error, and Idolatry?  
3. Error. That we must not inquire how Christ is present in the Eucharist (viz: whether spiritually or bodily) intending hereby to keep men in suspense, and to make away for that absurd and blasphemous doctrine of Transubstantiation. Whereas otherwise it is most plain by scripture that Christ's presence is altogether spiritual.  
4. Error. That the sabbath is but a ceremony, and that it is in the church's power and liberty to alter it, determine the time, and the continuance of it, and to remit and abate of the strictness of it as it shall think good. Whereas it is one of the ten commandments, and therefore must needs for substance be moral and perpetual, and it is in the power of no person to dispense withal, and the maintaining of this error openeth a door to all profaneness and licentiousness.  
5. Error. The false opinion of universal grace, and the denying of the doctrine of eternal reprobation in Gods secret decree. 
Math. 1●. 27.  Whereas saving grace is proper only to the elect, 
Rom. v. ●.  and that God hath eternally decreed, and doth in time actually pass by many and most, it is by scripture most apparent.  
6. Error. That the sufferings of Christ were only bodily and not in soul (properly and immediately) but by Sympathy only. Whereas his soul's heaviness, bloody sweat, prayer against it, and the consent of most worthy, and Orthodox Divines, evince the contrary.  
Lastly it is malum omen, and prognosticateth much decay of sincere zeal and pure affection, when of late times amongst too too many students in Divinity, the sound, judicious, pithy and fruitful writings, comments, disputes, and evangelical authors, such as are Calvin, Beza, Martyr, Bucer, Zanchius, Pola●us. junins, jewel, Whittakers, Fulke, and Perkins, etc. are neglected, contemned, and out of request, and the false rubbish, and muddy books and writings of Popish schoolmen, and interpreters are iniudiciously & rashly received. Hereunto may be referred, (as a great rebater to faith, and a mighty infection, and corruption to good life, and manners,) the publishing, toleration, reading, and affecting of scurrile play books, unsavoury, and amorous ballads, foolish jests, and feigned and unprofitable histories and fables. These are to to much in request; these effeminate men's manners, and make them apt to entertain any religion but the truth: and if perhaps they retain the truth, it is to be feared that it is more in show then in substance, for custom rather then▪ for conscience.  
And thus much of the foundation of faith and judgement.   

Now it followeth that we speak of sincere affection, 
2. Note, sincere affection.  and sound delight in Christ, and in his Gospel: Vbi am●r ibi oculus, where our love is, there will be our eye, and where our treasure is, there will be our heart. Our love to Christ must be hearty like Peter's, it must be great like Mary Magdalins, 
john. 21. 7.  it must be settled and unmovable that no water can quench it, 
Luk. 7. 38.  no● the stoods drown it, yea we must for no substance part with it. 
Cant. 8. 7  Christ is the tree of life, and under his shadow we must sit down and rest. 
Cant, 2. v. 3.  We must count all things, whatsoever may otherwise be avantageable unto us, but loss and dung to win him. 
Philip. 3. 8●  And as for the world, because it is the spring and fountain of all knowledge, 
Psal. 87. v. 7.  the immortal seed, and the instrument of faith and salvation; we must receive it, and love it, if we would profit by it, yea, and prefer it above spoils, treasures, gold, silver, and precious stones. If we lose it, we lose all things, yea the very broad scale and patent of eternal life, and if we have and retain it (in sound judgement, sincere delight, and hearty affection) we shall live for ever. We must also cleave unto the Lord with full purpose of heart, 
Acts 11. 23.  and entreat him to knit our▪ hearts unto him, lest our hearts distracted with divers desires, 
Psal. 86 11.  should remain in doubt, and take such courses as are not pleasing unto God; but that they being consecrated unto him may obey him, 
Rom. 8. 23.  only rest in him, and depend upon him. 
2. Cor. 5. 2.  Lastly we must wait for our full redemption, and entertain an earnest desire to enjoy eternal life.  
This doctrine meeteth with the stoics, 
Use.  and those that are Stoikally minded who deny affections, and would have men herein to be no better than stocks and stones; whereas in truth without these affections set upon their right object, and that in due proportion, there can be no true serving of God, no zeal for his glory, no fear of his name, no hatred, and detestation of ●●nne, no spiritual joy and delight, no true love of God, his saints, and word, and no true faith and hope in God, etc. These are wings whereby we fly, and are carried unto God, chariots to bring us unto Christ, and they are the very heart and life of all our spiritual actions.  
The church's security. And thus much in brief touching the sincerity of our affections.   

THe third note and mark of faith and grace, is a settled and a continued course in all the duties of godliness. 
The 3. note. Constant and universal obedience.  And herein is Christian wisdom, fortitude, and resolution seen. For the proof and demonstration of this point, the Scriptures are plain and plentiful, David saith; I have respect unto all thy commandments. I have chosen the way of truth, 
Psal. 119. v. 6.  and thy judgements have I laid before me; teach me O Lord the way of thy statutes, and I will keep it unto the end: And seven times a day do I praise thee, 
v. 30. & 33.  because of thy righteous judgements. 
Prou. 4. 18.  The way of the righteous shineth as the light that shineth more and more unto the perfect day; that is the noontide, when the day is most clear and bright. And the meaning is, that the godly do daily profit in wisdom, and the fear of the Lord, and go from strength to strength, until they ascend to that perfection which may be attained unto in this life. 
Luke. 1. v. 7. ●.  This is one main end of our redemption, viz. to serve the Lord in holiness and righteousness all the days of our life. Again we are perpetual subjects and servants unto God (albeit otherwise his freemen and children) and we expect an eternal reward, namely eternal life purchased for us, and promised us, therefore our obedience must be perpetual also. But that we may the better keep this continued and resolved course in goldlinesse; we must always remember, and do our utmost endeavour, to repair, and renew our faith and repentance: for as we sin daily, so we must repent daily, and as we slip daily and loose something (especially in the evil day and the time of any special temptation) so it is most requisite that we be carefulll to confirm and strengthen our ●aith, and to renew our repentance. For recovery of bodily health and strength decayed, we use Physic, good diet, exercise, and all other good means, and shall not we be much more studious and provident by all means, for the recovery and repair of our spiritual strength and health that is any ways impaired, and diminished. This was the practice of Dau●d who saith I have considered m● ways and turned my feet unto thy testimonies. 
Psal. 119▪ 59  Hence it is that our Saviour teacheth and commandeth us daily to confess our sins, and crave pardon of them at God's hands saying, forgive us our trespasses as we forgive them that trespass against us. Hence it is that before we receive the word we are to prepare ourselves, 
Ecles. 4▪ 17.  and to take he●de to our feet, that is, to our affections, when we enter into God's house, and be more near to ●eare them to give the sacrifice of Fools, that is we must useall diligent endeavour that we hear the voice of GOD, and frame our life thereafter, and not to offer such sacrifice as fools do, who having sinned, imagine that they can satisfy the Lord with their ceremonious Worship, when their life notwithstanding is not amended. 
Psal 2▪ 66.  David s●ith th●t he will wash his hands in innocency and (so) compass Gods alter. Likewise before the receiving of the Sacrament of the body, a●d blood of CHRIST; a man must try, 
1. Cor. 11. 28  and examine himself, and by consequence renew his faith, and repentance, and so eat of the bread and drink of that cup. And (to knit up all in a word) the Church of Corinth must expel that leaven the incestuous person: 
1. Cor. 5. 7.  the Church of Ephesus must recover her first love: the Church of Pergamus must repent of that sin for tolerating them amongst them that maintained the doctrine of the Nicolaitans. 
Apo. 2. 25  The Church of Sardis must awaken, and strengthen the thing that remain, that are read●e to die. 
Apo. 3. 2.  The lukewarm Church of Laodicae● which was neither hot nor cold (which is now the common sin of our time and the malady of most Churches) must be zealous, and amend. 
vers. 19   
Use. 1. The use of this doctrine, is to condemn them that either use no holy and Religious exercise at all, and hereby descry and bewray themselves to be mere Atheists, and Nullifidians, or else if they do perform any duty of piety, religion and love, they do it upon fits, brunts, passions; for a time, and that in some things only like jehu, and their goodness (like that of Ephraim and ludag) is as a morning cloud, and as a morning dew it goeth away, 
Hosea. 6. 4.  they are soon hot and soon cold, and they are far from any steadfast resolution, and continued practice, which only is proper to a true justifying faith: whereas hypocrites, temporizers, and worldlings may (for a time and upon sudden motions) formally perform all the forenamed duties.  
Use. 2. The second use is for consolation. Dost thou notwithstanding thou now and then deviate, and digress a little out of the way for a time with Noah, Lot David, Peter, Ezechias etc., travail daily forward to heaven? dost thou purposely, and ordinarily walk in the narrow way that leadeth to eternal life? Dost thou not long continue in thy by-paths, nor please they self in them; but upon notice of thy error, reduce thyself into the way again, and then by more speed and haste make amends for thy former straying and slothfulness? comfort thine heart, thine infirmities shall never be laid to thy charge, and thou shalt at length attain to the end of thy journey and hope, namely the port and haven of everlasting happiness, For GOD, chiefly respecteth the heart, and resolution: And that which Paul saith of alms, and contribution; 
1. Cor. 8, 12.  we may truly affirm of all other holy duties: if there be first a willing mind, they are accepted according to that a man hath, & not according to that a man hath not, and (to conclude) for this constant practice, continuance, and perseverance in holy duties and Godliness: ●osua, David, jehoshaphat, Aza, Ezcch: as, josias, etc. are commended and eternised in scripture, for that they served GOD with a perfect and upright heart, and did (in general) that which was acceptable in God's sight.  
And thus much of a continued course in Godliness.   

THe fourth sign or mark is a grief, 
2. Cor. 7. 11 4▪ note a Godly sorrow.  and Godly sorrow for the offence of God joined with an earnest desire of reconciliation and forgiveness. It is a Renting of the heart and not of the garments. Examples of this sorrow, 
joel. 2. 13  we have in Daniel confessing his, and the people's sins, we have sinned, and committed iniquity and done wickedly, 
Dan. 9 vers. 6.  O Lord righteousness belongeth unto thee, and to us open pen shame. In the prodigal child, Father I have sinned against heaven, 
Luke 18. 13.  and against thee, and I am no more worthy to be called thy child. In the jews repenting of their unthankfulness against Christ, of whom it's said that they shall lament for Christ as one mourneth for his only son, and be sorry for him as one is one is sorry for his first borne. 
Zacha. 12, 10.  They are blessed that mourn, viz: 
Math 5.  for their own sins, and others, and a broken heart is a sacrifice to God. Let every man than descend into himself, examine his conscience and bewail his sins, whereby he hath crucified the son of God. Let him then sigh and groan and be afflicted for his offences, which no Man, Angel, or creature else could satisfy for, but only Christ jesus the King's son, who both suffered manifold and exquisite pains in body, and most inward and unspeakable torments in his soul for his sin and that being his utter enemy, and therefore if he could shed buckets of tears for his sins, yea and tears of blood all the days of his life he must not think it sufficient. Now the grief and sorrow must not be only, or chiefly in respect of losses, crosses, extremities, afflictions, punishments, or because he afraid of hell torments and the terror of the last judgement; 
Psal. 130, 4.  for reprobates, as Cain, Esau, judas, Magus, may and have gone thus far: but it must be chiefly because the good majesty of GOD hath been offended, his patience and long suffering abused, and his mercy and favour contemned, and this sorrow would appear in just and Godly men, albeit there were no conscience to accuse, no judge to condemn, no temporal plagues to terrify, and no eternal torments to daunt and damp him. And if that saying be good oderunt peccare boni virtutis amore: so much more the Godly and regenerate are loath and grieved to displease God for the love and reverence they bear to God and their Saviour Christ. And as for deprecation, 
De●●re of pardon.  and desire of pardon, it is of absolute necessity, and we have abundant scriptures for the illustration and justification of it. In the jews in Hosea his time, 
Hos. 14, 4.  saying. Take away all iniquity, and receive us graciously: I say, Daniel. and the jews of his time saying. O Lord hear, O Lord, forgive, O Lord, consider and do it, 
Psal. 51.  defer not for thine own names sake O my God. In David, have mercy upon me, O GOD according to thy loving kindness; according to the multitude of thy compassions put away mine iniquities.  
And here we may observe a notable and a manifest difference between God's children, and the hypocrites and wicked. God's children desire nothing so much as to be reconciled unto him, and therefore upon the sense, and perceiving of his displeasure, they forthwith fall to prayer and humble suit, for the pardon of their sins, and never give over untell God from heaven send into their hearts some comfortable assurance thereof. But the wicked in their extremities (if they desire aught of God) either by themselves or others, it is only with Pharaoh, and Simon Magus, for the removal, or prevention of God's judgement, but as for their particular sins, the cause of all their miseries they have no true touch of, much less, then, desire pardon of them; as the examples of the two forenamed persons, as likewise of Cain, Esau, judas etc. do sufficiently testify. And the reason hereof is for that the wicked, and reprobate are never lively smitten with the sense of their particular offences, nor discern what an excellent and unutterable benefit it is for a man to be eased of them, 
Psal. 32, 1. 2  but the case is far otherwise with every Godly, and truly regenerate man.  
And thus much of Godly sorrow and desire of pardon.   

THe first sign and mark of saving grace is when no one sin, 
A fi●t note freedom from all reigning sins.  nor any sin is suffered to sway, domineer, and reign in the body, or soul. Now that is a reigning sin that is committed with a full and resolved consent of will, 
Psal 53.  and wherein a man continueth without grief for it, 
● Thes: 5, 7  without fear of God, or his judgement, without resistance against it, and without amendment of life. It is when men make a trade, and occupation of sin, and like Ahab sell themselves to commit sin, and it is like to a wild horseman, 
Math. 7, 23  and unruly Rider that spurreth his horse so eager untell they both be overthrown, and be (as he said) carried man and horse and all to the devil. Every sin of this kind is a deadly wound to the soul, an earnest penny to sathan, yea and his food and diet; an unresistible and violent tempest to the conscience, 
Rom. 6, 16.  a strange God, an Idol, and a certain harbinger, and forerunner of eternal destruction; and it is in every man by nature until he be renewed and regenerate. From this, and the like sins the regenerate are freed not by nature, but grace, not by their own deserts, but by God's mere mercy and goodness; and it is apeculier prerogative of a sanctified and justified man to have no sin reigning, and tyrannizing in him.  
The Godly have the seed of the spirit remaining in them, and therefore they can commit no such sin. They keep themselves (as instruments of grace) that the wicked one toucheth him not viz: 
1. joh. 5, 18.  to commit any reigning sin. Sin shall not (no nor can) have dominion over them, for they are not under the law but under grace. Against these there is no law (to condemn them;) for in them the spirit always fighteth against the flesh; 
Gal. 5, v. 24.  and they have crucified the flesh with the affections and lusts thereof, and therefore albeit they sin of ignorance, and infirmity only, yea & sometimes of presumption, yet they shall never be condemned for them: for it is not they that do it, but that dwelleth in them; 
Rom. 7. v. 20.  and they are not slaves, and servants unto sin as the wicked, are, who li●e and die in them, but servants of obedience unto righteousness whom the Son hath made free. 
joh. 8, 34. 36.   
Let hereunto be added, that the regenerate with David pray unto God, 
Psal. 19, 13.  that he would keep them from presumptuous sins that they reign not over them, and they desire the Lord to direct their footsteps by his word, that so no iniquity have dominion over them, and this their prayer being framed according to Gods will, 
joh. 15, v. 16.  and only for spiritual and necessary graces God always heareth.  
Use. 1. Seeing that reigning sins are so dangerous and pestilent, yea and as contrary to true regeneration, as fire to water, darkness to light, and death to life: we must beware of it, and give no consent and allowance unto it, least sin like the servants, and messenger of ●enadab King of Syria take diligent heed if they can catch any thing of us, 
1 King 20, 33.  and so work upon us to our perpetual ruin as they did upon Ahab.  
Therefore it is wisdom, and good for us not to presume to come to near the banks of sin, lest we sink, and be drowned, if we would not have the fire of sin to consume us: We must take heed of, and labour betimes to quench the very sparks of it; we must dash our sins like the Babylonish young children against the stones: 
Psal. 137. v. 9  kill the young Lions; and we must make a conscience even of small and lesser sins, if we would be free from great and reigning sins. These many times are more dangerous than greater and more gross sins; for great and gross sins men will often leave, for fear of discredit, shame, and penalty, but smaller sins are not acknowledged, and are counted no sins, and so at length prevail, and get head that they that make no conscience of them willbe drawn in time to commit more horrible sins: even as he that maketh no conscience of filching, and purloining, may easily (upon occasion, and enticement) be drawn to rob by the high wayside, and to offer violence to innocent men.  
Let us therefore give no assent to sin, least assent bring delight, delight custom, custom necessity, necessity, senselessness, & senselessness death & damnation. Shall we so carefully shun, & decline all things y● bring hurt, sickness, infection, & danger to the body? and shall not we much more heedfully beware, and take heed of the tyranny and dominion of sin that in time bringeth both body and soul to eternal destruction. Lastly let us betimes procure the Amulete or preservative of grace to keep the poison of it far from the heart (our hold, or castle) or (to speak more plainly) let us hide, 
Isal. 119. 11.  and lay up God's word in our heart, that we sin not against God.  
It serveth also to condemn, and reprove those, 
Use. 2.  that (because they are in their own opinion only righteous, and in the conceit, and estimation of men, whom they may easily by their sophistry and hypocritical holiness deceive: but not so inwardly of conscience before God,) think themselves free, though they with the Scribes and Pharasies' be fast bound with the chain of some peculiar and beloved sin. If they with judas preach, do miracles, have an office, and dissemble their impieties (albeit covetousness reign in their heart) all is well with them: they think it sufficient with Herod, to hear john Baptist for a time gladly, yea to reverence him, and to reform many smaller sins, and yet few go so far, albeit they live with him, and remain in perpetual adultery, or the like sins: 
john. 5. v. 35.  they content themselves to delight in Ioh● his doctrine, and Ministry for a time, but they soon fall away from it and him: And lastly they think themselves happy, and perfect men, if with the Scribes and Pharasies' they pray, they fast, they do alms, they pay their tithes, they wear long robes, and enlarge the fringes of their garments for vanity, vain glory, yea and merits sake: and yet inwardly they be hypocrites, rotten bones, and full of extortion, cruelty, persecution, covetousness, excess, deceit, and error. But of these we may say justly (as Christ did of his time) except your righteousness exce●d the righteousness of the Scribes and Pharasies' ye shall not enter into the kingdom of heaven: 
Math. 5. 20:  and as Christ said another time. O Serpents, 
Math. 23. 33.  O generation of vipers, how should ye escape the damnation of hell? Wherefore let us labour rather to be inwardly holy then outwardly, and to approone our ways and consciences to God rather than to men, and by no one sin to suffer satha● to have entrance and access unto our hearts, for if he once get hold, and possession, 
2. Pet. 2. v. 20.  (and specially re-entry) after he hath been by grace and the knowledge of the Lord jesus repelled: he will either very hardly, or else never be removed, but taketh, seven other spirits worse than himself, and they enter in, and dwell there, 
Math. 12. ve. 45.  and the end of that man is worse than the beginning.  
And thus much of reigning sin with the uses thereof.   

THe sixth, 
The sixth mark praise and thanks giving unto God.  and last mark amongst many other and that most eminently, is praise and thanksgiving unto God for all his benefits past, present, and to come, whether outward, and temporary, or spiritual, and eternal. Of this sort, in things outward, is our creation, preservation, health, life, liberty, prosperity, private and public deliverances, yea and all the means of our temporal life, and happiness; and specially in heavenly things our predestination to eternal glory, our adoption to be God's sons, our redemption by Christ's sufferings and obedience, our justification by faith in Christ his death and merits, our illumination, and sanctification by his word and spirit: the blessed ministry of the word, the use and comfort of the Sacraments, the revealing, and weaking of Antichrist and his promised destruction, the fitting of us for a better kingdom; and preparing the kingdom of glory for us, his long patience, and forbearance of us, and all fatherly, gentle, and merciful corrections, and warnings. For all these in general, 
Col. 3. 17.  yea and for every one of them in particular we are bound, and must endeavour (both generally and distinctly) 
job. 1, 21.  to return unto the Lord praise and thanksgiving, and to serve him in holiness, 
Luke 1, 75.  and righteousness all the days of our life. Here upon Paul upon the distinct consideration of them brasteth forth into thanksgiving, and saith: 
Ephe. 1. 4:  Blessed be God the father of our Lord jesus Christ which ●ath blessed us with all spiritual blessing in heavenly things in Christ. And afterwards he descendeth into particulars. David also wondering at the greatness of God's goodness bra●teth out into an exclamation, 
Ps●l. 116, 17.  and acknowledgeth God's benefits to be greater than he is able to requite. What shall I (saith he) render unto the Lord for all his benefits? and in another place he saith, my soul praise thou the Lord, 
Psal. 103, 1, 2  and all that is within me praise his holy name; my soul praise thou the Lord and forget not all his benefits. Hereby he stirreth up himself to thanksgiving, and laboureth to shake of all drowsiness: For forgetfulness, and unthankfulness, as it is the common disease of the world, so it argueth a vain, and a wicked mind. For special, and particular deliverances from captivity, from hunger, from imprisonment, from sickness, 
Psal. 107.  from fear of drowning, and shipwreck etc. require particular thanks, and there is good reason it should be so, for every particular benefit requireth a new song, and a peculiar form of thanksgiving, and this is plain by sundry psalms of David indited, and framed upon sundry benefits received, and deliverances obtained. This thankfulness is the peculiar duty of the Just, and it is a Sacrifice whereby we glorify GOD, and glorifying him, he will glorify us. It is also a special note of the true, ye the triumphant Church as may appear by the practice, and examples of the Angels, Elders, and beasts in the apocalypse, 
Apo. 7, 12  Amen. Glory, honour, wisdom thanks and power, and might be unto our God for evermore. It is peculiar to them to sing the new song of their redemption which none can learn but the redeemed alone: 
Apoc. 14, 4.  We must also with the Church in the Apocalypse render and ascribe unto the Lord, 
Apo. 19, 1.  praise, glory, wisdom, honour, thanks, power, might, salvation for his righteous judgement (already in part) upon the Antichrist of Rome, for that he hath condemned the great whore which corrupted the earth with her fornication, and hath avenged the blood of hi● servants shed by her hands.  
Lastly the Church is exhorted, to rejoice, be glad and give glory to him for the full redemption of his Church at hand, and because the marriage of the lamb is come, and the bride hath made her ready. But that we may the more sound, and sincerely practise and perform this duty: we must do three things.  
First we must magnify, and high esteem of all God's blessings (specially of those that concern and accompany salvation) we must acknowledge them wonderful, 
High estimation of God's blessings.  speak of them honourably: think, and meditate of them often, yea and to value and price them above riches, 
Psalm. 119.  spoils, corn, wine, gold, silver, jewels, precious stones, yea, and account all things else (in comparison of them, and so far forth as they are any let or hindrance to our salvation) as loss and dung. 
Philipians 3.   
Secondly we must debase ourselves before God, 
Debasing of ourselves before God.  and acknowledge our unworthiness to receive so great blessings, 
Genes. 32, 10.  and graces at his hands. Thus jacob acknowledged himself not to be worthy of the least of all God's mercies, and of his promises performed unto him. Thus David (upon the consideration of God's unspeakable mercies towards mankind, and also of man's vileness and vanity,) brasteth forth into an exclamation, saying. What is man that thou art so mindful of him, 
Psal 144. 3. 4.  or the Son of man that thou thinkest upon him? Man is like to vanity, his days are like a shadow that vanisheth.  
Thirdly in Paul and that most singularly) who confesseth ingenuously that the grace of the Lord was exceeding abundant towards him; 
1 Tim. 1, v. 15  being (before his conversion) a blasphemer, a persecutor, and an oppressor; and that JESUS CHRIST, came into the world to save sinners of whom saith he I am chief. lastly in the lost child saying, 
Luke 15. 19  Father I am no more worthy to be called thy son, make me as one of thy hired servants.  
Thirdly if we would show ourselves truly thankful, we must live in obedience of God's commandments, 
To live in obedience to God, and his commandments.  sin no more lest a worse thing befall us, order our conversation aright, keep ourselves pure from idolatry; and consecreate and devote ourselves, souls and bodies to God his service. For this is a most lively, effectual▪ yea, 
Psal. 50. v. ●3.  and real sacrifice, yea the best sacrifice that we can offer unto God. Rom. 12. ver. 1. Reason's further to enforce this duty, and to persuade us hereunto, are firs● so many commandments and exhortations in holy scriptures, and (by name) in the psalms of David.  
Secondly the often and excellent examples of so many rare and renowned men in holy scripture, of patriarchs, Kings▪ Prophets, and right Isralites in the old Testament: and of Christ his Apostles, disciples, and all ranks of sound confessors, and Christians in the new Testament. These are so many notable lights, lamps, examples, and directors unto us; whose footsteps if w●e insist not in, we declare ourselves to be bastard slips and not true branches, and to be (notwithstanding all labour, care, and husbanding) that cursed ground that bringeth forth nothing, 
Heb. 6. 8.  but briers, and thorns, whose end is to be burned.  
Thirdly of all other sacrifices, this is most sweet and savoury in God's nostrils, 
Gen. 8. v. 21.  being not a constrained, and enforced worship (as prayer is sometimes,) ●ut a free-will offering, 
Psa. 50. 14, 15  it is the ca●ues and fru●te of the lips which confess his name, and it is a special glorification of God.  
Fourthly hereby we imitate and follow the practice of the Church triumphant in heaven, whose continual usage and exercise it is, in quires, and companies by Hymns, Psalms, and thanksgiving, to sound and set forth the glory, and mercies of God.  
Fiftly because unthankfulness for, and forgetfulness of God's blessings, and benefits, is a thing most distasteful, and hateful to the divine majesty▪ and a brand of profane and dissembling hearted men. Therefore it is said of the Isralites that though they in their affliction remembered that God was the strength and the most high God their redeemer, 
Psal. 78. 35.  yet they did but flatter him with their mouth, and dissembled with him with their tongue, for their heart was not upright with him, neither were they faithful in his co●enant: over & beside the jews were no sooner gloriously delivered out of Egypt, and had passed through (the red sea making way for them;) 
Psal. 106. 2.  but they forgot God their Saviour, who had done so great things for them. Lastly nine of the ten leprous persons whom Christ cleansed and cured, are noted for unthankfulness; 
Luke 17. 8. etc.  for it is said that only one of them returned to give God thanks, and that was a Samaritan, and one that was most odious to the jews and of all other the most unlikely, but he served not Christ in vain, for he alone was inwardly cured, and had his sins forgiven him. Finally (to end this reason) the very Heathen ●nd Pagans, who knew not God in Christ, and were altogether ignorant of, and never had any holy Scripture to direct them; did and could by the very dark light of nature see, and acknowledge thus much: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith ●indarus that sententious and wise Poet. That is, an old good turn is soon forgotten, and men are unmindful of it, and that it i● lost which a man doth to an unthankful person; yea and that which is most remarkable. Cum ingratum dixeris omnia dixeris. That is when a man hath named an unthankful man; he hath (therein) named all faults, or disgraceful imputations, and it maketh a man unworthy of all favour: and to this purpose, Gregory in his Morals saith well, non est dignus dandis, & that is, he is not worthy to receive benefits to be given, who is not thankful for good things already received. 
Math. 1●. 23.  Thus the unthankful servant in the Gospel whom his Lord and master after (upon his submission, and supplication) had forgiven ten thousand talents, was for his unthankfulness to his Lord, and his cruel and extreme handling of his fellow servant, that only ought him but one hundred pence, delivered unto the jailer until he should pay all he debt,  
Lastly because in the duty of praise, and thanksgiving, we are most defective, negligent, and remiss; we need use all good means to stir up and revive us, and to testify our zeal, and thankfulness unto God. For as without means we cannot attain unto the end: so without special, and spiritual helps we can never be truly, and constantly thankful. Of this sort, are the often meditating of our solemn promise and vow made in Baptism, to renounce all false Gods, false worship, and sin, and to believe in God, and to serve him in holiness, and righteousness all the days of our lives. Of this sort are moral and gospellike vows, 
Psalm 119.  and covenants of repentance, 
Psal. 66. v. 13. and 14.  prayer, and thanksgiving, obedience, yea public and private oaths to cleave unto God, and serve him only.  
Hereunto may be added religious fasts, both public and private, so often practised of the saints of God both in the old and new Testament, yea and of the reformed church since, and that with most happy success.  
Lastly, 
The Lord's supper a Sacrament of thanks giving.  seeing that the Lord knowing our aptness and proneness unto this vice, hath ordained a sacrament of thanksgiving which the ancient fathers call the Eucharist to nourish and preserve true thankfulness in the church towards Christ, and for all his merits, graces, and blessings, we must often, and religiously, as, use all other helps, so specially this. And finally as all rivers run into the sea from whence they came; so let all the benefits and blessings of God bestowed on us, 
Similitude.  flow back and redound unto God the author and fountain of them: which God almighty grant for Christ jesus his beloved sons sake, to whom with the Father and the holy Ghost be given and rendered in the Church, all honour praise and glory forever and ever. Amen.    

THE GENERAL signs and forerunners of Christ's coming to judgement, sound and sincerely collected out of holy Scripture, and serving as well to awaken the drowsy and slumbering Protestant▪ as to comfort and revive the Godly and afflicted Christian.  
Take heed watch and pray: for ye know not when the time is. Mark. 13. vers. 33.  
When these things begin to come to pass, then look up, and lift up your heads: for your redemption draweth near. Luk. 21. vers. 28.   

To the Right worshipful learned, and Godly wise Gentleman Mr William Combs of Warwick Esquire, high Sheriff of the shire and one of his majesties high Commissioners in causes Ecclesiastical, all increase of grace, comfort and happiness.  
EVEN as (right worshipful) it was the commendable and diligent practice of the Prophets and holy men of God (for the increase of their comfort and confirmation of their faith) to calculate, 
1 Pet. 1. v. 10 and 11.  by the direction of the word of God, and to search and inquire out the very time of Christ his incarnation, his death, his glorification. So in semblable sort, it as much concerneth us, upon the ends of the world are come, and who have both promises and signs of Christ his second appearance at hand for our perfect redemption and full salvation, to take due notice of them, to search into them and observe the accomplishment of them in their proper times. Our rule of direction, must not be humane collections, feigned prophecies and revelations, Astrological conjectures, Arithmetical computations, for these are vain, uncertain, deceitful, as the event in all ages doth demonstrate: but it must be only the written word of God, which albeit it hath not revealed the day, nor the year, nor the definite time of Christ his second coming, yet it hath left unto us many general yet undoubted signs and forerunners of it, which are some of them, wholly expired, some of them in present motion and progress and others yet wholly to come. These signs and predictions if we search them out, weigh and make use of them, (as they are described in holy scriptures) we shall not only be contained and preserved from Atheism and unbelief, the common sin of the world, and be kept from all ras●, foolish and ungrounded curiosities, but also be effectually and continually stirred up to prepare ourselves in Faith, Hope and Repentance against Christ his coming, and we shall in all trials and temptations whatsoever might comfort our hearts in that our Redemption is so nigh at hand.  
This doctrine, being of so notable use and profit, (especially for the Godly and sober minded,) I thought good to publish it and upon good considerations to recommend it to your worship's patronage. First you for learning, judgement and experienc● are very sufficient to judge of it. Secondly your virtuous affection and most religious disposition will (no doubt) find comfort and contentment in it. Thirdly, your favonr, grace and authority being tempered with so much humanity and humility, 〈◊〉 not (I hope) be wanting. Lastly (not to be tedious) I can by no other means so well testify my thankful duty for your late and extraordinary kindness both in word and deed, testified towards m●e.  
Wherefore, most humbl● entreating your acceptance, and requesting you to make use of my short observations, I here, most humbly take my leave. The Lord, bless, preserve and prosper your worship, as likewise the Noble, and virtuous Lady, the Lady Puckering your wise: and infulness● of days and Faith, glorify you both in the Heavens.  
Coventry: july 1608. Your worships in all duty to be commanded. THOMAS D●AXE▪   

The signs and fore runners of Christ's coming to judgement.  

THe Lord jesus in his mercy, because he would not have ●is children ensnared and overtaken unawares at the suddenness of his second coming, and because he would warn, convince and leave the very wicked his enemies without excuse and defence of themselves: hath revealed and set forth in Scripture certain general and undoubted signs of the approaching of the last judgement, whereof some are already perfectly fulfilled, some in part accomplished, & others yet remain to come to pass in their time. Of all these and the general uses that ●re to be made of them, I will speak briefly, and in order▪  
The first general sign (long sithence past) is the destruction and desolation of jerusalem, together with the jews state and policy, and that irrecoverably unto the end and consummation of the world, Math. 24. 12. Mark. 13. ver. 12. Daniel. 9 26.  
And this is a type and pattern of the world's destruction  
The second sign is the divulging and preaching of the Gospel throughout the whole▪ known and inhabited world. Therefore for this purpose the Apostles as they had an extraordinary calling and extraordinary gifts, so they had a general commission and commandment to go into all the world and to teach and Baptize all nations, 
Math. 28. 19  and to preach th● Gospel to every creature, 
Act. 1. 8.  Mark. 16. 15. and to be his witnesses unto the ends of the world.  
The reason there of is, first because God would hereby in lighten, convert & draw unto himself all that are to be saved. Secondly, that it might be a witness to all nations, & that all men might be convinced sufficiently through all parts of the world that they could pretend and allege no excuse of their ignorance to hide their impiety. Matthew 24. 14. Secondly the Apostles preached the Gospel accordingly to all the world that was then habitable or known, or (at least) in the most famous, populous and known countries, kingdoms and cities of it, so that from hence either by the Apostles Disciples, or the Evangelists, or by others, it might be brought from thence unto the most obscure, unknown and barbarous nations (such as are America and the North parts of the world) Col. 1. v 6. & 23. Rom. 10. 18. Lastly the ancient and holy Fathers of the primitive Church, 
Mr. Doctor Willet, synop. ●ol. pag. 1063. 1064. 1065.  as origen, Jerome, Ambrose, etc. make express mention in their writings of the universal calling & enlightening of all nations, and therefore no such solemn & universal legacy is now the second time to be expected, seeing that the Apostolical calling and gifts are ceased, and seeing that the Gospel is passed from ●udaa, and from the East, to the South to the greeks: from the South it hath made his progress to the West, that is to the Latins, and from the West to the North, that is▪ to the Germans and other confining countries, yet we deny not, but it may, though not universally yet be revealed in other countries where it either originally hath not been preached, because perhaps in the Apostles times those countries were not inhabited, or (at least) very slenderly and sparingly, or where the mystery of iniquity and Antichristianisme had obscured and prevailed over all, Apoc. 14. v. 6. Apoc. 18. v. 1.  
The third sign is the coming and revealing of Ant●christ, for the day of the Lord (saith the Apostle) shall not come except first that man of sin be disclosed, 
2. Thes. 2. 3.  whom Saint john calleth Antichrist: 
1. john. ●. 18.  concerning which Antichrist and his members and Locusts, Saint Paul saith, that they are men of corrupt minds, 
2, Tim. 3. v. 8. & 9  reprobate concerning the faith, and that they shall prevail no longer: for their madness shall be evident to all men.  
But Antichrist is come long ago, when the third Angel in the Apocalypse blue the Trumpet, than this great star (the Pope and his successors as the heads of the Apostasy) fell from heaven burning like a torch; 
Apoc. 8. v. 10. &▪ 11.  and it fell into the third part of the rivers, and fell into the fountains of waters and made them bitter, he hath been revealed sithence by the preaching of the two (few yet sufficient) witnesses in the Apocalypse, 
Apoc. 1●. v. ●▪ 5. 6.  and by the first, second and third Angel in the 14. of the same Apocalypse 1. by all the excellent teachers, Preachers, and writers since Martin Luther his time, namely from the year of Christ about 1520. until this present time. To conclude, the description of Antichrist, and whatsoever the Prophets and Apostles have foretold of Antichrist they in all things agree to every Pope of Rome, and him only, since the death of Gregory the great, and since the death of the Emperor Maurice, as hath been demonstrated by many heretofore both English and foreign writers: and touching this argument yea & the whole mystery of the Romish Antichrist a learned countryman of our own hath purposely, learnedly, and succinctly written in his Theological disputations, de Antichristo & eius eccle●ia.  
The fourth and last sign, 
Rom. 8.  yet in motion, and not perfectly fulfilled, but to continue unto the world's end, is the vanity, corruption and abuse of the creatures, which hath continued from Adam's fall, and doth and shall increase by degrees unto the consummation of all things. The Elements (as we may observe) of fire, air, water and earth, are corrupted, distempered, and oftentimes very hurtful and contagious to mankind and other creatures. In plants, trees, herbs, there is not the same vigour, efficacy and virtue that was wont to be, the earth is become more barren and unfruitful; the sea more distempered and tempestuous▪ often breaking his bounds, and encroaching upon the firm continent, the Sun and Moon, the world's two eyes, more oftentimes and fearfully eclipted then in former times, yea the sun, as also the stars (as the most excellent Astronomers have noted) move much more unequally, and are removed greatly from their former standings. And as for men, we full well know, and are taught, by reading scripture, & experience that they are not so long lived, nor of that goodly tall and strong constitution of body, as in former ages.  
But some may object and say, this shortness of man's life and decay of his strength is notably supplied by agility of mind and pregnancy of wit, capacity, invention: I answer; This is most true and God's name is to be glorified for it, but yet men never more abused and perverted their wits & capacities then in these days; for commonly the more witty men are, the more wicked, the more politic, the more pestilent; and the more understanding that they have, the more Heretical, Papistical and Atheistical they prove. To leave man and to come to buildings, houses, apparel, what vanity, what surperfluiti● and excel, what folly and pride doth not herein appear? For buildings, that in time passed served only for defence and necessity, and therefore were made very strong and durable; are now for the most part in many places, builded (albeit with excessive cost as the poor tenants can testify) yet slightly, and more for show then for substance and for pomp then profit. And garments and apparel which naturally serveth to hide man's nakedness, and to defend him from cold, and (to make the best of it) to serve for comeliness and distinction of degrees; is used now ordinarily, as an ensign of pride, serveth for bravery and ostentation, more than for profit, durableness or common wealths advantage. And thus we see, that as the world doth decay and decline in the parts, so it doth and shall in the whole.  
The fourth sign is the shaking, weakening wounding & consuming of Antichrist and his kingdom in many kingdoms countries & cities by the breath of God's mouth. 1. by the powerful and continual preaching of the Gospel, 
2. Thes. 2. v. 8  as also by the material sword of Christian Kings, Princes and Magistrates in their several dominions, though not all at one time yet successively Apoc. 16. 6, Apoc. 17. 16. Apoc. 18. 6 and so it shall be more and more ruinated & decayed untell the burning and desolation of Romish Babylon.  
The fifth sign is grievous calamities & persecutions of God's Prophets, 
The fi●t sign.  Saints and Servants under Antichrist, especially these 100 years last passed of which (perhaps) Daniel chap. 2. 15. chap. 8. ve. 34. Apoc. 11. 35. Apoc. 13. ve. 15. 16. 17. Lastly in Rome hath been found the blood of the Prophets, and of the Saints and of all that were slain upon the earth, 
Apoc. 18, 24  of these it is verified that the Psalmist saith for thy sake are we slain continually, 
●s●l 44. ve 22  and are counted as sheep for the ●laughter, & that which our Saviour foreshoweth, saying, they shall excommunicate you: yea the time shall ●ome, 
joh. 16, 1. 2  that whosoever killeth you will think that ●e doth God good service: the reason hereof in respect of Antichrist and his adherents is because they cannot endure the ransacking and refuting of there idolatry, false doctrine, the Pope's supremacy and their idle superstitions and Antichristian rites, ceremonies and traditions. But we hope that these troubles are for the most part past, and that towards the end of the world shallbe well abated, so that the church as of late years shall have a further breathing time, and thus much Mark● seemeth to signify, Mark. 13. 7.  
And thus much of the signs perfectly, and many of them long sithence accomplished.   

THe second sort of signs and forerunners are those that are in continual act, namely partly fulfilled and partly to be further performed in their times. Of this sort are first an Apostasy and departure of many pastors & people from faith & sound doctrine to Antichristianisme turcism yea and plain Atheism. 2. Thes. 2. 3. 1. Tim. 1. 4. 2. Pet. 2. ve. 1. 2. 3. Apoc. 13. ve. 16. et 17. But under the tyranny of the Romish Antichrist & Mahomet this general Apostasy and falling away from truth and wholesome doctrine hath long a go been verified, yet not so but that daily we see it by lamentable experience continued and so it shall more and more be increased unto the end of the world: for many that have renounced Antichrist, fall to flat Atheism and Libertinism, and some again revert and revolt to their former superstition out of which they were for the time and in sort recovered, of these speaketh the scripture in many places Hebre●es 6. vers. 4. 5. 6. 2. Tim. 4. ver. 3. 4. 2. Peter 2. vers. 20. 21. and it shall so abound and overflow at Christ his second coming. That he shall hardly find faith on the earth, 
Luke 18, ●.  and no marvel for as there have done, yet do, and always shall arise false Prophets, Seducers, Deceivers (successively) in many countries▪ kingdoms and places, 
2. Pet. 2. 2  so many shall follow their damnable ways and be blinded by them.  
The second sign partly past and partly present and to come, is a general impiety, corruption of manners and impudence in all manner of sin, still (like Noah, his general deluge) prevailing in most places▪ the particular effects where we as in a catalogue may read and observe in Paul his first Epistle to Timo●●y, chapter the third v. 1. 2. 3. 4. 5. And hereof in our own kingdom we have had fearful experience, especially in these six and seven last years, as though God had granted a general indulgence to all manner of licentiousness, and as though hell were broke loose, and this profaneness and corruption of manners in all places of the world, yet continueth and shallbe much more universal and contagious near the time of Christ his second coming Luk. 17. 26. Math. 24. 38. and hereof there is and shallbe more fear then of corruption in doctrine; 
1. Tim. 3, 5  for many shall retain a form and outward profession of Godliness but deny the power and efficacy of it.  
The third sign, is signs in the Sun and in the Moon, & in the Stars, 
Luke. 21, 25  and upon the earth trouble upon nations, with perplexity. 
Acts 2, 20  The sun shall be turned into darkness and the Moon into blood before the great & notable day of the Lord come. This sign by frequéncie and multitude of Eclipses hath of later years and daily is fulfilled; likewise by terrible winds, tempests, meteors and strange alterations in the air it is performed, and this our late experience can justify: but it shallbe perfectly accomplished in the instant of Christ his second coming and glorious appearing; for than he by the brightness of his glorious Majesty shall darken and suppress the light of Sun Moon and Stars; and a little before this time the whole frame of the world shallbe shaken and moved and the very brute and senseless creatures shall before hand perceive and feel the power of Christ his coming 
Luke 2●, v. 26  when all the reprobate shall remain blockish and without feeling.  
And thus much of mixed or continued signs.   

Signs and forerunners that are yet to come to pass are specially these five following.  
First the burning and utter desolation of Rome the mother of fornication and idolatry and the proper seat of Antichrist, this that it shall be so, is most manifest and apparent by Scripture, reasons and authorities: First the Scripture testifieth that, 
Apoc. 16. 16.  the great (ittie shall be divided into three parts, and great Babylon shall come in remembrance before God: and th●t the ten horned or Kings shall hate the whore, 
Cap. 17. 16.  shall make her desolate and naked, and shall eat her flesh, and burn her w●th fire, 
Verse 8.  and most plainly in the 18. Chapter, her plagues shall come in one day, death, and sorrow, and hunger, and she shall be utterly burnt with fire, for strong is the Lord that judgeth her. hereupon the (jodolatrous) Kings of the earth, the Merchants, and every ship governor, 
Chap. 18▪ V. 9 11. 17. 18.  and all they that occupy ships, and shipmen, and as many as work in the Sea, shall bewail her, lament her, weep ●nd cry at the sight and notice of her burning, but this is not yet come to pass, likewise all the Church of God shall rejoice and praise God for his just judgements executed upon the Whore; Apocalypse. 11. Verse 20. and Chapter 19 Verse 1. and 2.  
Further reasons are these, God hath begun in part to punish and destroy Rome and Antichrist, and therefore seeing that it is builded and standeth upon a sandy foundation, having begun to fall, it must needs shortly fall when the rain of God's severe judgement cometh, and the floods flow, and the winds blow and beat upon it, and great must be the fall of it.  
Secondly, The-Easterne Babylon, a type of this Western Babylon (abeit she had nothing so much conviction, nor never committed so heinous and manifold abominations as Rome hath done) was utterly and many ages sithence destroyed, much more shall Rome itself, the mouth of Hell and Satan's his chamber and Metropolis. Thirdly all the Protestant and sound interpreters of the apocalypse by one joint consent hold that Rome shallbe ransacked and ruinated and wholly consumed and never more inhabited unless it be wi●h devils.  
Lastly (to omit the prophecy of Sibylla who saith that Rome in the tenth generation of men shall perish with fire hard at the end of the world) the Papists themselves acknowledge thus much and tender reasons of it. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Our Rhemists in their Annotations in Apoc. 17. say that Rome before the end of the world shallbe come the seat of antichrist, Ribera upon the 14. chap. saith, it shallbe the shop of all Idolatry. Vega the jesuit in his commentary upon the 18. chapter, saith that it shallbe the habitation of devils and revolt from the faith of Christ: and hereupon Vega and Ribera (both jesuits) confess that Rome in the end of the world shallbe Babylon and burned, as they collect out of the 18. chapter: and the Kings and Merchants shall lament for her torments, which saith Vega we must needs refer to the last times before the end of the world; wherefore howsoever many, because of present improbabilities cast needless doubts yet shall the threatenings and judgements of God not fall to the ground but be executed in their times. 
Math. 24. 35   
The second sign yet to be fulfilled is the general calling and conversion of the nation of the jews (in the places and countries where they shallbe and are residing,) when the fullness of us Gentiles is come into the church, and this shallbe the reviving and rejoicing of the world both in respect of jews and Gentiles, and this is most plain as by Lu. 21. ver. 24. 2. Cor. 3. 16. & perhaps Zophonia 3. ver. 8. so especially Rom. 11. ver. 12. 15. 2. 6. This general conversion of them we daily expect to come to pass albeit we are ignorant of the manner and circumstances of it, but hereof I have treated at large in my exposition of the 11. chapter to the romans.  
The third sign next succeeding and following in order is the arising of false Christ's, 
Math. 24. ver. 24.  and false Prophets, that shall show great signs and wonders: in so much that (if it were possible) they should deceive the very elect. Hereupon God's people are admonished and instructed, that when they shall say, 
Ver. 26.  behold he is, in the secret places that they must not believe it. But it will be objected that there were such that took upon them the name of the Messias and the King of Israel before the destruction of jerusalem, and seduced and drew many after them (as we have examples in Theudas Acts 5. and in the Aegiption Acts 21.) I answer here in this place Christ speaketh of false Christ's that shall long after that time arise, and that shall seduce as well the Gentiles as the jews.  
Secondly those Christ's did show no signs and wonders as these shall do, who shall labour by false miracles and satanical illusions and conclusions to gain and procure credit and authority to their false doctrine, and also in respect of efficacy of error in the last generation or age of the world, it may very well stand that the Son of man shall scarcely find faith upon the earth when he cometh to judgement. 
Luk. 18. 8.   
The fourth sign, that is the last general sign is a certain brutish security and an unspeakable deadness of heart and spirit, so that man shallbe without all fear of God, senseless of all evil, caring for no instructions and admonitions; but living in pleasure and impenitency and not heeding nor taking notice of the signs of Christ his coming. Math. 24. 35. Luke 17. 26. 1. Thess. 5. 3. so that the last day shall come as a snare on all such; 
L●k 21. 35  sudden destruction shall come upon them and they shall in no wise escape, 
1. Thes. ●, ●. et. 4.  they shall not be able to endure the day of his wrath; much less be able to stand and justify their cause in judgement.  
This brutish security hath been in former ages, and much increaseth in these our days, but than it shallbe much more vniue●fall and incurable.  
The last sign is the darkening of the lights of heaven, and the roaring of the seas Math. 24. v●. 24. Luk. 21. v. 25, this is the nearest sign and therefore, we are the more carefully to observe it when it cometh.  
Quest. Why will not God reveal unto any the time and day of the last judgement?  
An. Partly to bridle man's rash curiosity that doth search and mine into secrets that are both unpossible and unlawful to be known. Secondly that we should watch and wait for his coming and make us ready every hour. Mark. 13. ver. 33.  
Quest. Why doth God defer and put of the last judgement so long?  
An. First that the number of his elect might be all borne, called and fulfilled, and so gathered into the Church triumphant in heaven. Secondly to contain and keep his people from astonishment of fear and from abuse of his long patience, and also to try & exercise their faith, hope, charity and patience. Lastly to leave the wicked and those that contemn his grace offered unto them, 
Rome 2 v 4. et 5. 2. 〈◊〉. 3. ●.  and abuse his long suffering, without all excuse and defence of themselves in the last day.  
Use. 1. The general uses of all these signs past, present and are to come, are principally four. First here are reproved and condemned all such who being led by their own lusts and carnal reason and not by holy scripture believe not the last judgement but contemn and deride it. 2. Pet. 3. ver. 3.  
Whereas first this doctrine is plainly and abundantly set forth in the scriptures. Psal. 50. 1. Act. 10. 42. Math. 25. 31. Luk. 18. 17. Rom. 2. 16. Hebrew. 9 27. job. 19 25. Act. 3. 19 Act. 17. 31. 2. Cor. 5. 10. 1. Pet. 4. jude. ver. 14. et 15. 2. Tim. 4. 8. Apoc. 1. Apoc. 20. ver. 12. 13. 14. 15.  
Secondly except there should be a general judgement there need no resurrection. Lastly God could not show himself either perfectly just in punishing and condemning the reprobates, nor perfectly merciful in absolving saving, and rewarding his servants.  
Use. 2. Secondly, seeing that we know not the day nor the year of judgement but only the general signs of it, it serveth to refute and refel the pride and rash curiosity of those, that either by feigned revelation, humane Prophecies▪ Arithmetical supputation, position of stars and human conjectures and authorities, will calculate and cast yea and define the very time and year of Christ coming (as some did in the ancient father's times, and many defined that the world shall end in 88) but time and experience hath showed the folly and vanity of there conjectures.  
Secondly it is a thing both utterly unlawful and simply unpossible for any man to know or define the certain and set time of Christ his appearance, 
Acts ●. ●.  for it is not revealed to the very elect Angels, and Christ when he was upon the earth knew not the day. Math. 24. ver. 36. Math. 13. 32. much less can we know it. 
Math 24, 42, et ●4   
Use. 3. The third use is for instruction and admonition that the Godly themselves because many times they are in a kind of slumber, and do not alike cheerfully look for CHRIST his coming, might watch, pray, 
Luk. 12. 43  repent, make themselves ready and wait for the day and appearance of Christ, that when Christ cometh to them either by death or at the last judgement, they may be found waking and walking in their Christian calling, and so ready with good conscience to render unto the Lord an account of their Stewardship.  
Use. 4. The fourth use is for the consolation of the sound and sincere hearted Christian whosoever, 
Acts 3, ver. 19  for he knoweth that the nearer the signs are to their accomplishment; the sooner shall he be eased of the burden of his sins, delivered from all miseries and be possessed with all joy and happiness. 
Luk. 21, 28  Hereupon the Godly are upon notice taken of the accomplishment of these signs, exhorted to lift up their heads, because their full redemption draweth nigh and they in the certain hope and expectatation of this blessed day, are notably sheilded and defended against all temptations and afflictions. job. 25. 19 2. Cor. 4. 
Apoc. 1. 7.   
Use. 5. The last use is for the terror and convincement of all impenitent, unbelieving, profane rebellious persons; who in this life would not submit and subject themselves to ●ee taught, ruled and ordered by Christ, his Gospel, his discipline, they by reason of their unbelief and contempt shall find and feel Christ to be as a just, so an angry and severe judge to condemn them to eternal and unspeakable torments. Apoc. 6. vers. 15. 16. Luk. 21. 26. Ma●h. 25. 41. Apoc. 6.  
The Lord God for Christ his sake grant, that we may take due notice of these signs, and be hereby effectually stirred up to prepare ourselves against Christ his coming that our souls may be saved. Amen.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.