THE Path of Life, And the way that leadeth down to the Chambers of Death.  
OR, The steps to Hell, And the steps to Heaven.  
In which all men may see their ways, how far they have gone downwards to destruction, that they may make haste to recover themselves, least by taking the next step downwards to their everlasting misery, they be not necessitated to take the 7, 8, 9 and then there be no remedy.  
So seeing themselves having ascended towards Heaven, they may not be slothful but followers of them who through faith and patience inherit the Promises.  
Set forth in Copper Prints, that by the outward and visible we may the easier see that which is inward and invisible.  
LONDON: Printed by M. S. for Thomas Jenner, at the South-entrance of the royal EXCHANGE. 1656.   


Vocation Calling is a work of the spirit whereby whom he hath chosen to be his he brings to know it and by the call of the outw●rd word & inward spi●●● he is brought to such a hop as works the heart to morning and brokenness and is turned from darkness to light and from the power of Saton to God ● 26 acts 18  I. VOCATION.  
CAlling is a work of the Spirit; by the voice and call of the outward word and inward spi●it, crying to their souls thus, Come out of her my people and return to me: come out of thy former corrupt estate, of sin, subjection to Satan, curse, misery, lewd customs, error of the wicked, hell, & return to the blessedness which thou hast lost. Calling is that whole workmanship of God, whereby he pulls the soul from a bad estate to a good; be it longer in working or shorter, dark●r or clearer, easier or harder, it's the drawing it from darkness to light, and from the power of Satan unto God, Acts 26.18. that from whence it's drawn, is an unregenerate estate: that whereto is faith, It may be conceived to stand in these two parts, either the preparing work of calling, or the finishing: The former is that by which the Lord finding the heart uncapable of a promise, brings it and prepares it to be such a one as may see itself capable and under a condition of believing: for it succeeds the condition of the Law, and instead of do this, saith, believe this and live; it is partly legal, and partly evangellical: when the Spirit of God by both, leaves such an impression in a troubled soul under the Spirit of bondage to so much hope as works the heart to mourning and brokenness, to desire of mercy, to esteem it, and to be nothing in its own eyes in comparison of it; together with unweariedness till it hath obtained it: all which are the preventions and assistance of the Spirit of calling, drawing the soul home to God, by such steps and degrees as the soul is capable of, for when the soul thus prepared sees that the promises belong to her, and that she may and must believe it, than the Spirit stamps this gift of faith to receive it. If the Law hath thus settled a load upon conscience than she may conclude that she is under a condition of ease, and hope of pardon; if thou feel then that the Lord hath thee at his infinite advantage, thou mayst conceive some comfort in the midst of thy frights, and although thou mayst find it hard to grapple with the promise as thou wouldst; yet (as one who is under an exactor) would chose to put himself upon the mercy of his adversary, rather than be quite undone, (if he will not show him favour yet he is but as he was, an undone man) but perhaps his enemy may be moved with compassion towards him: so here, a poor soul may and aught to choose the hazard of a promise (Although hard to believe) rather than be desperate and disdain to come in to seek reconciliation: Let all than who would be under hope prove themselves to be under straits; for no other a●e under a posibility of mercy, but lie under the absolute condition of wrath; when they see the season let them ply fittest medisons, as a word in season is as apples of gold, sure it is that for lack of counsel God's people do miscarry often times, as appears in their agonies and fears, that when their spirit is unable to sustain itself, they are ready to faint and give over, yea sometimes lay violent hands upon themselves, oh in such a state discern the state of such a poor soul and pity it, Be ye oh Priests of the Lord clothed with sackcloth, 2 Chron. 6. 41. Do not apply yourselves harshly to a heart overloaden already, rather give wine to snch that they may forget their sorrow, Prov. 31. 6. Blessed is he that considereth wisely of such a condition, let terror serve for the desperate and refractory sinners, that they may come under God's chain, but such as are bound in it already must not be oppressed more, as if there were no succour for them, no balm in Gilead; but let this door of hope stand upon the latch ready to open unto them, for God will not be angry for ever lest flesh should fail: Although our hope be small yet because our strength is great; con●ider whether it is not better to venture upon uncerstain hopes then upon assured woe; thy case is as the four lepers, 2 Kings 7. 4. If we say, we enter into the City, than the famine is in the City, and we shall die there; and if we sit here; we die also: now therefore come and let us fall into the host of the Syrians, if they save us alive we shall live, and if they kill us we shall but die: so they ventured, and the Lord was with their resolutions, do thou so in the strength of God and prosper. It is a sweet sign that the Promise is digested by the soul, and not suffered to pass away as a sound of waters; when thou canst not chose but fasten upon it in some confused measure, yet thou seest not any certain escape, as a man in the waters struggling for life though he be not sure to avoid drowning, yet in his confusion is able to lay both his hazards in the balance, and resolves upon the less, on the one side he knows that the mercy of water is cruel drowned he must without help, on the other side he sees a reed put towards him which he cannot tell whether he shall be able to reach, or whether that will save him; what doth he? he chooseth an uncertain hope before a certain death, here I die, here I may live, if I might escape how happy were I? the reed is offered me to save me, I can but perish, if I perish I perish, but I will surely make towards it, I will not perish wilfully: wait upon the Lord, let there be no crevice of light but thou mayst spy it, for as the Lord would have loose hearts to be beaten from their holds, so he studies how to speak to fainting hearts lest they fail, Isa. 57.18. God hath comfort for thee, and thy mourners, yea for them afar off as well as ne'er, if thou seek not thy own ends abhorring to think themselves well because the Law hath them under bondage till the Gospel have comforted them.   

II. union.  
Union The sole can no more receive aught from God tell it be married unto Christ and be on with him by faith than bodey & soul can impart or receive to or fro tell on hence issueth all ve●tew vigour and power into us that is meat for our support either earthley or spiritual tell our union be pefected in glory 4. Ru●h 11.12  
Union is the first privilege of the condition of a man called issuing from hence, being indeed the compliment of faith, for fai●h determines calling and begins union whereby the believing soul is so brought home and knit to God in Christ that it loses her former corrupt estate of cutting off from God and puts on a new of being one with the Lord and he with it, that so that soul may be fraught with true titles and interest to all good things which either the Lord can convey or the soul receive, and that in a far better kind and measure then ever Adam was.  
Union with God is necessary to all that would partake of his grace, for as it was in the Creation till the Lord had breathed the spirit of life and himself in him, Adam could have no communion with God, so it is in the second creation, no benefit, no fruit thereof can come to the soul, till this second creation and union be, but this as by a channel the rest follow, reconciliation with amity, adoption with worship and liberty, &c. hence it is that our Saviour presseth this, He that abides not in me, is as a branch cut from the vine, which withers; contrarily, he that abides in me draweth life from me and nourishment, he liveth in me, as the living arm receiveth virtue of motion and strength to be useful to the body from the head.  
The union of Grace is not like that of creation, neither in the measure, nor in the instrument of it; not in the measure, for in the creation there was a total and imediat union in that kind, and it was a perfect one having God's image in it without let or impeachment; but this union of Grace is an imperfect union for measure in this life, because the relics of corruption and the old Adam as dross mix themselves with the soul, suffers not God and it to knit fully, but as it is with the science put into the cleft of a stock, if there be any dross in the cleft between the stock and the science it cannot be close and grow perfectly: so here, the Lord and the soul cannot be so ne'er in this life, because there is foe much scurf within us that God and we cannot close, God being contrary or disagreeing with Baal; and this appears further in this, that the estate that answers paradise is not of Grace, but that to come in glory, when corruption and sin and death shall be swallowed up in corruption, full righteousness and life, not that there is not even here a true and real union, but not a full and entire one: The instruments of unions are unlike, for that of creation needed no other tie or bond save the immediate presence of God in his image, which had then no sin nor let to divide it; but the union that is now, is encumbered with lets and enemies, must needs be maintained by a band of greater perfection than any is in us; the nearer infused grace of light and holiness joined Adam and God, and that free will in his nature upheld that Image of God in her exercise and action; but it is otherwise now in this decay of nature, there must be wrought in the soul another instrument to knit us to God, and hold his grace in continual exercise; Fai●h must needs be the knitter of this union, because it resists that perfectly which cuts us off from God, I mean guilt and curse, I say, itself is imperfect, yet it resists perfectly, because it is given by God to this purpose to receive a perfect discharge, in Christ, from all that sin which cuts us off, and from that excommunication and separation from God, which came there by faith: then is that which eff●cts this union in this life absolutely that holiness which is infused here into us is imperfect, and therefore cannot fully knit us to a perfect God, faith only can hold Christ to the soul, who is this life of union, and so keep us close and knit to God, even when our image of God in holiness is weak by this means; so soon as faith hath abolished that which formerly cut off union it sets the soul in state of union as before, and so breeds in it the true life of grace through pardon and forgiveness and coming to God. Faith rests not in this her uniting quality, true it is she holds this her work through the whole life of believers, to cover the defects of God's image and to help true and full union on foot supplying all wants, but she still strives to settle the b●ginning of holiness also in the soul and an union, thereby also it applies it weakly and in part, yet it truly applies it, and even here infuseth by the Spirit a most true being of God's image, and makes the soul partaker of the divine nature thereby, even that participation which in glory shall be one and the same for kind though fuller for measure. The Spirit effects this union by the word of Promise and the Seal, according as Christ was given by God to bring all unto him and to present them unto him spotless and unblameable, so doth the word convey this Promise of Christ to the soul, as by Christ it comes to pass that those who are cut off were afar off aliens from the community of Israel and the life of God were made near and one, Ephes. 4. 16.  
The effect of this union, inhabiting, and indwelling of the spirit in that soul which is become one with himself that so it may enjoy communio● and f●llowship with him in that Intercourse of all graces, protection, upholding, and rule as seem best to himself; so that now God in Christ by the spirit is that to the so●l which before her lusts were all in all, Lord and K●ng, light and defence, Heaven and happiness, as we see that the owner dwells in his house, the King in his kingdom, and the soul in the body, both for the welfare of the possessed and the honour of the posessor, the same house of the soul, the same seat which was before is still, but new rule and law, much ado there is between Christ and old usurping inmates, lust, world, self-love, pride, and revenge, yet the soul gives that presidency to her Lord and resigns up keys & posessions to him, she is under his authority, she sways here by this kingdom set up in her, defends his house from all thieves and intruders, he makes laws and writes them in their hearts, so that as the wife is the glass of her husband's purposes, will, and affections answering him as the face doth the face in water, so doth the Church answer Christ's ruling her, not withstanding her disquieting with old tyranny of corruption in the world, whatsoever influence, power, or authority, any had, either civil, matrimonial, or of family, can bear over their body or the soul over the natural body, that may be said of this Lord, who is Father of all the families of his Church, Husband of his Spouse, Lord of his subjects, the soul of his body, to act, direct, defend, provide for, and be all in all to her, till he bring her to glory, as a principle union causeth communion, so doth he communicate himself, all his wisdom, humbleness, holiness, experience, to her, imparts himself to her as her needs are, in her streigts he is her redemption, in her fears peace by justification, in her complaint of corruption her sanctification, to mortify her, renew her, and so of the rest; this is to make her an habitation to himself by the spirit, not now and then to come stranger like, or upon pleasure, as to a banquet house for a day, but to walk in the midst of her to chase away all distempers, and to allow her to walk before him in and out as his own, receiving honour from her as the brightness of his image, and affording to her protection for his own glory.  
It is true all hang bies and time-servers, who have it at their tongue's end, they are God's, and they shall be saved how few soever they are, but they cannot prove it by any engrafting of union, no plucking off from the old stock appears in them, no planting into a new, no life of grace, no Christ to be theirs, no bringing to God by his flesh and the union of it to God, no promise to fasten upon by which there may come one spirit of God to be between them and God, and to unite both, as the spirit knit the soul and body in one, so faith to handfast them, to marry them, to cut off their old separation, to forgive and reconcile them, and to restore them by the union of favour, acceptance, and life, to the union of God's Image, his qualities and holiness; away you counterfeits, this rule argues that you are none of the Lords, because old union continues; can a twig live in two stocks at once, if it cleave to the one must it not renounce the other? therefore tremble, ye are still cut off as branches that withereth and are as yet none of Gods, but in the gall of bitterness.   


Regeneration The infant that is born doth not mor● bewray the na●urall li●e by weeping breathing feeding sleeping then the li●e of a beleving sole once brought forth apea●s in the operation and wor●kes of the new creature fo● that by prou●●ing one the as drey bones breath enters into them and they live 37 Ezekell 4  III. REGENERATION.  
THe begetting of the soul to God, which is none of his before the other be an instamping of the Image of God really in the soul.  
Most men quite omit to oversee this Regeneration of faith, and begetting the soul to God, thinking there is no Regeneration, save only renewing of the will, and changing of the corrupt nature of old Adam from bad to good; so hereby they grow to this absurd error, namely, to imagine that whencesoever any duty of mortification or holiness is urged, by and by, and without any more ado they are the parties spoken to, and s● of themselves can mortify their own lusts, cease to swear lie or blaspheme.  
Most eminent is that of Tit. 3. 5, 6. According to his mercy he saved us, by the washing of Regeneration, and renewing of the Holy Ghost which h● shed on us abundantly through Christ our Saviour, that being justified by his grace we might be made heirs of life: who seeth not an evident Regeneration of the soul unto God to be wrought before renewing of God's Image. A like place is that of I●mes 1. 18. Of h●s own will he beg it us, that w● might be a k●nde of his first fruits of the creation: What is this first fruits? the early work of faith, creating the soul again to God, and giving it the birth right of the first born beloved and accepted of God, by the word and faith, which is the instrume●t of the spirit, by which Paul had begotten them to God.  
The word presents to the soul her loss of God, not in a few beams or rays of his, but his whole divine nature, life, and being; life we know is the excellency of being, things that are without life are in a sort esteemed not to be, and those creatures that have a kind of life without motion and sense, although they have a growing life, yet are but half subsisting, as trees, and plants, a Gnat in respect of her life is a more excellent creature than a Cedar, the poorest cripple is of more excellent nature than the goodliest Elephant, a reasonable being and life exceeds a sensable life as much as a sensable exceeds a natural or vegetable, how much more than doth a divine and spiritual being exceed a reasonable, if a mere supernatural life of common in lightning and knowledge of God's revealed will, which is but a quality, doth so much exceed reason, as the spirit of an Angel exceeds that spiri● of a godly man, how much more than doth a spiritual life and being of a believer exceed a supernatural life of knowledge alone, all which I speak to show that Adam lost, when he lost the spiritual being of his Creation, the Image, life, and nature of him that created him after his own pattern. This loss of our being, and true life of God, the Lord, by his Law presents life to that son●e, in which he purposes to quicken up his second life of grace, by the Lord Jesus, that quickening Spirit, 1 Cor. 15. By this loss man is stripped and deprived of the glory of God, that is, that excellent beauty and honour, which that life of God did reflect upon him: so that Jacob said of Re●ben, Thy dignity is gone. I say not that sin hath bereft man of his being, but that divineness of being sustained hi● reasonable nature in a most firm manner of subsisting, so that there is a desolation of this Image, and nothing left save the bare ruins of a frame without beauty or amiableness. He is become a mere emptiness, a Chaos, and dunghill of confusion, the very relics of himself: even as the sad and dismal earth, being bereft of the Sun, and influences of Heaven, differs from the sweet season of May, or the summer, wherein she is clad with all her beauty. It is a sad sight to see a Carkas●e void of life and breath of man, but to see such a carcase as wants life, to creep, and breath, and stink in the loathsomeness of it, were worse: what a sight is it then to behold a man endued with natural life and breath, to walk and crawl up and down void of the life of his life, dead, a mere Carrion, breathing death, death of grace in his natural life, and stinking even above ground, even in the nostrils of God and man, who are able to smell and discern: Breathing corruptions in God's nostrils, and casting the noisome savour of it before men; loathsome Oaths, drunkenness, swearing, cursing, deceit, lying, falsehood: Not to speak of inward loathsomeness, of self-love, carnal ease, unclean thoughts, infidelity, hypocrisy, security, profaneness, and the like; all these the Lord by his word discovers to the soul. And besides, that foul delusion of his heart, which makes him to think his wound to be healed, when he can keep it sweet: As if a Prince cast out of his Throne, justly deposed from his crown, into a Dungeon, should applaud himself in some of his best Robes and apparel: So it is here, when hypocrites can furnish themselv●s with some of God's attire, and pride themselves in their knowledge, parts, wealth, wit, credit, and esteem, or some gifts of restraint, and moral virtues, and abstainance from evil, so they conceive themselves thereby to be the persons they are not, and take a counterfeit show of parrots tongues, or an ape's laughter, or an Image chattering, to be the true life of grace, these the Lord doth discover to the soul effectually and stirringly, where he will regenerate and beget again, he will cause the odiousness of spiritual death and deprival of God, to pierce the soul to the quick, and will give it sense and conscience thereof.  
No little infant having lost father, mother, and friends, all at once, no idiot deprived of his wit and understanding, are more senseless of their condition then this soul is, for being deprived of God, it is withal a fool deprived of the senses of it, and as a fool pleaseth himself as much in his babble as in all the inheritances he hath lost; so doth this fool in his painted sheath of carnal qualities and endowments of nature, which in truth do as little grace him, as the gaudy Coat of a fool stripped of his wits: As it was with Nabuchadnezzar, being driven from his kingdom and men, to live among Beasts. Whether really or in his opinion he lost as well the reflection of his mind to tell him in what case he was as his understanding itself, yea much more; so is it here a most miser●ble spectacle, to behold a creature miserable, and thinking itself possessed of all rich clothing and furnished with all necessaries. Once the Counsel of France fearing the mutiny of the people, upon the death of the King, devised a policy to array the dead body with all his wonted attire, & robes, putting the sceptre into his hand, & a Crown upon his head, so placing him upon his bed, and all his Chamber richly beset, and his curtains about him, and his pale face painted, that so by his being given out, and by some beheld, might delude the people: So it is here, the dead soul be●ooled with her own delusions, being wholly miserable, pleaseth herself with a dream that she is otherwise, and this serves her instead of life itself: Where the Lord will Regenerate to a new life, he brings the soul to the sense of her loss, by the light of his Law shining as in dark places, as the light of the morning discovers to a man, robbed in the night, at once what a condition he is left in, and seizes it with a spirit of misery and beggary, really ignorant now what to do, wringing his hands, and saying, what shall be●ome of me? how shall I live and pass my life? how sh●ll I avoid the pinch of beggary, the shame of an undone man, that sorrow that will ensue? I say, when once the Lord savingly works this, for else it may vanish, he doth in season present the soul with the news of another life to prevent utter sinking, and stays the heart thereby; he shows it, that as lost and forlorn as she is, yet there is a way to restore her former integrity again.  
Now as touching the way of the Lords first in lightments of the soul in it; And secondly applies and fastens it upon the same, he enlightens it into kindness. First about the order of this way: Secondly about the way itself. Touching the order of it he tells her, That for as much as she once had this life and Image of God created in her, and hath wilfully lost it; therefore before he can restore her to it the second time, his justice, which is wronged by her sins, and hath justly accused her for it, must first be satisfied, and the soul must apprehend this Sanctification to herself as her own, and by this means her guiltiness and curse must be washed off, and removed out of his way, for otherwise how can he and the corrupt soul be brought together, what communion can there be between sin and pureness? Secondly, He enlightens the soul in the way itself, to wit, that in his wisdom and love he hath granted his own Son, true God, and the nature which was offended, to suffer the imputation of guilt, and the death which it procured in the nature, and for the nature of guilty man, and by this suffering he satisfied justice to the full; so that hereby by the way that sin had shut up might stand and lie open, for the restoring of poor lost souls to their former nature and life of God again. Having thus enlightened the soul about this way, he than applies it to the soul, and that by a second closer work of his grace, for he applies this work of Regeneration by the instrument of his word and promises, which is as a seed of his Regeneration, cast into the womb of the soul by hearing it preached; as St. James saith, Of his good will begot he us by the word of truth: This word carrieth with it a forming power of the second birth, even a creating of God in the soul. Again, Secondly, The efficient cause is the spirit of Regeneration, taking the word and casting it into the soul, there hatching and cherishing the same till it hath formed Christ therein, who is the second Adam, the true way and life, that quickening spirit. And Thirdly, He effects this in the soul by the power of faith, which receives this seed of the word, and this quickening of the spirit, and possesseth the soul therewith.  
Faith doth these two things. First, it receives the way of this life into the soul, which is the putting away of guilt and curse, which Adam's sin contracted, and that is pardon and forgiveness. Secondly, it receives therewith, and at once, the actual and real properties, and nature of God to inherit and dwell in the soul; and howsoever when Divines speak of this work, they must properly settle Regeneration upon the latter, yet in working and practice it is most certain that it consists in them both, I say, Faith, as St. Peter speaketh, doth make us partakers of the divine nature in both, though the conceiving of such a mystery exce●ds us; The Lord offers to a lost soul this word of promise, I will that thou O dead soul shalt live in my Son, I being satisfied by his death, am content that thy soul receive again this life of mine again, I have no pleasure in the death of a sinner, wherefore turn ye yourselves and live, yea awake thou that sleepest and stand up from the dead and Christ shall give you life, the dead shall hear the voice of the Son of God, and they ●hat hear it shall live; these and the like promises do offer life to all dead souls that need it, both life here, and hereafter glory.  
Conception the least step of this life, by which the soul retains and keeps this seed of life, suffers it not to pass away and be spilled as an hypocrites, but digests and holds the Promise to its s●lf, till it have bred it longing of the appetite, luings after a kind of alterations of spiritual appetite, and a desire after this life; this is that Isaiah means, Chap. 55. 4. Incline your hearts and he●rken unto me; that is, be so affected with this p●omise of life, that you do incline towards it and make to it, that we walk in God's way appointed to bring you to it, be aff●cted seriously with the excellency of this life● and the happy change that God offers you, that your souls do diligently ensue it in the means; so that in this first work is contained the whole work of the Lord's preparing the soul for the receiving of this life, standing in those many affections created in the same by the glad tidings of this word of life; that is, it stirs the soul to mourn for so long living a dead life, and resi●●ing the offers of life, and resting in the show of a false conception, it doth long after this exceeding great privilege to be partaker of the nature and life of God, it doth prize it above the most excellent inferior life of this world, though it were Solomon's felicity in comparison of it, it empties itself and is voided from all other hopes and desires of life, even as the womb that conceives must be clear from all former conceptions, it useth all means which God hath appointed with all eagerness of soul restless till it obtains it.  
The quickening power of the spirit of Promise, whereby the Lord infuseth this life of God into the soul, which is nothing else save the souls breaking through the manifold struggles and strifes which self and unbelief do work within, herself doth obey the voice and command of the Promise, that so it may live, as we see the nature of all fruits hath many changes, pangs, and strives within the womb ere it come to the birth; So here, the soul hath manifold resistance and oppositions in herself against the Promise, but cannot tell what to say of herself, whether she should live or no, often gives over the Promise as to good, discourageth herself by the presence of a body of death which still abides, and a weak base heart choosing to lie stinking in her grave of death, and sottish ease, and lusts, that so she may turn back to her old vomit, and avoid the trouble and difficulty of this new birth: when the soul comes out of the womb into the light; that is, discovers herself to be alive, and apprehends, as I may say, her own life that God hath begotten her unto himself, which is the highest step and degree of life which is bred in her, for as the fruit in the womb being quickened, yet wanteth the full proportion of its parts till the forming power of generation do by weeks and months more and more perfect and fashion them all to a comely being, and creature, which at last is brought forth: so here, the poor soul having received the life of God into her by her weak and poor Faith, scarce felt and perceived, yet by the secret power of the spirit goeth from degree to degree, that although she hath no other life at the birth then in the quickening, yet this life is more apparent and visible every day then other, till at last the spirit fall in travel, and bringing forth Christ formed in the soul, so that the soul appears unto herself, and not others, to live and to believe, because now she is in the light perfect and brought forth, so that the infant that is bo●n, doth not more bewray the natural life by weeping, laughing, breathing, feeding, sleeping, stirring, feeling, growing, than the life of a believing soul once brought forth appears in the operations and works of the new creature; and this is the effect of the sealing spirit of Baptism added to the Promise, and stablishing the weak Faith of this poor infant, till it know itself to live and declare it to others by the fruits of Regeneration.   

IV. justification.  
WHich is contrary to the estate of guilt and curse by sin, and by this benefit the soul obtains an earnest of quietness, and peace towards God, and that by clearing him, and acquitting him, at his tribunal, as if she had never offended fully and perfectly.  
A most peculiar bl●ssing, contrary to those garboils and horrors which conscience felt being under wrath, as also to that rotten peace which he walked with through error, either one or other of these is the state of all justified ones, but when as once the soul is set at liberty and discharged by proclamation from these, there being no enemy to accuse, neither will the Lord hold thy soul guilty, but speaks peace to it, so that by this means it draws new breath and lives at other terms of content and complacency then before; look what peace and welfare Adam's innocency reflected upon him before he sinned, that doth Justification cast upon the soul by forgiveness, fears are all scattered by this perfect love of God received by Faith, no guilt or accusation by sin, or any enemies without or within can now take place: look how different the sta●e of poor man is when he is molested with suits and put in fear of losing his whole estate by the wrong of an adversary, from that which he feels after he hath got the day and is past all former fears; such is the odds between the sinful and the Justified soul, she turns unto her rest, as David speaks● and eats, drinks, sleeps, and works in peace, that her flesh which was withered, and her bones consumed with the scorching h●at of conscience, the wound whereof who can bear? now returns as the flesh of a little child, hence the holy Ghost never ceaseth to magnify this benefit, as Isa. 57 I create the fruit of the lips, peace to him that is near and afar off; it's a work only belonging to God, and above the first creation, for the Lord is the only former of the conscience, and therefore its a work equal to God's power to create peace in it, and to restore it being lost, is far greater; the Sea raging and calmed, doth not more differ then the peace of conscience from the rage and distemper of it; therefore it's said, that Christ settled peace and stilled this raging Sea of conscience, Eph. 2. 15. Having abolished in his flesh the enmity, so settling peace through the blood of his cross; so that by this means we may turn our mourning into dancing, the lion and the Lamb may feed together, and the child may put his finger into the hole of the asp, inward peace, being outward, with Angels, 
Jusstification look what peace & welfare Adam's inosencey reflec●ed upon him before he had sinned that doth justisication cast upon the sole by forgiunes fears are all scattered by this perfect love of God r●●iued by faith even as Nebozar●idan Captain of Nebocadnesors guard said to ●mprisoned Jeremiah even this day have I loosed the from ye●onds which war upon thy hands 40 Jeremiah 4 verce  with men, with Devils, Death, and enemies: So again, Christ is called Isa. 8. The Prince of our peace, noting, that it was the work of the Priesthood assisted with his kingdom to purchase it, and likewise his third work of prophecy was taken up in it, for he was an anointed Isa. 61. to that purpose, To preach glad tidings of peace (Rom. 10. 15.) to the meek; and to this purpose he is called a witness, both of declaring his truth, and also declaring the controversy between God's justice and our souls; for look how one sufficient witness in a Court may by his verdict settle a man's whole estate upon him, and recover his wright; so the Lord Jesus by his blood bears witness that our sin and curse is gone, settling pardon and salvation upon us, desiding the question, and making peace; and in this sense we read Heb. 12. that The blood of the Covenant speaks better things then that of Abel, that crier in Cains conscience nothing save revenge and horror, but this cryeth peace; to conclude, the like is that which 1 Pet. 3. 20. the Apostle saith of Baptism, The seal of the Covenant in the blood of Christ that saves us not by washing away the filth of the flesh but by the answer of a good conscience to God by the resurrection of Christ: what is that? surely this, that when the Lord asks the soul in what plight it is, the conscience steps out and answers, Lord it is well with me, it was as ill as it could be, but now it's as well as can be, thou hast changed all in a moment, for in stead of war I have peace: This is the first step to all other benefits, no peace, no joy, no liberty, no adoption, nothing at all, it's the first ripe fruit of the paradise of God, equalling the fruit of the tree of life, dost thou look upon a believer, thou seest a precious object, a son of peace, he carries that within his bosom which cost the Son of God his heart blood which far exceeds all Gold and Pearls, for which he hath peace within, he is at league with all fears, and in the suburbs of all prosperity, he hath peace with every stone of his field, and may visit his habitation wit joy, his life, health, wife, children; so that they say, away base companions, ye have fought long enough in my members, James 4.1. and wasted my peace, I will not buy you at so dear a rate, as sorrow and repentance, nor forfeit my peace for all the fruit I have got by you, which is shame and death; that peace of God that passeth understanding shall so rule me that I'll renounce you all before I'll lose one dram of my peace; bring me such peace as Christ hath brought me by forgiveness, and then I will say somewhat to you, but ●ill then farewell for ever: Nay, yet more, this peace followeth them in afflictions; when the Lord se●ms to have a controversy with them, ●nd to write bitter things against them, in their married estate, children, name, health, calling, succ●sses in their Ministers, neighbours and best friends; for this world is full of time-servers, even than they have peace to stand by them, and as Isaiah●aith, Chap: 27. 4. they have already taken hold of peace, and had peace that is held in their ●treets; as one said, I will bear my pain patiently, because I know the hardest, and that I shall never feel the pain of the wicked; therefore I should not fear if I were in the veil of death, for thy rod and staff do comfort me; if now my peace were to make, it were woeful with me, but I bles●e God, I am now in peace, and in joy the fruit of it. Nay, lastly, this peace is joined with a complacency and joy of heart, telling the soul its happy and t●erefore cannot lie hid in the soul idly; but as ●eaven which seasons and savours the lump, so doth this aff●ct the heart with a liking and joy in her welfare; no fool is so tickled with his paradise, as this soul is really joyed in this benefit; all ye that would have your teeth water after these dainties, behold them and be in love with them to desire them your own por●ion, buy this Jewel but sell it not, beware you grow not to slight it, nourish it in your souls: First, by abhorring all sins, that wast the conscience, and other spiritual secret filth, which might spring up as a bitter root to defile their sweet peace, poison not this wellspring of life from whence all the issues of life and death do proceed in, show peace if we desire holiness, Heb. 12. take heed of any secret closings with sin upon any false colours, dispensations, and distinctions, in a nibbling kind, and dallying with some kind and degree, as when we dare not attempt greater, for when once our peace staggers, surely it will prove defiled; keep it therefore as a Jewel, entire, sound, and honest, and so we shall find it even as the tender eyesight if it be lashed never so little, nay if it have but a more fallen into it, it is troubled straight way, so will our peace be, therefore preserve it from the daily soil of appearances of lawful liberty, from the encroaching of ease, worldliness, formality, and the like; renewing it often by faith in the Covenant of pardon, and renewing our own Covenant, that by daily and often reckoning we may long keep him our friend, who hath given us our peace as the pledge thereof.   

V. RECONCILIATION.  
Reconciliation As favorites we find access to him going in & out with well pleasing all former ●reachorey being forgotten peace in not per●ybing is a blessing the admishion to former royallteyes digneyteyes is more so that the ring the Robes the fated Callfe is brought out for the reconciled prodigal 15 Luke ●●  
The benefit of reconciliation offered by Christ, is the firm solid argument and friendship of the soul with the Lord of Heaven, who before was our deadly adversary; the soul which was before an enemy to God, and by him denounced, pursued, and outlawed, cut off from the liberty and protection of a subject, is now by this means restored again to love and amity, as if never any traitor before; i●s now become the Lords Hephsiba, his delightful one, amiable one, his favourite and fri●nd in most inward manner, yea received into dearest account and acceptation; for from hence issueth a Covenant of God made with the soul and the soul with him.  
Dear brethren, break into leagues, and swear brotherhood, surely the Lord loves his with his heart as his own ●oul, his Covenant with them is most firm & everlasting, an absalute Covenant, for its establis●ed in the blood of the Covenant, which to day yesterday and for ever holds firm and sure; by virtue of this Covenant he is not a●hamed of us, but vouchsafeth us to be his, Deut. 25. 17, 18, 19 The Lord hath avouched ye this day to be his peculiar people, as ●e hath promised ye, &c. As the Lord disclaimed us and disowned us in Adam, so by the reconciliation of the second Adam he vouchsafeth and acknowledgeth us to be his; and hence all the names and titles in Scripture, of dearness, and peculiarness, of belovedness, of fair ones, Doves undefiled, such as in whose love the King can delight his Ammi and Ruhama, his Jewels, and secret precious ones, and the like.  
Hence our behaviour and course becomes acceptable, as Ab●ls Sacrifice for his persons sake was accepted; so that in all our services● & allegiance we are well pleasing through him in whom first God was well pleased, and that not in one act or two of special nature, but in all our course, in our walking in and out with him as a favourite with his Prince; yea he loves us not the worse for our blemishes, but covers them, and looks upon us as his, upon his own gifts, not our shame, saying, Thou art black yet comely; so that he can content himsel●e in us, when as our in●irmities are many and great, as a lover who cannot espy any indeficient thing, face, gestures, speech, carriages, of her whom he loves.  
Hence also flow the most excellent favours of his spirit conferred upon us, that he might the more take pleasure in us, as the Bridegroom doth in his Bride & Spouse whom he hath adorned; hence are those habiliments, of the ring, the shoes, the robe, the fat calf brought forth for the reconciled prodigal; hence those pearls wherewith the Lord inricheth his married Bride, Hos. 2. 19 I will betrothe thee to me in righteousn●s, judgement, loving kindness, and mercy: These are the Jewels of highest price, which the Lord's treasure can afford, humbleness, meekness, the clean linen of innocency, pureness, uprightness, love, tenderness, contrary to her filthy rags, which he takes from her, and all that he might joy in her: nay I might say, that Reconciliation is the true ground of a Church itself, and a body of the Saints, at lest the beauty of a Church; If Uni●n be the ground, Reconciliatition is that which affords lustre and beauty to it.  
The all-sufficiency of God as a fountain is set open by this ●luce of Reconciliation, for hereby the Lord can beteam the soul all support, and all that is needful for this and a better life, as we see inward friends will strip themselves ere they will let one another want: and this all-●ufficiency reacheth to soul and body, all things are yours as you are Christ's and Christ Gods; we see Princes delight in casting royal favours upon favourites, nothing falls beside them; hence are the boons of all spiritual prerogatives of Saints of all the Ordinances of God bestowed upon his Church, Paul, Apollo, Cephas, all gifts, and all administration are cast upon them, to serve for their good preaching, and all her efficacious Sacraments, and all their sealing powers, Communion of Saints, and the like, the secrets of his will hid to others; hence also are all earthly blessings, which the good will of him who dwelleth in the bush can confer, all are theirs possession and right, and made pure unto them; marriage with her blessing is their credit, love, esteem, welfare and riches, long life and good days, their dwellings, posterities, and the like; they may say, they are all mine given me of God, nay although they be common favours even in these they taste a peculiarness, the ungodly find all blessing● to be common, the godly taste a peculiarness in the common●st; their sleep is sweet unto them, their health is precious, and they can visit their house with joy, the enmity of the whole frame is reduced to an amity with them, there is a league made with Heaven, Earth, and Hell, that nothing shall hurt them, Heaven shall not be as brass, nor the Earth as iron, the beasts of the field shall be at league, enemies shall turn friends, because their ways please God; diseases, plagues, famines, death shall not hurt them, no afflictions shall sting them as a fiery dart, but as sent in love, and from very faithfulness for good, Psal. 119. Hos. 2. yea and I will hear the Heavens, and they shall hear the Earth, and the Earth shall hear the corn and the wine and the oil, and they shall hear Jezerel. Most excellent is that in Col 1. 20. That Christ hath brought all shattered pieces of the world together again into one head, glory to God, and good will towards men, and peace on Earth; Reconcliation reacheth to this.  
He discovers himself to such a soul that he hath offered to her a price of Reconciliation, even the blood of the Covenant, not only to compound and mitigate some extremities of enmities, but even to abolish it all and nail it to his cross: this ransom sati●fies Justice, for all the damages and affronts given to God's Majesty, this breaks down the wall of separation, and cansells the records of Heaven, wherein all our rebellions were written, and all those curses which God denounces against such, that perfect agreement might be made, not raking the dunghill of our corruptions to pick out inditements, but cutting off all quarrels, and establishing a Law of forgetting them, and Covenant of amity for ever with the soul.  
Reconciliation fastens the offer of being reconciled to God upon ●his poor soul by the instrument of faith, the best make-peace that ever was, which faith overpowers the enmity of the soul by the exercise of amity and mercy in God, and as it were compels it to be reconciled, she apprehendeth so much compassion in the bosom of God as to drowned all enmity ●herein, as in the bottom of the Sea, and so to kiss the Son, swear allegiance and come in. This have I said of the way to attain this benefit of Reconciliation somewhat more largely, that by this other benefits may be conceived, both by Ministers in their manner of handling, and by private Christians in the savour of applying these privileges, which if they were rightly discerned great light would appear, not only in the offer of Christ, but even in all the new Testament, which runs still upon one or other of these.  
Adam and the Lord fell out, and their enmity was as the bars of a palace, but now by this Reconciliation they become nearer than ever: this Covenant is eternal as the Rainbow, it walks without fear of any preminary or Out lary from God wheresoever it goes, yea his very affections shall be no mark of his wrath, for all whom God loveth he chasteneth, Crosses and Covenants do not interfere; but even than a soul may say, thy Covenant is sure mercy O Lord, thou hast afflicted me in very mercy, Psal. 119. If I sin thou wilt chasten me with the rod of men, but thy loving kindness thou wilt never remove, thy league is not as the league of sworn brethren in evil, as Simeon and Levi, but pure, therefore firm: oh let this honourable privilege draw all to partake of it.  
Abhor all base roots of bitterness, rising up to defile this amity, and weaken it. First, abhor all enmity of unbelief, suspicion of God, distrust of his promises, as if he meant nothing less; this is the deepest villainy, never leave till thy large heart can better answer the Lord then Jehonadab answered Jehu's question, is thy heart right as mine: ye doubtless make us of all Ordinances especially the Supper of Christ, the simbal of this amity, to seal it up to thy soul, beteam him to so much faith as to abhor to revive that enmity which Christ hath slain, and nailed to his cross. And Secondly, take heed of all falsehood in thy Covenant with God; if thou be loose to him, and yet expecteth him to be close to thee, thou wilt be deceived.   

VI. ADOPTION.  
ANswering to her contrary misery through sin, to wit, bastards, and loss of the right and blessing of Children. Adam was the Son of God by Creation, Luk. 3. By his fall he lost it, is become a bastard, stripped himself of his royalties, birthright, and inheritance, the dignity of the first born, dominion and Lordships of the creatures, title to paradise and immortality.  
Adoption The Lord restors a sinner to his favour liulyhud sunshipp lordship & coheireshipp with Christ God doth in him aknoledg the for his Child hare of God & Cohaire with Christ he powers into the the spirit of grace & supplicatio that as Jacob thou Mayst wrestle with him & prevail is Hosea 34.  
The eternal word, and also flesh, by the power of the holy Ghost, did by his bloody satisfaction ever entreat ●ur Father, pacifies his justice, and washed off our r●bellions and guilt with the curse thereof from us, that so we might pass into the former privilege of Sonship, and whatever honour of grace appertained thereunto, and that by adoption; for as a rich Prince having lost his Son, takes another Child, not his own, and strips him of his name and family, and causes him to take his own name upon him, and ●o become his own, and gives him right to all that he hath, and makes him his hei●e; so doth the Lord take us poor lost bastards, strips us of our names, and takes us into his stock, arrays us in his own robes, sets us at his own table, causeth us to forget our father's house, all the baseness thereof, restores us to the right of Sons of the Almighty, begat of his own seed and Spirit, and gives the Liberty of Sons, the title to all his creatures, with pureness without fear of ever being cast out any more, till we come to possess Heaven with himself for ever: Indeed there is difference between God's adoption and man's, for man adopts no Child if he have one of his own, but the Lord having a most beloved Son of his, yet adopts us to be coheirs; a man adopts Sons such as may in some kind content him, but the Lord adopts bastards showing that he looks not at any thing in us but what his grace can beteem us: a man adopts to an earthly estate of better quality than be●ore, but the Lord adopts to a better estate in nature even from earth to heaven to a better than Adam lost; a man adopts to an inheritance which may leave the heir as bare of it as it sound him, the Lord adopts to an estate unchangeable which can never be lost as adam's was but is eternal and undefeatable, in these our privileges of adoption exceed our creation, and now we become better sons than ever, as Job after his ●ecovery greater ●hen before, even the first fruits of his creatures and the birthright of them.  
Here we are heirs under age and in our minority, we seem therefore little to differ from servants, ye● from abjects, wondering often with ourselves yea doubting how God should mean us such excellencies hereafter and yet endure that we should be so base the while, we are as the Doves among the pots ●ulled with the colour of corruption smeared with the baseness of affections, tanned by the sun of persecu●ion, made the scorn of men and spectacle of Angels, yea we serve for mere tenisballs, for bastards, to toss up and down, but yet we are even here Jacobs' of God having the birthright, Jacobs' seed was almost 500 years old ere they recovered the birthright. In a word this world is a total eclipse of our adoption in respect of other men's esteem; yet the seed of God for our regeneration abides constantly in us, as the Sun by his means, it is with us in secret far otherwise then the malignant world could imagine; if the Jews could have known the Lord of life they would never have killed him, but our honour is purposely hidden from them that our baseness might conform us here to our head.  
A true Son and daughter of God partakes of the Sonship of Christ their head, the angel's worship Christ the same when he was brought into the world, and for his sake the Angels are ministering Spirits, for the good of us and ours, the Father acknowledging Christ saying, This day have I begotten thee, so doth God in him acknowledge thee for his Child and himself thy Father, the Father made Christ the heir of all things and all things which the Father hath are thine as thou art Christ's, Christ was pitied by the Father in that he feared, and thy Father will be afflicted with thee in all thy afflictions.  
Christ was faithful in all God's house, as a Son fulfilling all righteousness; if ●hou be a Son thy faithful fear and obedience should show it, the Lord Jesus being the Lord of all yet denied all even to a pillow to lean his head on and a hole to hide himself in, and thou if a Son shalt and wilt deny thyself and take up thy cross and learn obedience by suffering despise the world and compute all dung to win his acceptance: Briefly, if a Son than thou art an heir of God and coheirs of Christ; whatever is wanting here shall be supplied in Heaven, yet here thou shalt partake all the good things of God, for why whom doth a Father provide for but for his Children? whose is all that he hath save theirs? Again, if a Son than thou knowest the way to the Throne of grace even to the Father in the mediation of Christ, and there canst with the spirit of a Son groan at least unutterable desire to the Lord that thou mightest be once free from bondage to this body of death, from unbelief, and an unsavoury heart, from worldliness, from the error of the wicked, and this sinful world, and the like. Oh with humble confidence thou wilt make known thy request to God, and that in secret, such as none but thyself can be privy to, and wilt improve this liberty, than strangers and slaves shall not dare to come ne'er; by these few try thyself, and if thou find the spirit of Adoption to be a stranger, leave not till the Lord have created it, if he have done it stand fast in this privilege and maintain it by thy awe & fear of thy Father, not lest he should cast thee off again, but because being once a Son thou shalt never be disposessed either of thy right here or thine inheritance hereafter, rely upon thy Father, bear thyself upon him not to presume to offend him or to try conclusions what a Father can bear, but to fear him, to keep thy heart in awe childlike tender to prize thy privilege and wonder that thousands should be left as bastards, and others cast out as Ishmael's, and thou taken in as a Son and kept in the house not to be cast out, bless the Lord for ●his and seek no other base props as if they could bear thy privilege or add to it honour nothing so far as to come into competi●ion with a Father, Abraham hath forgotten thee, but thou art our Father O Lord, Isa. 63. hold thy Sonship by faith, that so thou mayest hold with all the love of thy Father, and count it a secret blessing which no servant or stranger can partake of or understand, in all thy base revolts rest not in any of thy false amends by duty, till the thought of thy Father hath received thee to thy former condition, use him as a Father, and think not that thou canst come too often unto him in prayer, learn to acquaint with ●im and (Job 22.) be no stranger, walk in and out with a mixture of fear and confidence, for as he is a consuming fire so yet he rejoiceth to get his children's hearts, rest on him, consider what an unspeakable debt of love is in a father's heart, Joab told David, and so Absolom had lived he would not have cared if himself and his had died, why he was his child and all his treachery could not put ou● love from him, if once rhou be a child of this father thou mayest go to him for rescue against all enemies, Isa. 63. 15. thy name may be Elimelech or Abimelech, my God my Father is a King he will be even with them that touch his anointed, Eph. 1. 18, 19 see there the great hopes which a Son of this father hath title to, what endeavours are so poor which a father respects not in a child, who shall ever separate a Son from his Father, could Satan come betwe●n God and Iob. Chap. 1. Children, wives, servant●, friends, brethren, all carnal relations may fail, this is everlasting, Isa. 63. 16.   


Redemption Christ ●em●ue Sin and guilt pays the price & ransum of his blood to make a satisfaction for them to justice & deliue●s the sole from both gui●● & dominion of sin foe there is no place or pleading or sentence for punishment treding upon lions & aders young lions & dragon● trampling under foot 91 psalm 13  VII. REDEMPTION.  
REdemption to two things. First, thraldom and slavery to sin, and so to all enemies who by sin strove to hold the soul under fear and bondage. Secondly, to the sting and dint of all such crosses as sin hath brought into the world, as the tokens of God's displeasure for it. Touching the first, Redemption sets the soul at liberty from all that servitude and tyranny, it buys out and restores the soul to the liberty of the released and ransomed ones, makes it free only to righteousness, and that for ever bears the ear for God, and yet not to make the soul slavish but a servant being delivered from all enemies, yea death itself, the last enemy, to serve the Lord in righteousness and holiness always: From hence issueth an heart in larged to God, so fearing him as fearing nothing else, not serving in the oldness of the letter but in the newness of the spirit, delivered from the Ordinances of Moses, the traditions of Pharises and Papists, the bonds imposed unjustly by bad men upon conscience. Hence, secondly, floweth a right to the protection and providence of God and to his holy hand over us and ours against the violence of outward enemies, or those crosses which threaten our lives, health, liberty, and welfare begun in this life ending at the resurrection. And lastly, to those two may be added freedom to God's service, to find it an easy yoke and a light burden, yea to count it our happiness to deny our own wills, because bodies and souls are bought with a price, that we should not be at our own but at his will who dearly bought us, see 2 Cor. 5. 15. The will hath lost her freedom to all true good and is tied to evil only and continually, the conscience hath lost hers by guilt and accuseth in stead of excusing, or else excused deceitfully, or else is senseless of either, sorrow begins at home by sin but ends abroad, for by this means whatsoever fear or evil sin hath incurred that the Devil abuses to hold the soul under by, as the wrath of God, the pureness and terror of the Law, the one to tempt the other to terrify the day of account and last Judgement, the time of death which is the sentence, in this life eternal misery hereafter, besides many calamities here either felt or feared, from which though a sinner be actually saved, yet not secured of, but all the life long subject unto bondage; by these Satan enslaves the soul, so that either their bondage by sin i● used by the Lord as a step to deliver from bondage to sin; sin hath set up a court in the conscience of man, in this court the debt or crime impleaded is sin, the pleader and informer is Satan, the rule of proceeding is the Law of Justice, the evidence given or witness is conscience, the Judge the Lord, the penalty is death and destruction; during the substance of this court in what a pickle is man; the strong man Satan by this house of conscience holds this sinner bound and shut up under brazen bars and bolts not to be broken open by a mortal opposite but rules and keeps all at peace and at his own pleasure.  
Now mark, as we see in Courts of men take away all copy holds and buy all free, and then the Courts are of small value, removes debts and pleas, and what should the King's Bench come to? if the Court be down, what shall become of the Seargents, Writs, Arrests, Executions, Outlaws, or fines and forfeits? so it is here, the Lord J●sus begins with sin and guilt, he removes them, pays the price the ransom of his blood, it makes a satisfaction ●or them to justice, and by this means delivers the soul ●rom both the guilt and dominion of sin, the chief thing being gone the rest fall off themselves, there i● no place for pleading, for sentence, for evidence, for punis●ment, in the fall of the Court all falls whic●●ppertains unto it at once, and the soul freed from the one is freed from the other together, and fears no bailiff, no ill conscience, no D●vil, but beholds all things disabled and cannot hurt, we are sold under sin and therefore thereby fear that God will punish the Law, Hell will excecute, we fear that we shall not believe or repent, we think God an enemy, fear his wrath, and tremble at both law and Gospel as things too pure & too sweet, rebelling and distrusting both one and other; now Christ redeemed us from sin and therefore from all bondage thereto and thereby.   

VIII. GLORIFICATION.  
GLorification of the whole man after the R●surrection in Heaven, it exceeds Adam's happiness, consisting in the partaking of that purchased possession of glory and immortali●y, not of paradise upon Earth but in the presence of God; this is that benefit which answers the per●ection of Adam though far above it, for it shall be a filling up the soul with the perfect Image of God in light and holiness, and that by sight of the glorified sense beholding God as he is holy transform●d by the mirror of his Majesty to glory, so far as our souls and bodies are capable to the uttermost, and this b●nefit is the fullness of the former, it is the execu●ion of the election of God, for we were chosen to glorify, it's the perfection of our imperfect union in this life, it's the end of our calling, for we are called to honour and immortality, it's the fullness of our Adoption, for we have here the right but there the inheritance of sons, it's also our final Redemption and sanctification, because there all tears shall be wiped awa● and death shall be no more, and we shall do the will o● God as the Angels, and be sanctified throughout in body● soul and spirit without spot or blemish, and so live eternally.  
It is a ●illing up of the sole with a perfect Image of God in light & holiness & that by sight of the glorified sen●e behold●ing God as he is & holey trancs●rmed by the meror of his magestey from glory to glo●ey so far as o●r sole & bodey are capiable to the utmost than shall the rightiou● shine as the sun in the Kingdom of the father 13 Math 43  
Do men set up their delights in this world and the things which i● affordeth, Sun, and Moon, and Stars, and influences of Heaven● brave Cities and dwellings, music, feastings, apparel, learning and knowledge, or to stand before Princes, or long life, or perfect strength and vigour of body, or sweet friends inheritance, or liberty, or peace, or whatsoever, lo Heaven hath not one of these to fill her inheritance but all in one, for each soul to enjoy ●his other world hath the eternal Son of God to be the light thereof, every little Star is as the Moon, the Moon as the Sun, the Sun seven times greater, the Heaven of this third Heaven is made of crystal for purity, the influences thereof is the presence of God, there is a perpetual spring time Summer and the Autumn of delight, and fruit far exceeding the happy Islands, the City thereof is Jerusalem above built of all precious stones pearls and gold both houses walls gates and pavements, their music is the song of Moses and the Lamb such as conquers sing● their feast is the eating and drinking of a Passover in the kingdom, their Ordinances ar● the perpetu●l sacrifice of prayers and thanksgiving, joy and Hallelujahs from Sabb●th to Sabb●th uncess●ntly, the company thereof is innumerable Angels the souls of just & perfect men the general assembly of the first born the God and Judge of all with Jesus the mediator of the Covenant, their apparel is with pure linen without spot rich robes of Kings and Queens, their knowledge shall be as the Angels of God they stand before the face of God, their life is immortal without end, their body's senses members in the vigour of age as some think like Christ's middle age between thirty and forty glorified and enabled to be incorruptible and to see and enjoy God, their friends, God, the Lamb, Angels, and Saints, their inheritance, birth, mansion houses and territories not made with hands but immortal and undefiled et●rnall in the Heavens, the liberty of it is full redemption, the peace of it is the perfection of this peace here, which understanding, and the joy of it is exaltation so great that that it shall be a perpetual ecstasy in respect of this and yet able to contain itself, and yet which is more that which eye hath not seen or ear heard nor hath it entered into the heart of man to conceive, hath God there prepared for those that love him, as the saying is, there is satiety without fullness, pleasure without weariness, eternity without dimention, quantity without defect, and what not even above all that the most curious or craving man can ask or think.  
The holy Ghost teacheth us to confine this boundless glory into these two terms, either an negative or a positive happiness, the former whereof stands in the absence and voidness of all which comes short of this or opposeth it, a piece of this happiness stands in this, that paradise upon Earth is gone, a created thing is turned into an uncreated; that here the misery of mort●llity is swallowed up and abolished, sorrow, poverty, sickness shame, bo●dage, infirmity, death, wrath, enmity, curse, are removed and all tears wiped away, the grace of faith, hope, pa●ience; here our excellency having brought to the door shall take leave of word, prayer, Sacraments, Ordinances betokening weaknes●e shall cease as needless things, much more corruption and imperfection of Grace, even as it was an addition of regret to Dives that h● being afar off saw Lazarus in Abraham's bosom, so shall it be a piece of Saint● Heaven that they have passed the second death and vengeance of the wicked, as it was Noah's happiness that he shunned the lot of the old world: but the chief happiness of Heaven is positive, when the persons of the elect shall be so enlarged in their souls and bodies and in each facul●y and member thereof, as to enjoy and comprehend and behold the Lord perfectly as they are comprehended; this is indeed the blessed union which Adam lost and yet never had in this perfection, for the mind to be filled with the fullness height and depth of God's understanding, as the vessel cast into the Sea is filled with the water of it and can hold no more, and beholding in this mirror of his the naked truth of all mysteries and secret ways and administrations of God now dark and hidden, election, provid●nce, afflictions of the Church, patience over the enemies thereof, and the like, there shall be a perfect age of knowledge; here we see through a grate weakly, but there perfectly; so the soul shall enjoy the image of God's holiness and be transformed into it, perfect love, obedience, righteousn●sse, and in both these shall have perfect joy and cont●n●ment, as being satisfied with this image. Let us lay up Treasures therefore before hand for ourselves and look to it, that the Gospel have been the means to reveal this immortality and light unto us, that it hath made us partakers by hope of that inheritance of the Saints in light, and a part with all that are sanctified by faith in Christ, be we sure that this hope hath caused all that fond and vain babbles of this world to stink as vile to us in comparison hereof as serving for nothing but to be consumed to dros●e, when this glory shall be rev●aled then their use shall be b●se, now we must use th●m bu● let us use them and not enjoy them, use them as Citizens of Heaven, where they shall bare no mastery, as Joane Prest said ere she were burnt, Oh that the Lord would give us one spark of this grace, the want of which makes us more like such as are for the dunghill than Heaven, should the heir of a Crown play at putpin or span-counter with every base boy, how should then the hope and honour of a Prince shine in him.  
What manner of persons should we be in spiritual respects also? if we look for such promises how should we purge ourselves in body and spirit from all uncleanness● finishing our sanctification in God's fear, if no toad or venomous thing will live upon the Irish shore, shall we think any unclean thing can live there, Oh what manner of persons ought we to be the whilst purging ourselves as he is pure?  
FINIS.   

THE Ages of Sin, or sin's Birth & groweth. With the steps, and Degrees of Sin, from thought to final impenitency.  

Suggestion.  
Original— Concupis●ence Doth make  
Our Nature like a foul great-bellied Snake:  
For, were not Satan apt to tempt to Sin;  
Yet, lustful-thoughts would breed & brood, Within:  
But, happy. He, that takes These Little-Ones,  
To Dash their brains (Soon) 'gainst repentant-St●nes.   

Rumination  
When lust hath (thus) conceived It brings forth Sin,  
And Ruminating-thoughts Its Shape begin.  
Like as the bears oft-licking of her whelps,  
That foul deformed Creatures Shape much helps.  
The danger's great, our sinful thoughts to Cherish,  
●to● their growth, or thy poor soul will perish.   

DELECTATION.  
If, sinful Thoughts (once) nestle in man's heart●  
The sluice is open, Delight (then) plays its part:  
Then, like the old-Ape hugging in his armes●  
His Apish-young-One; Sin, the soul be charms  
And, when our Apish impious-Thoughts delight us  
Oh, then● (alas) most mortally They bite us.   

CONSENT.  
For, where Sin works Content, Consent will follow;  
And, This, the Soule● into Sins gulf, doth swallow.  
For, as two rav●ning Wolves (for, 'tis their kind)  
To suck Lambs-blood, do hunt with equal-mind:  
Even so, the soul & Sin Consent, in One,  
Till, soul & Body be quite overthrown.   

Act.  
Sin and the Soul●●●us ●●●●ng stricken Hands,  
The Sinner (now) for Action ready stands;  
And tigerlike swallows-up, at one-bit,  
What ever impious Prey his H●●●● doth fit  
Committing Sin, with eager 〈◊〉  
Selling his soul to work 〈…〉   

Iteration.  
From eager-Acting Sin, comes Iteration,  
Or, frequent custom of Sins perpetration;  
Which, like great Flesh-Flies liting on rai●-Flesh,  
Though oft beat-off, (if not killed) come afresh:  
Hence, Be'lzebub is termed Prince of flesh-flies,  
'Cause Sin, still, Acts, until (by Grace) It Dies.   

GLORIATION●  
Custom in Sin takes Sense of Sin away,  
This makes All-Sin seem but a Sport, a play:  
Yea, like a rampant-lion, proud and Stout,  
●nsulting, o'er his Prey, stalking about,  
The Saucy-Sinner boasts & brags of Sinne●  
As One (oh woe) that doth a city win.   

Obduration.  
When sin brings Sinners to this fearful pass,  
What follows, but a hard Heart, Brow of brass●  
A Heart (I say) more hard than tortoise-back,  
Which, nether sword nor Axe can hew or hack;  
judgements nor Mercies, Treats nor threats can cause  
To leave-off Sin, To Love or fear God's Lawe●.   

final— IMPENITENCY.  
And (now, alas) what is Sins last Extent?  
A hard-Heart makes a Heart Impenitent.  
For, can a Leopard change his Spotted Skin?  
No● Nor a Heart accustomed (thus) ● his Sin.  
Then, Conscience, head long, casts Impenitence.  
With horrid frights of Hellish recompense.