〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, OR, SPARKS OF THE SPIRIT, BEING, Motives to Sacred Theorems, and Divine Meditations.  
By a Reverend Father of the Church of England.  This book of the Law shall not departed out of thy mouth, but thou shall meditate therein day and night, that thou mayest observe to do according to all that is writ●en therein, etc. Josh. 1.8. 
London Printed for Edw. Thomas at the Adam and Eve in little Britain without Aldersgate, 1658.   

TO ALL, True Protestants, especially to the Religious Knights, Esquires Gentlemen, and all others his loving Countrymen in the County of Glamorgan, and to all their virtuous Ladies and Wives, A. D. wisheth health and happiness, both here and hereafter.  
Honoured Sr.  
THe Prince of the air is assisted with no small armies of spiritual warriors, who are for their number Legions, for their power Lions, for their fierceness Dragons, and for their subtlety Serpents, who have made such a Pestilent advantage in these kingdoms by our late great distractions, factions and fractions; I mean not only those Heresies of old, which the Ebionites, Chiliasts, Gnostics, Donatists, Eunonians, Marcionites, Nestorians, Valentinians, Montanists, Novatians, Sabellians, Manichees, Arrians, Eutychians, Patripassians, Jacobites, Arminians, Monothelites, etc. held, but by these late upstart Tat-poles of our times, who go under the notion of Seekers, Shakers', Quakers, Ranters and the like, who are of yesterday-standing, as I may say, and know nothing, that God be merciful unto us and our times.  
I fear me there were not more bodies, when Christ came, possessed with ill spirits, than souls are now with odd ones: and yet not one but pretends he hath the spirit; but I am sure it is rather that spirit that tempted our Saviour in the Wilderness, than led him thither. Aecebolius his ghost haunts them, they have been in religion wrong and right, and right and wrong again: it fares now with Religion in England, as with her in Plutarch, who having many Suitors, when every one could not have her to himself, they pulled her in pieces, that so none might have her, using her no better than the body of that Harlot, which was chopped in pieces, flesh and bones, and cast into all the quarters of Israel: these men I say, dare and do call their private conceits the (Spirit): This is the special error with which St. Augustine long ago charged this kind of men, Tantò sunt ad seditionem faciliores, quantò sibi videntur spiritu excellere: by so much the more prone are they (saith he) to kindle schism and contention in the Church, by how much they seem to themselves to be endued with a more eminent measure of spirit than their Brethren. Therefore let every good soul beware of these devilish deceivers, for they are the greatest and the most pernicious quacksalving Jugglers that ever the earth did bear, or hell hatched: These false Prophets have Linsy-wolsie garments; intus linum subtilitatis, extra lanam simplicitatis demonstrant, the subtle thread of deceit is with inside, but the plain web of simplicity with outside; their inside is of Fox fur, their outside of Lamb's wool.  
Quaenam sunt istae pelles ovium nisi nominis Christiani extrinsecus superficies? All these Sheep clothing are nothing else but precise titles of holiness, and outsides of Christianity: And as Satan the Prince of darkness oftentimes transformeth himself unto an Angel of light; so these his children quote Scripture for their practice, using fair vizards to cover their foul faces, but yet dealing with Scriptures as Chemics do with natural bodies, torturing them to extract that out of them which God and nature never put in them. Scripture is a rule which will not fit itself to the obliquity of our conceits, but our perverse and crooked discourse must fit itself to the straightness of that rule, but as it was in the Lacedaemonian army, all were Captains, so it is with these, all are Doctors; and as he that bought Orpheus' Harp, thought it would of itself make admirable melody, how unskilful soever he touched it: so these men, suppose that Scripture will sound wonderfully musical, if they do but strike it, with how great infelicity or incongruity soever it be, it booteth not: let every good soul beware of their pernicious ways; For as St. chrysostom saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: new ways are no ways: Old wine and the old way was ever held the best. Gentlemen, I am neither worthy of note nor noted; the consideration not only of your greatness, but goodness hath emboldened me to dedicate this learned Piece to your gracious Patronage and Protection, not doubting of your favourable acceptance: being your honoured Ladies have already vouchsafed to his eldest Brother (The Protestant's Practice) so gracious a Patronage, it were the highest ingratitude, a most heinous and horrid kind of unthankfulness to bury in oblivion their unmerited favours, and to judge your honours so uncharitable to a poor Orphan and a younger brother, so worthily descended, having so excellent a spirit, & endued with a Benjamin's portion as to deny your Favour, Patronage and Protection unto him; but being more than confident of your goodness herein, I hearty commend you all to the Protection of the Protector of us all, and humbly take my leave, and rest,  
Your servant in all Christian commands ATHANASIUS DAVIES.   

To the courteous READER.  
READER,  
THose that honour God, God will honour; and so will all good men do: but such as forget him shall go into the land of forgetfulness, and shall have their portion in that infernal lake which burneth with fire and brimstone: Look therefore in time before he on the pale horse comes, who is the child of sin, the father of confusion, and the Pursuivant of Hell. Consider well how oft thou hast provoked thy Maker, stirred up his anger, deserved his displeasure, and a thousand ways done evil in his si●ht, and that not ignorantly but presumptuously, not weakly but wilfully, and not fearfully but impudently; who when thou erredst did reduce thee; when thou wert ignorant he did instruct thee, when thou wert negligent he did correct thee when thou stumbledst he did stay thee, when thou wert fallen he did raise thee; when thou stoodst he did strengthen thee; in all thy affairs, he did direct the●; in thy trouble he did help ●h●e; in thy dangers he did deliver thee; waking he did enlighten thee, sleeping he did watch thee, sinning he did suffer thee, and praying he did hear thee; how canst thou then forget him who remembreth at all times, in all places, by all means, ever, every where, and every way, in thy journeys by his conduct, at home by his safeguard; in thy Prayers by his assistance, in thy afflictions by his comfort, in thy board by his bounty, in thy bed by his protection, and in all thy ways by his support: who doth by outward means and by secret inspirations invite thee unto him, beating continually at the door of thy ears by his words, and at the door of thy heart by his spirit, suggesting unto thee both ways the greatness of thy sins, the severity of his justice, the shortness of this life, and the eternity of that to come.  
Reader, Let me crave thy patience awhile, mark diligently my words, follow well my Counsel, let these my words take deep impression in thy heart: by all means walk in the straight way, but let it be the right way, beware of superstition in Religion, to decline to the left hand, and of rash zeal to run on the right; be to God faithful, and to lawful Authority not disloyal: Endeavour to be what thou oughtest to be, though thou canst not attain to that thou shouldest be; never presume to reform others before thou hast well ordered thyself; see at home, then look abroad: redress that which is faulty, and in thy power to amend before thou dost meddle with that which is beyond thy reach; be not fair in public and foul in private; hate hypocrisy and avoid vainglory; let not the badge of Religion be the bond of wickedness; receive no opinion in Religion, but what the word of God doth evidently warrant: see unto the glass of the word by thy own sight, without other men● Spectacles, and hold what thou judgest truth only in love of the truth: beware of by-respects, be not high minded, and be not wise in thy own conceit, but make thyself equal with them of the lower sort; and if it be possible have peace with all men: avenge not thyself, but give place unto wrath, be angry but sin not: owe nothing to any man but love, put on the new man, which after God is created in true holiness: Cast off lying and speak the truth from thy heart; let no corrupt communication proceed out of thy mouth; work out thy salvation with fear and trembling; and give all diligence to make thy Calling and Election sure; And consider hadst thou Sampson's hair, Milo's strength, Scanderbergs arm, Solomon's wisdom, Absolon's beauty, Croesus his wealth, Caesar's valour, Alexander's spirit, Tully's eloquence, Gyge's ring, Perseus' Pegasus, Gorgon's head, and Nestor's years, yet thou canst have no true content or happiness in this world, which is but a maze or labyrinth of errors, a desert, a wilderness, a den of thiefs and cheaters, nor ever arrive at the port of rest, without the two wings of David's Dove, Prayer and Meditation, those inseparable twins, like those of Hypocrates', which did feed together, joy together, weep together, live together, and die together. Prayer disposeth our souls to meditation: meditation supplieth matter to our prayer, both give life and strength, the one to the other: Meditation prepareth our souls and maketh them fit to receive God: Prayer inviteth that glorious guest b th' to entertain him▪ and make him pleased to abide in them; or to speak more properly, Prayer is the speech of the soul unto God, and Meditation is as it were the speech of God to the soul: both make a familiar conference and conversing between God and the soul. In this Treatise thou shalt find a sweet Dialogue both of Meditation and Prayer, the devout soul humbly praying unto God, and God graciously answering the soul: this is Jacob's his ladder whereupon the Angels of God cease not to ascend with our Petitions, and descend with Pardons; This is the rod of Aaron, with which we may do wonders: this is the hair of Samson wherein lies all the strength of a Christian: And this is the Pathway of perfection, which will safely bring thee to thy journey's end, where are those joys, which neither eye hath seen, nor ear heard, nor ever entered into the heart of man. To which place God of his infinite mercy in Christ bring thee and all Christians: which shall ever be the hearty prayer of the greatest of sinners, and the least of Saints, thy unknown friend in the Lord,  
Athanasius Davies.   

SPARKS OF THE SPIRIT.  

SECT. I. Of the holy Scripture.  
LORD, 
The Atheists conviction.  as thou art full of Majesty and might, of command and Authority; so dost thou show thyself no where to be of greater credit and Authority than in thy Word: For all other Books and writings to induce the Reader to give credit unto the Authors thereof, are full of reasons, and arguments, and of natural probations: But thy Word (good Lord) is most plain and absolute, declaring simply and absolutely thy will, without any further Natural or Philosophical arguments, showing thereby, that it is the Word of such an Author, who is to be believed upon his bare word, simply and absolutely, without any further reasoning: For we know (dear Lord) that thy holy Scriptures differ from all men's writings, because they command and control all Princes & Potentates of the world absolutely enjoining & forbidding vice, threatening everlasting misery to the wicked, and assuring eternal felicity to the godly. Therefore (Lord) we know and believe, that the holy Scriptures are thy holy and Sacred Words, and thy undoubted books. For it belongeth to no creature to be able to inflict eternal punishments, or to bestow endless blessedness; Therefore those Books that contain threaten of the one, and assurance of the other, must needs have none other but thy Majesty for their Author. For what creature can or dare say, I will judge all men in the day of judgement, and, I will give unto every man according to his works? Who's of that Authority & power as to threaten eternal pains to all men past, present, & to come, resisting his will, but only thou most mighty God? What is he that could say, or write, That there lights not a Sparrow on the ground without his knowledge and providence; That he knoweth all the words, deeds, and thoughts of all men, but only thou most wise & gracious Lord? Who could say, I will bring a general deluge upon the earth, I will melt the Elements with heat, I will raise up all the dead at the sound of a Trumpet, and judge the world, but thy Infinite power? For if any creature had been the Author of the Scripture, he must be either good or evil: It was not an evil creature: for the words be simply, and absolutely good, dehorting from all evil, and exhorting unto all godliness, and to the chief good; and therefore these words which are contained in the Scripture, could not proceed from the nature and inclination of any evil creature. Neither could these words properly proceed from the motion and disposition of any good creature, because they are spoken in precepts and in commanding manner, with great Authority, in much power, threatening punishment to such as obey it not, as eternal happiness to such as follow it. For no good creature would presume to take upon him such power and Authority of himself, as to threaten eternal damnation to some, and assure eternal salvation unto others, which only is proper to a Divine and Infinite Power, and therefore it were intolerable pride, and presumption in any creature, to take so much Authority upon him, being a thing so flat and contrary against the nature and will of an Almighty power. Therefore (good Lord) we are compelled to believe and confess, that the holy Bible is thy Book, and not the work of any creature.  
First, Because those things which are written in many places of the holy Bible are written in such a lofty stile, with such an extraordinary phrase, and with such supernatural matters, as are above the capacity and nature of men wholly; yea, beyond all humane knowledge, understanding, or imagination: So that it is impossible for men to conceive or imagine such words, much less to know or to write them of themselves, without the direction of an alwise God. For such words, as are written in the Bible, could never be understood, thought upon, or so much as once imagined by the wit of man, much less laid down in writing. For what man was able to write, conceive, or imagine of that inscrutable mystery in the Sacred Trinity; namely, that there be three Persons in one Godhead, really distinguished into Father, Son, and Holy Ghost, and yet these three to be coequal in dignity, consubstantial in nature, coeternal in being; yea, all three Persons to be one and the same simple and indivisible God, without body, parts or passion.  
Secondly, Who could imagine that power to be three distinct persons which is the same in substance, in essence, in number, in power, and Deity? surely flesh and blood could never reveal these things to Moses, to Daniel, to Peter, to Paul, nor to any other man. A man might conceive perhaps as some Philosophers have done, That God is One, Simple, and Indivisible, but that this one God should be three distinct persons, equal in all things, is above man's reach: Therefore he that caused this to be revealed and written, was no less than a God that knoweth all things.  
Thirdly, What man of himself durst once say, or affirm, yea, or imagine, that God was made man? That the Word was made Flesh? That the Deity assumed the humanity? And the humanity unto the Deity in one person united? So that both Deity and humanity are and remain in one and the same person without confusion of natures, so that one Christ is both God and man? And this mystery done in the Second person in Trinity, and not in the First or the Third? Can this be the invention of any man's brain? Can any deep sighted Philosopher either produce the like example in Nature, or invent the same in reason? can any carping Atheist, of the subtlest & sharpest, conceive or imagine of himself how this should be? therefore the Bible is the wisdom & writing of God and not of men. For if we should admit that men might know that it was needful that God should be united unto our manhood (though none of themselves could be so wise) yet who was able to say that it should be so, when it should be, how, in what place, and by what means? surely no creature, neither good nor bad could imagine of himself. An evil creature especially could neither say nor imagine it of himself, because it was a matter tending unto the chiefest good, and to the highest exaltation and greatest dignity of man's nature: For now our nature in the person of Christ is exalted above all the Angels in heaven; and therefore an evil creature could never imagine or think of so good and so great a benefit: Neither could any good creature of himself or his own wisdom speak of these things; 
Joh. 1.  because no creature was able to know these things of himself. 
Luke 1.  If therefore neither a good nor a bad creature could write these of themselves, than it must be that the Creator of all wrote them; or if at least wise some good men wrote them, yet they first received them of God.  
Fourthly, To add more proof to this, How could any man be ever able to write or to imagine, that a young Virgin should conceive without a man? and bring forth a man, and yet remain a pure Virgin both before and after? What man durst either say or affirm such a thing for a truth, it being the contrary to nature and common experience? Therefore (good Lord) as it was thy holy arm that wrought it, so was it thy wisdom that revealed it, and caused it to be written.  
Fifthly, To seal up all, What man was able of himself to write of the beginning of the world, when it was made, in how many days, what were done in every several day? That man was made last? For if he was made last of all creatures, how could he have written either when himself was made, or what things were made when he had no being? (except thou Lord hadst taught and instructed him how & what to write) Was Adam able of himself to know that that was the sixth day wherein he was created, except thou Lord hadst taught him. Who could affirm that the floods did overflow all the tops of all the Mountains in the world, 
Gen. 7: 20.  and how many Cubits the waters did prevail above all Mountains, seeing Noah and his family were in the Ark? Can he measure it wh t height it was by Cubits, if thou (Lord) hadst not instructed him? Or, who could be so bold, so fond, so foolish, and so void of sense and reason as to write, That so huge, so firm, and so fair a building as this world is, shall be consumed with fire in a moment, and that so suddenly the Elements should be dissolved and melt with heat, and that the very same bodies of men that are now consumed to dust and ashes should rise again in the twinkling of an eye? could any man know, or imagine these things, much less write of them, but only the Spirit and power that hath made and created them? Seeing therefore (my Lord and maker) the holy Scriptures have such Authority, such threaten, such eternal promises, such lofty style, such extraordinary phrases, such supernatural matters, so fare out of all creatures knowledge, so strange unto all men's conceits, and so far above their imagination; Lastly, seeing all other Books of the same subject are found to be erroneous, & the authors thereof disagreeing among themselves so many ways; And seeing the holy Scriptures could never be branded with errors, or justly charged with enlargement in any line or leaf thereof (though penned and translated with so many sundry instruments so fare asunder) who then so blind or so blear-eyed that cannot see or acknowledge the Holy Bible to be thy Word or work alone?  

Spark 1.  
O gracious God and most wise Father, seeing it is so manifest that the holy Bible is thy Book, and of thy only making, (
a 2 Pet. 1.21. ) inspire into our hearts good motions, that our delight may be in thy Laws, and that we may exercise ourselves therein day and night, (
b Psal. 1.2. ) grant we may ever without doubt (
c Act. 28. ●4. ) or wavering believe it with all our heart and soul, th●t it may be sweeter unto our mouths than the honey or the honeycomb; (
d Psal. 90. ) and that it may be dearer unto us than thousands of gold & silver. Give us that firm resolution to believe thy Word with out any further reasoning and arguing. Work so in us (good Lord) that (despising (
e Luk. 10.16. ) thy Word delivered unto us) we never seek after strange revelations. And for as much (good Lord) as there is nothing so near and so dear unto thee as thy Word, which proceeded (
f Mat. 5. ) from thy mouth. Grant that we may be in love with nothing so much as with thee and thy Word. Grant therefore (O Lord) that we may keep thy sayings (
g Luk. 2. ) and ponder them with blessed Mary in our hearts. Lastly, Lord, whatsoever thy word doth sound in our ears, let not our hearts be like the thorny ground, the stony, nor the beaten high way, but like the good ground that bringeth forth some forty, some fifty, some sixty, and some an hundred fold, To the glory of thy name and our salvation, through Jesus Christ, Amen.    

Sect. II. Of the Honour of God.  

The School of Honour.  seeing that every creature is made & created for the honour of the Creator, and doth in his nature respect his honour and glory, in somuch that the greatest honour that the creature can have, is to be made for God's honour, & that the honour of God doth respect the honour of all other creature●, and the injury and dishonour of God, the injury of all other creatures: so that when the creatures are well used to God's honour, than God is glorified; and when they are abused, then is he dishonoured. For God being honoured; & God being dishonoured the Creatures are dishonoured. And hence it is, that in the honour of God, are included infinite honours, and in the dishonour of God infinite dishonours. Therefore that man which honoureth God, cannot choose but honour a●l his creatures, and especially himself being the chief of his creatures. But he which dishonoureth God, dishonoureth all God's creatures with him, and especially himself, which is Lord of the creatures: So that to honour God is for a man to honour himself; and he that dishonoureth God, doth the greatest wrong and dishonour to himself that may be. Hence I conclude (Lord) that for me to prefer any creatures honour or praise before thine is a great dishonour to thee, to myself and to all the rest of my fellow-creatures. For seeing all things ought to be for thy glory, and that thy glory is the glory of all credit tures, then whensoever we aim at our own honour, we become directly thine enemies. For whensoever we seek not thy glory directly, then of necessity we seek our own glory, for there is no mean between them; insomuch that we are always directly either subjects or traitors, friends or foes to our God.  
O good Lord, is it fit that thou shouldest make a creature of nothing, after thine own image, & he to be contrary to thine own glory, being the omnipotent Artificer? what greater foolishness, what greater dishonesty what greater disorder, what greater blindness, and more against reason than that the work made of nothing, should seek his own proper praise?  

Spark 2.  
O Lord, whether we sleep or wake sit, or lie, stand or go, we are thine: Therefore grant that whether we eat or drink, or whatsoever we do else, (
h 1 Cor. 10. ) let all be done to the honour, glory, and praise of thy name. For seeing thou art our Maker, (
k Gen. 1. ) grant we may obey thee. Seeing thou art our Master, (
l Mat. 1.6. ) grant we may fear thee. Seeing thou art our Father, grant we may reverence thee; and seeing thou art one God, grant we may glorify thee. O Lord, grant us grace to honour thee with all wherewith thou hast honoured and blessed us. So shall our (
m Prov. 3.9 ) barns be filled with abundance, and our presses shall burst with new wine. Grant us ever to glorify thee in thyself, & in thy members; for thou hast taught us, that he, which oppresseth the poor, reproveth him that made him, but he (
n Prov. 14.31. ) that hath mercy upon the poor honoureth ●hee.  
O loving Father, seeing that thine is glory, victory and praise, for thou art the King (
o Psal. 24. ) of Glory; Let all my (
p Psal. 62. ) health and glory be in thee: let us not honour thee with our lips, but with our lives and souls also.  
For thou wilt not give thy glory to none other, (
q Isa. 42. ) let us not be desirous of (
r Gal. 5. ) vainglory. Therefore, not unto us, not unto us (Lord) but to thy name give the glory, To whom be Glory for ever. Amen.    

Sect. III. All in us must be to God's glory.  

The Saint's Service.  FOrasmuch as man is made for God's glory, and because whatsoever is given to man, is given him only for the service of God, therefore we are to think, that because we can love, we are to love God; and because we have power to know, we are to know God; and because we can understand, we are to understand what God is; because we can fear, we are to fear God; because we can honour, we are to honour God; because we can worship, we are to worship God; because we can pray, we are to pray to God; because we can obey, we are to obey God; because we can trust, we are to trust in God; because we can hope, we are to hope in God: And whatsoever good thing else we can do, we have power to do it, that we might serve our Ceator in doing it.  

Spark 3.  
O eternal God and most merciful Father, Hallowed be thy name (
t Mat. 6. ) for ever. As thy intent in creating me was to frame me for thy glory, so grant it may be my mind, and purpose, study, and whole endeavour to seek thy glory, and to publish thy praise. For Lord, thy glory and praise wilt thou give to none (
x Esay 42: ) other but to thyself. Lord give us such measure of thy grace, That our lights may so, shine before men, that they seeing our good works (
z Mat. 5.16 ) may glorify thee our Father which art in heaven. O Lord, because we can love, let us love (
a Mat. 10.37 ) nothing in comparison of thee, let us desire to know nothing but thee, and Christ Jesus thy Son crucified. Let us never fear them that can hurt the body, but rather fear thee that canst destroy both body (
b Mat. 10.28 ) and soul together. Let our honour be to reverence thee, our prayers to invocate thee, our obedience unto thee; our belief, faith, hope and trust in thee, through Jesus Christ for evermore, Amen.    

Sect. IU. How God must be served.  
ALthough we own all good duties generally unto God, 
The Paths of Piety.  because he is our Creator, & we his creatures, he our Lord and we his servants, yet are we to perform every duty to him for particular respects: For we ought to yield him some service in one respect, and some in another respect; and therefore we are,  
1. To love God, because he is the fi●st good, and chief good, and only good; for there is nothing good but by him, and therefore God is to be loved in respect he is good, and after the same manner as he is good, so is he to be beloved. Now, he is the first good, and therefore first to be loved: He is the chief good, and therefore chief to be loved: He is the purest good, and therefore most purely to be loved: He is an infinite good, and therefore infinitely to be loved. And because nothing is good but thorough, and in him, therefore nothing is to be beloved but in him.  
2. God is to be feared, because he is omnipotent; and because he is chief and only Almighty, therefore is he chief and only to be feared: And because he is eternally Almighty, therefore he is eternally to be feared: And because he is the only Almighty, therefore to him only belongeth fear: And because he is most truly Almighty, therefore is he most truly to be feared.  
3. In respect he is our Lord, he is to be honoured: And whereas he is the chief Lord, therefore he is chief to be honoured: And because he is infinitely chief, therefore is he infinitely and chief to be honoured: And because he is the first beginning of man, therefore he is the first to be honoured of man.  
4. Obedience belongeth to God, because he is above all things, and because he is only, chief, and eternally above all, therefore he is only, chief, and eternally above all to be obeyed: And because he is only superior unto man, therefore he is chief to be obeyed of man.  
5. He is to be glorified and praised, in respect he is the Worker, Maker, and Creator of all things: And because he is the chiefest, the wisest, the first and only Creator and maker of all things, therefore he is chief, principally, wisely, and only to be glorified, magnified, and praised: And because he is the maker of man, therefore he is to be loved and glorified of man.  
6. God is to be beloved, because he is true, and truth itself and no liar: And because he is the first truth, and most perfect truth; therefore he is first to be beloved, & most perfectly to be beloved: because he is the chief truth and chief faithful; therefore he is chief and most faithfully to be beloved. To conclude, to God belongeth Hope, because he is powerful and willing; and only knoweth how to help and to save: and because he is the first power, the only powerful, chief powerful, wise and willing; therefore he is chief, principally, only wisely and willingly to be hoped in. Thus we owe all duty to him who is Lord of all, and that particularly for particular causes.  

Spark 4.  
O Lord, we are thy creatures, and thou art our Creator; create in us a new heart to love thee above all, 
c Gen. 1. Deut. 11.  who art most good and 
d Joel 13.  loving. And as thou art the first good, so grant we may first love thee and seek thy kingdom 
e Mat. 6. . And for as much as all things do fear 
f Amos 6.  thee, which art most fearful, let us fear thee first, and fear thee most, let us neither love, fear or reverence any thing above thee, nor any thing before thee, nor any thing equal with thee, nor any thing but for thy sake. And because thou art only praiseworthy 
g Psal. 145: ; therefore (Lord) let all the world praise thee, and especially man. O Lord, let our tongues be the Pen 
h Psal. 45.  of a ready Writer, to paint thy praise. Let us not only praise thee with the best members that we have, but with all the members that we have, through Jesus Christ our Lord, Amen.    

Sect. V The love of God the best Gift.  
OF all the gifts and blessings which the Lord bestowed upon man, 
The Debtors discharge.  there is none so great, so good, so sweet and so pleasant as his love; because whatsoever other blessings he hath bestowed upon us; th●y were and are bestowed upon us for his love's sake. For he first gave his love unto us with himself; and then all things for his sake. Yet if we would desire to requite God's kindness, and to be thankful unto him for his blessings; there is nothing wherein we may answer him so easily as in his love: For if God be angry with us, we must not answer him in his anger, and be angry again; If God doth judge us, we must not judge him again; If he doth teach us, we must not teach him again; or if he doth correct us and rebuke us, we must not think to do so with him again: But when God doth love us, we may love him again. For God did never find fault with such as did seek to imitate him in his love. Adam aspiring to be like God in knowledge, was cast out of Paradise. Lucifer aspiring to be like God in Majesty, was cast out of heaven: The Sorcerers of Egypt, seeking to imitate God in his Miracles and wonders, were drowned in the Sea. But for coveting to be like God in love, none, neither man nor Angel was punished. For seeing God doth love us in the highest degree and above all degrees of affection, we may love him again with the highest strain of our love, even with all our heart, soul, strength and might: For God loveth us, to the intent he may be beloved of us.  

Spark 5.  
O Blessed Lord (the true loadstone of love) as thou hast made me after thine own image, 
Gen. 1.  so repair it in me, that by loving thee again for thy love, I may be the more like unto thee which art love itself: Let the beams of thy love so warm me, and so beat upon my cold heart, that it may reflect unto thee again: And as thou hast loved me above all the works of thy hands; 
1 John 3:  so grant I may love thee again above Father, Mother, Wife, or children, and be ready to forsake all and follow thee 
k Mat. 10. : Yea let me love nothing in comparison of thee, nor any thing but in thee and for thy sake. Therefore, Lord, let nothing seem sweet or worthy of love in my sight besides thee: for such as love thy name 
l Psal. 5.  shall be joyful in thee. Therefore as thou art love everlasting, so grant I may love thee with an everlasting love: and as thou art all love, so grant I may love thee with all my love; And as thou lovest all the works of thy hands (and hatest nothing which thou hast made) but especially man above all; so grant that for thy sake I may love all the works of thy hands, as they are thy works, but thee above all, through Jesus Christ our Lord, Amen.    

Sect. VI Of the glory of Heaven.  

The Saint's Freedom.  Well might the sweet Singer and Psalmist of Israel say of that glorious habitation of Saints, very excellent things are spoken of thee thou City of God. 
Psal. 87.  For thou, Lord, to show us the beauty and bravery of that place, callest it by the name of a City. For whereas, it is called in many places a kingdom, 
Mal. 5.  to show the greatness and largeness of the place; yet, left any man by that name of a kingdom might suspect or imagine that there were in heaven many Hills and Deserts, and such like waste places, where nothing but bruit beasts did inhabit, as in Woods and Rocks and such like, as in this world; therefore though it be called a kingdom, yet it is such a kingdom, as in all beauty, civility & pleasantness, is like a city, where fair Temples, Houses, Galleries, Gardens, Orchards and such delights are most plentiful. Neither is it termed a city so much for the beauty of the place, as for the goodness therein contained and practised: For in this city, though there be divers Nations, of all countries and kindreds; yea, of Angels, Archangels, Principalities and Powers an infinite company, and an innumerable multitude, and in all likelihood, more in number than men, being of a differing kind from man; yet they have all but one law and one language, one king and one government, being all true citizens, having one heart and one mind, all guided and governed by the law of perfect charity; and because charity is contrary to hatred, envy, contention, discords, brawls, and other sins, and vices; Therefore that city and place of bliss must needs be void of all anger, brawl, strife, envy, malice, uncharitableness and such like. For there must reign true charity with justice, peace and joy in the holy Ghost: 
Rom. 14.  neither is peace and amity the only felicity of this place, but perfect liberty is also granted unto the citizens thereof; and that in many respects; as first, a freedom from the servitude of sin. For whereas in the earthly Paradise Adam had ability and power not to sin, à posse non peccare; in this celestial Paradise they have non posse peccare, an impossibility to sin. Such shall be their liberty from sin, that they shall not be able to sin at all. And as they have this freedom and liberty from the servitude of sin, so likewise from the servitude of death and mortality. For as in the earthly Paradise Adam had non posse, non mori, a disability not to die; so in the city of Heaven, he hath an impossibility to die. So that, not to be able to sin, or not to be able to die, showeth a freedom from sin and death. And as they are free from sin and death, so from all kind of necessity. For here men have need to eat, drink, sleep, sit, stand and walk sometimes; but in Heaven the Saints of God have no such need: for they need nothing, but enjoy the glorious liberties of the sons of God. 
Rom. 8.  How sweet this liberty is, the poor, the rich, and the hollest men in the world may quickly know and perceive. For what pains do poor take; yea, how do they toil and moil, cark and care, trot and drudge for a little meat, drink and clothing, which they must have to supply their bodily wants; and what great thanks do they hearty give unto those that supply their present want & free them from this painful servitude of necessity. Yea not only poor men feel the misery of this; but holy and sanctified persons are much molested and cumbered with this servitude of necessity, and think it a grievous burden to be bound to care for their own bodies necessary provision, accounting the time they spend about such business, in a manner lost, and ill spent, or at least, that this care in providing is a hindrance to them from better employments in holy businesses, in so much that many Christians in the time of the Apostles were so busied and delighted in holy meditations, 
Euseb. lib. 2 Hist. c. 15.  that commonly they never took leisure to feed their bodies till after the suns going down: yea, some forgetting to take meat and for three days together, 
Mar. 8.  and some for whole weeks; This bondage of necessity and corporal need was so heavy unto some of them, that no doubt it made them cry out with St. Paul, Oh wretched man that I am, 
Rom. 7.  who shall deliver me from this body of death. And though the rich citizens of this world seem to be little troubled with this bondage of necessity, because their meat and drink is sweetly prepared for them, their rest in soft beds, a kind of contented quietness, and Sabbaoth of rest; yet if they exceed never so little in the use or abuse of any of these, they fill their bodies with sundry, and perhaps incurable diseases, for the expelling of which they shall be fain carefully to seek, and unwillingly to take many bitter potions, and to endure many griping pains; yea, they shall be driven, will they nill they, either to be at debate with God, and to undergo his wrath, or else to fight with their fleshly concupiscence for temperance and sobriety, which strife is often both dolorous and dangerous to the patiented. Therefore both rich and poor, wicked and godly are troubled and vexed in the city of the world with this servitude of necessity: but the children of God in the city of God, are freed from the servitude of all this misery: For they cark not, toil not, eat not, drink not, sleep not, surfeit not, sicken not, but have perfect liberty from the bondage of sin, of death, of necessity, and which is more from the law, because the law is not given to the just, but to the unjust, and none are more just than the blessed Saints which are justified in the blood of the lamb, and clothed with his white unspotted robe, being confirmed in true justice, and unable to do injustly; and though the just that live in this world have no threatening and permanent law to which they are bound, because willingly and with a glad heart they obey unto the precept of God without law or compulsion; yet they have a directing law and rule of godliness given them of God, binding them to do what the law commandeth, and to leave undone what it forbiddeth: but the Saints in heaven which enjoy that glorious liberty of the sons of God, need no law or direction, who in the word and Son of God behold all righteousness, and are so confirmed in perfect love, that they cannot decline from the will of their God. Thus do they live and love in that holy place as crowned Kings and free Citizens in the heavenly Jerusalem, being freed from the bondage of sin, death, necessity, and the law, attending the service, of the everlasting God, which is true liberty and perfect freedom forever.  

Spark 6.  
O Gracious God, bring me unto thy strong City 
d Psal. 40. , say unto me in the worthiness of thy son, thou good and faithful servant, enter into thy Lord's joy 
e Mat. 25. . O God thou seest how my sins have taken such hold 
f Psal. 40.15  upon me, that I cannot look up to thy holy place. Lord, break the chains of my sins, and let the pitifulness of thy great mercy lose me from the bondage of sin, the fear of death, 
Rom. 8.1.  the misery of this wretched life, & from the terror and rigour of thy law, that I may believe and feel that there is no condemnation to them that are in Christ Jesus. Lord, grant that we maybe fellow Citizens with the Saints, and never look for a resting place here; but let me say and sing with thy holy Prophet, If I forget thee, O Jerusalem, let my right hand forget her cunning; yea, If I remember thee not, let my tongue cleave to the roof of my mouth, if I prefer not Jerusalem in my (
q Psal. 1ST. ) mirth    

Sect. VII. Of the Kingdom of Heaven.  

The King's Palace.  THe place of Joy, and the eternal rest of the Saints of God is described unto us in the Word of God by four special names above the rest, whereby we may guests at the happiness therein contained, namely by the name of (
a 2 Cor. 12. ) Paradise, of a (
b John 14. ) House, a (
c Heb. 12. ) City, and a (
d Mat. 5. ) Kingdom. It is called a Paradise, to show that it is as a Garden or Orchard of all sweet pleasure and delight: But lest we might imagine by the name of Paradise, that the place of joy is but as a Garden adjoining to a backside, or a place by some corner of a house; It is called a Princely House, or Palace, where many mansions and chambers be, where besides a Garden, there are also Halls, Parlours, Chambers, Galleries, Banquetting-houses, and all other Lodges of pleasure; but because a house, though never so great, cannot contain any great company or extraordinary multitude, whereby we might be induced to believe that there can be but very few that can be saved for want of room in heaven, therefore the place prepared for us is also called a City, which contains many Houses, many Palaces, many Temples, many Orchards and such like places fit to contain and entertain many millions of Saints and Angels, but lest we should imagine that a City may be little, and not spacious enough for the Sons of God, and such as follow the Lamb, therefore it is not called only a Paradise, a House, or a City, but a Kingdom, yea, the Kingdom of Heaven, in comparison of which the whole earth is but as a point: So that the Saints of God shall not only be ●● a Garden or Paradise of all delight, but also in a Palace of all pleasures, In a City of all good Government, acquaintance and familiarity, yea, in a Kingdom of all Glory and Majesty, where every Servant of God shall be his Son, and every Son a Citizen, and every Citizen a crowned King to reign with the King of Kings for ever.  

Spark 7.  
O God, seeing there is with thee such a Paradise of pleasure, (
q Psal. 84.1. ) grant that I may not love this earth nor the vain delights therein, and seeing thy House and Palace hath so many room● and mansions, (
f John 14▪ ● ) let me not delight too much in building houses here upon earth, as if I meant to stay here for ever, (
r Psal. 49: 11. ) but with the Patriarches, 
m Heb. 11: 10.  Prophets and Apostles be content with such tents and mansions, as may best put me in mind of thy dwelling. And seeing that holy and heavenly Jerusalem is so great and glorious, (
d Psal. 84.1. ) let not me look here (
g Heb. 11.9. ) for any abiding City, nor greedily gape for the Kingdom and preferments of the world; seeing such a Kingdom is prepared for me that is like a well governed City, a strong Palace, or a Paradise of pleasure: But when I walk in my garden, let me desire thy Paradise, when I sit in my house, let me think of thy Palace, when I tread in the town, let me remember thy holy City; and when I see the glory of the world, and this earthly Kingdom, let me seek thy Kingdom and the righteousness thereof, 
Mat. 5.  through Jesus Christ our Lord, Amen.    

Sect. VIII. We must serve God in our prime and best time.  
IT is a rule most certain in Reason and Divinity, 
Abell's Oblation.  That man ought to yield his love and service to God as Creatures do give their love and service unto us, who by the Ordinance of God do yield us both love and service in the best fashion, or else man would not accept it: And therefore the trees do not only give their fruit willingly, but such fruits as are seasonable, sweet and delectable; otherwise if they were bitter, rotten and unpleasant, we would not care for them. For we ought to give our love and service to God when it is seasonable, sweet and pleasant, or else God will not accept of it.  

Spark 8.  
O gracious God, as thou hast made me in the best fashion 
p Gen. 1. Psal. ●. Col. 3.  more excellent than all other Creatures, thy holy Angels excepted; So grant I may yield the sweeter love & more pleasant service than they, by how much my Creation excelleth theirs. Let me not bear leaves 
q Mat: ●1. Mark 11.  but fruits, and those fruits which are most sweet and pleasant in thy sight. Let my prayer be fervent, 
r 1 Cor. 14.  my zeal burning, 
a Psal. 69. and 119. 2 Kings 10.  my faith unfeigned, 
b Mat. 9 1 Tim. 1.  my fear filial, 
d Psal. 86.  my obedience childlike 
e Luke 2.  my alms cheerful, without ostentation, and my whole life a pattern 
f Mat. 5. 1●.  for my posterity, through that true pattern of all purity, Jesus Christ our Lord, Amen.    

Sect. IX. Our love to God.  

Sorrow's Antidote, or Salve.  AS sorrowfulness is the death of the body and the grief of the soul, so joy is the life of both. For where there is no joy, there is no life; and where there is all sadness, there is nothing but death. For as the Soul's life consisteth in joy, so the death thereof in sorrow: So that he which hath true joy hath life; but he which loveth his God in heart unfeignedly, hath true joy. And seeing this joy doth arise from the love of God only and from none other; therefore it followeth that to have all our love, all our good, all our content, and all our delight, yea, and all of life is to have the love of God. And seeing the love of God. (I mean, our love to God) is within man, that is in his will, heart, and affection, it followeth therefore, that to seek all our love, all our life, and all out contentment, we need not to go out of ourselves.  

Spark 9  
O gracious God, teach me to have this treasure within me, namely, to love thee with all my heart, 
d Deut. 6.  with all my soul, and with all my strength; and because, sweet Father, I cannot love thee 
e 1 John 4.20.  whom I have not seen, except I love my brother whom I see daily. I beseech thee, that I 
f Levit. 19  may love my neighbour as myself, and that I may love thee above myself, that neither tribulation, 
g Rom. 8.  nor anguish, nor famine, nor nakedness, nor life, nor death may be able to separate me from the love that I have unto thee in Christ Jesus; That I may forsake 
b Mat. 10.81.  Father and Mother, Wife and Children, and leave all and follow thee.    

Sect. X. Of Christ's Passion.  
O Sweet Saviour, 
The Patient's Pattern.  we find that most true which the Prophet Jeremy spoke in thy person, when he said, My grief is above all grief. For all thy five senses had no small taste of grief: As the feeling vexed with the sharp nails, wherewith thou wast pricked. Thy hearing with the opprobrious terms wherewith thou wast blasphemed. Thy taste with the vinegar and gall wherewith thou wast fed. Thy smelling with the filthy spittle wherewith thou wast besmeared; and thy fight with that wicked crew by whom thou wast abused; nay, there was not one part in thee left untormented that might be afflicted: For thy head was grieved with thorns, thy hands and feet with the nails, thy back with the whip, thy heart and side with a spear, thy whole body with grief and nakedness, and thy soul with heaviness. Thus wast thou tormented in every part for me that have offended thee in every member; giving mine eyes to behold vanity, mine ears to listen to folly, my tongue to speak blasphemy, my throat an open sepulchre, my hands the instruments of wrong, my feet swift to mischief, my heart to all wickedness, and my whole body to uncleanness.  

Spark 10.  
O most m rcifull Father, behold thy S●nne, who did endure this for my sake, 
q Isa. 53.  behold him that hath suffered, and of thy goodness remember him for whom he hath suffered. Behold his humble hands, and forgive the sins which my harmful hands have committed: Behold his gracious eyes th●t never affected 
p 1 John 2.1  vanity, and so give the wickedness that my greedy eyes have delighted in: Behold his chaste ears that never were attentive but to goodness, and forgive my sins in harkening to lewdness: Behold his deep wounds in his merciful hands, and forgive the sins of my idle hands: Behold his feet which never stood 
q Psal. 1.1.  in the way of sinners, and make my paths perfect in thy tract: Behold how his side became bloody, his bowels dry, his sight dim, his countenance pale, his arms stiff, how his feet hung, and his blood ran in streams to the ground; O Lord, spare me for whom he hath spilt his blood; O good Lord, my sins were the thorns, the nails and the spear that wrought such a passion in him, and shall such a passion work no compassion in me? Shall not so powerful a passion, that wrought remorse in the Sun, in the Moon, in the Earth, in the vail of the Temple, in the dead bodies, and in the very stones 
d Mat. 27.51, 52,  move me to pity thy pains for whom thou hast suffered; for thou diedst not for the Sun, nor the Moon, nor the Temple, nor the Earth, nor the Stones, but for me Man, and for my salvation thou camest down from heaven, and waste made man, crucified and buried, therefore I will praise thy name for ever with the best member that I have.    

Sect. XI. Of our Filiation.  

The Affinity of the godly.  BY Grace we may not only call God our Father, because by Christ we are his adopted sons, but because we are also his creatures and the works of his hands: For we call them rightly fathers, which give their being to their children; I mean, which immediately are the cause that their children h●ve substantial bodies, and they are called sons to those men of whom they receive body and blood, being and beginning. Now as we have the substance and original of our corruptible bodies from our earthly Fathers, so have we our souls immediately from God, who is our heavenly Father: so that God by creation is the Father of us all, and we his sons; and as all those are termed brethren which receive their bodies and beginning from one man; so may all those be well called brethren, that receive their spirit, life and soul from one God: So that God both by Creation and Redemption is the Father of us all, and all of us are brethren: and look how much the soul doth excel the body, so much the more fare, doth our heavenly Father excel our earthly Father; and so much doth our fraternity in God excel our brotherhood in man. For without comparison God is more properly to be termed a Father in respect of the soul, than a carnal Father is in respect of the body, because the body in comparison of the soul is as nothing. For a man is a man in respect of his soul, and the body hath his being only for the soul; in respect therefore that the soul is the chief thing in man, it is evident that God from whom it cometh, is the chief Father. So that every man is more the son of God than he is the son of his carnal Father, because he receiveth this principal part immediately from God. Nay, which is more, man receiveth from his carnal Father but some part of his body, for he receiveth part from his mother; yea, both his Father and Mother are but the instrumental cause in generation, for God is the principal in the generation of the body, and the only and sole cause of the soul; for man receiveth his soul only from God, not in part, as his body from his carnal Father, but wholly and entirely. Now therefore seeing we are called sons more in respect of our souls than in respect of our bodies, it followeth that we are brethren in respect of the soul, more than in respect of the body; for in respect of the body alone, bruit beasts have a fraternity as well as we, but not in respect of the soul, because they have none properly. So that it followeth that we are all rather to be termed brethren, b●cause we receive our immortal souls immediately from one God, created after his image, than those who but in part and imperfectly receive their bodies from one and the same carnal Father; therefore, look how much more dear our souls are than our bodies unto us, so much more dear aught God to be unto us than our carnal Fathers, and our love to men as they are our brethren in God, more than as they are our brethren in the flesh. And if we be induced to love, honour, fear, reverence, and obey our carnal Fathers, of whom as instruments we received but our bodies, and those but in part; then how much rather ought we to fear, reverence, love, honour, and obey our spiritual Father, from whom only and immediately we received wholly our Souls & principally our bodies also. And further if we love our Father, and brother in the flesh so dear, that we can suffer no injury to be offered unto them, no harm to be pretended towards them, nor no word of the least disgrace to be spoken of them, and that only in respect they are our father and brother in the flesh: How much more than ought we to love our Father and brethren in the spirit, and to affect them so dearly, as not to suffer any dishonour unto them, any disgrace, any injury, nor any unseemly word at all to be uttered against them, by any, if we might help it or hinder it.  

Spark 11.  
O good Lord, thou art our God and Grandfather, yea, our near and dear Father; give us, Lord, thy spirit of grace, whereby 
p Rom. 8.  we may call and acknowledge thee our Father: Let us remember, Lord, that our Father in heaven is one 
e Mat. 23. ●  and therefore study all to become 
f Rom. 12.  one in thee, 
g Eph. 4.  for we have but one Father, one faith, one body in Christ, one Baptism through Christ, one Lord, and one Law. Therefore, Lord, as thou art one; so grant we may all be one in thee: Teach us, O Lord, to reverence thee as our Lord, to love thee as our Father, to fear thee as our Judge, to obey thee as our Maker, & to expect thee as a Saviour; Grant this, O Father, for Jesus Christ's sake, in whose name we and all thy children are bold to call thee Father, saying as thy Son taught us 
k Math. 6. , Our Father which art in Heaven, etc.    

Sect. XII. Christ our only Saviour.  

A watch word for Jewish infidels.  AS the Scripture doth promise us no other Saviour but Jesus Christ: So doth Christian Faith and humane Reason persuade us, that there can be no other: For if Jesus Christ were not that only Messiah, and true Saviour, that must satisfy God's infinite Justice for all our sins, it were expedient and needful, that, before this time, another Saviour should be sent. But seeing God permitted Christ Jesus alone all this while to rule in the world in his name, suffering all people to follow him, and to believe in him, as in God the true Saviour. If Christ then were not the Messiah, it should happen that God by suffering him should hinder himself, and be against himself, and his own Kingdom, because he disposed his people to believe in such a one as Christ is. For it must needs be that he which God sends for a Saviour, should do as Christ Jesus did, affirming himself to be true God and man, destroying and impugning all sins, and this cannot be done: For if God should send another that should do as Christ did, and say as he said, than he should in all things agree with Christ; his Doctrine with Jesus' Doctrine, his works with Christ's works, for greater works cannot be, but this cannot be, for then more than one could be the Son of God, the Messiah, the Saviour, and Gods anointed, which must be anointed with the oil of gladness above his fellows: But if there should be more than one, than the Saviour must have an equal, but Christ hath no fellow: For he is the Archangel and chief Messenger of all. The Jews indeed for all this do look still for God's promise to be fulfilled, and so look for Christ to come, and the Christians believe that he is come already, and that God hath fulfilled his promise: God therefore having promised to send the Messiah to Jew and Gentile, and to ●ll that want him; by this means he should do against himself (were Jesus not the promised Messiah) by hindering all people to believe a future promise, and by suffering Christ Jesus so long to rule and reign under the name of the true Messiah, and so he should suffer all Christian people to be deceived in his promises: But God hath suffered Christ to reign, and will, ill he hath put all his enemies under his feet, till he hath delivered up the Kingdom to God the Father, 
1 Cor. 15.  and hath also permitted all Christians, and many Jews firmly to believe in him, and to preach him over the world. Therefore, Lord, they that will not believe the coming of thy Son, the true Messiah, are utterly deceived, and far wand'ring from thee and thy truth.  

Spark 12.  
O sweet Saviour, be thou over me a Saviour, and grant 
a Act. 4.12  that I may never acknowledge any other name whereby I may be saved but only by thy sweet name Jesus. And I beseech thee, Lord, let not any thing be able to separate me from the love of Christ, 
Rom. 8. 35.38.3●.  neither tribulation, nor anguish, nor persecution, nor famine, nor nakedness, nor peril, nor sword, nor death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, but grant that I may count 
b Phil. 35.  all but dung that I may win Christ. Let me never forsake thee, 
c Joh. 17.1.  but ever acknowledge thee to be only God and whom thou hast sent Jesus Christ. For 
d Esay: 5.3 11.  the knowledge of thy righteous servant shall justify many. Instruct me therefore that am unjust, that I may perfectly know him, and by knowing him aright I may be rightly justified. Grant this Lord, for his sake that never disobeyed thee, even thy 
e Mat. 3.17  well pleasing Son, and my most loving Saviour, Jesus Christ the righteous, to whom with thee, and the Holy Ghost be ascribed all praise and power, government and glory, might and majesty, rule and dominion, now and for evermore, Amen.    

Sect. XIII. Of our Regeneration in Christ.  

The fraternity of Christians.  WE find that there are three things requisite to make a man perfect & complete in this world, namely, 1. A Body (or trunk of flesh.) 2. An immortal soul. And 3. A virtuous disposition or inclination in both; namely, the well-being and well-doing of both. Now the first man, Adam received all these three from God (i. e.) 1: A Body, 2. A Soul, 3. The welfare and good being of both: But because our first parents lost the well-being and good inclination of both these, and having only these two remaining, namely, a Soul and a Body: therefore other men begotten from Adam, received from him but only a being, namely, a body with a soul infused of God; but not the happy being and good disposition of both. Therefore in every man there is a double generation, the one from Adam, the other from God. In the first generation, man receiveth immediately his body and flesh from the fi●st man, Adam. In the second generation man receiveth his soul immediately from God; although indeed both body and soul be from God, yet after divers manners: But in a Christian man and the child of God there's a third kind of generation, which we usually call Regeneration. For he receiveth his body immediately from man, his soul immediately from God, and the holiness and sanctity of both from Christ, God and man: So that a Christian man hath three generations, or he is thrice begotten. First, receiving his body mediately from man: Secondly, his soul immediately from God: and Thirdly, the holiness of both from Christ, both God and man; And this third and last generation maketh the child of God complete, for without this we are nothing in God, though something in nature. For the first generation is libidinous, unclean, and corrupt; and by it a man is damnable: Because receiving our flesh from Adam, we receive with it the fault of Adam, the corruption of Adam, and the punishment due to it for the same; by which we become hateful to God, odious to good creatures, and the children of wrath. The second generation, which is the creation and infusion of the soul by God into our bodies, is clean and holy, as it is infused by God; but because the body is infected and corrupted, it doth presently infect the soul. But the third generation is holy; in it we receive all the goodness, beauty, & rectitude of soul and body, which reduceth them both to the right state, taking away the wickedness and corruption thereof, making a man, being before God's enemy, to become now his friend, and his child; So that we have not lost (God be thanked) so much by our first fall and generation in Adam, as we have gained by our regeneration & recovery in Christ. For in our first generation Adam was the head; but in our regeneration Christ is our head. In our first begetting Adam was espoused to Eve, but in our last begetting every Christian is espoused to Christ. In our first generation the flesh did bear rule, in our last generatiation the spirit doth bear rule, subjecting the flesh unto his motion. By our first generation we were altogether carnal, brutish, and beastly, but by the last generation we become spiritual, reasonable, and divine. By his first generation man lost the true image and similitude of God, and got the similitude of Satan; but by this last generation we got again the rectitude of God's image lost, the goodness, fairness, & beauty thereof. By our first generation in Adam we got the roots of all evil, but by our Regeneration in Christ we receive the roots of all goodness. So that our last generation is not the least work of grace. For man by his fall was worse than nothing, but by this last generation he is renewed, born again, and made a good thing. And as in our fi●st generation we have our Father and Mother, namely, Adam and Eve; So in this generation we have our Father and Mother, our Father, Christ God and man, and our Mother the Church which is the Spouse of Christ; so that in our Regeneration our conception is by the spirit of God, our birth is our Baptism, the Church our Nurse, and Mother, the breasts which we suck are the two Testaments, our meat th● pure milk thereof, our growth increase of grace, heavenly wisdom, and everlasting life. And by this new birth in Christ all of us Christians are brethren three ways. First, we are brethren as concerning the flesh, having all of us Adam for our Father. Secondly, we are brethren as concerning the soul, having all of us received our souls from one & the same God. Thirdly, we are brethren in Christ, touching the holiness and sanctity thereof by grace in him, which is our new birth. For wheresoever this third kind of brotherhood is not, there all the rest are dead in deed; for this is the fraternity of grace, and the rest but of nature; and betwixt grace and nature, I mean, between our being in nature, and our being in grace, there is no small difference: For there is great difference between our simply being, and our holiness of being. For it is one thing to be, & another thing to be well, holy, and godly, in the manner and form of our being, for being may be without the holiness thereof. For we see by experience in our bodies, that our members have being, and their well-being; for the heart, the liver, and the head or brain do impart unto the rest of the members whatsoever they have; for the liver giveth all blood and gross humours unto the members, of which the members are both made & nourished, and these humours are conveyed to the members through the veins, and this liver may be compared to the first man in generation, which only giveth a body unto man. The second part in a man's body is the heart, and it sendeth natural heat unto all the members, with vital being; and this is conveyed from the heart to the members by the arteries; and the heart giving this vital heat is like unto God, that giveth the living soul to the body: for as the soul doth quicken the body, even so doth the heart give vital heat to the members, for without this natural heat the members were dead; The head, which is above all, containing the brain in it, doth by the nerves give unto all the members both sense and motion; this head is like Christ, which giveth all sense and motion of grace unto us his members. Therefore, as the members of our bodies receive blood from the liver, life from the heart, and sense and motion from the head; so, we receive first our flesh from man, our soul from God, and all motion and sense of grace from Christ, both God and man. Whatsoever the liver & the heart doth give to us, it is for the being of our bodies; but whatsoever the head giveth to our bodies, it is for the perfection and well-being of the members. So that when a member in our bodies looseth sense and motion, it looseth then his perfection and well-being; though it looseth not his being which it receiveth from the liver and the heart: So that we see, that a member may lose his well-being and perfection, though not his being simply. As for example, that member that is possessed with a dead palsy, hath lost his well-being and perfection, namely, sense and motion which is receiveth from the brain. By this, Lord, I see thy mercy towards thy enemies; for though they receive not the sense & motion of grace from Christ, as from their head, yet they still receive their influence from God, because they are preserved in their being, as touching their soul. For, having no life of grace, they have from God the life of nature by the soul; and as concerning their flesh and body, they receive the benefit of creatures, namely, a preservation of their being.  
O Lord, if thou dost so much for such as have no life nor motion from Christ; what wilt thou do to such as live in Christ? Lord, thou art full of wisdom, and hast given us these three principal parts, that we might think of our threefold generation. For when we think of our liver, that giveth blood and substance to our members; it putteth us in mind that we received our flesh from man: when we think of our heart which giveth vital and natural heat to our members, it puts us in mind that we received our Soul from the living God. Lastly, when we think of our head that giveth sense and motion to our bodies, it maketh us remember, how that we receive in our last generation all sense and motion of grace from our head Christ. And calling this to mind, we must remember, that every Christian is a threefold brother unto us: First, by man, as having all of us our flesh from one and the same man Adam. Secondly, by God, as having all our souls infused into our bodies, by one and the self same God. And thirdly, by our Redeemer, as having all of us that be Christians received all grace and good motions from one and the same Christ, God and man. Therefore, we ought to love all as brethren in the flesh; but love them the more as brethren in Soul; but love them best of all that are brethren in grace unto us; for whosoever is our brother in grace, must needs be our brother in soul and body likewise: And therefore a Christian is no half brother or base bro●h●r.  

Spark 13.  
O Lord, That we may be perfect, grant that we may be born 
b Joh. 3.5.  again of water and of the spirit: And because our first generation in the flesh is foul and filthy, lustful and lawless, grant we may 
d Rom. 8.13  mortify the deeds of the flesh by the spirit, and subdue the rebellion thereof: O Lord, beget us again in thy Son 
e 1 Joh. 5.1: Joh. 3.3.  Christ, after thine own 
f Ephes. 4 23 24.  Image in righteousness and true holiness of life. O Lord, grant, that as the first Adam by his flesh 
g 1 Cor. 15.22.  corrupted all thy children; so the second Adam by his flesh may save all thy children. Good Father, seeing we are made 
h Gen. 1.27  by thee, and 
i Joh. 3.3.  born again of thee; let us have no strife between us for our Father's sake; because we are brethren, grant us to love our brother whom we see daily, & to love thee whom we have not seen; lest otherwise we be judged of thee to remain in death, and counted as 
k 1 Joh. 3.14, 15.  Murderers and man-slayers. Therefore give us grace to love our Christian brother more for his father's sake, for his own sake, for Christ's sake, and for thy Image sake, than our brother, cousin, or kinsman in the flesh. For by this love towards our brother, we shall be known to be thy 
l 1 Joh. 2.3  disciples. Grant us therefore, sweet Jesus, that we may follow thee as thy Disciples, 
m Ephes. 4.11.2.  and as dear children, walking in love as thou hast loved us, and given thy life for us. Grant this, O Father, for thy son and our Saviour's sake, Jesus Christ, Amen.    

Sect. XIV. Christ our chiefest felicity.  
WE count him most happy, 
The felici●● of the faithful.  that hath all things at will, & wants nothing; then most happy are we that are in Christ; for he is all in all unto his servants: For if we have wounds, and would have them cured, he is the best Physician: If we be wronged, our Master is most just: If we be poor, our Master is Lord of Heaven and Earth, and will not see us want: If we fear death, he is life: If we would go to heaven, he is the way: If we be in darkness, he is the light: If we desire to be nourished, he is our meat: If learning, he is wisdom: If strength, he is power. No marvel then though David had rather be a doorkeeper in the house of such a Master, than to dwell in the Palaces of Princes.  

Spark 14.  
O 
n Mat. 8.20  sweet Jesus, thou wast poor 
q 1 Cor. 1.5 Luke 1  to make me me rich: Thou wast stripped stark naked to cloth my nakedness: Thou hast spilt thy precious 
r Mar 15.46. Math. 26.28.  blood, to make a plaster for my putrified wounds: Thou becamest a 
t Phil. 2. ●.  servant in earth among sinners, that I might be made a King in heaven among Saints. Sweet Saviour, I honour thee, and humbly embrace and kiss the wounds of thy hands and feet; I esteem more of thy Crown of thorns, thine hyssop, thy reed, thy sponge, thy spear, thy vinegar; than of any princely Diadem. I am more proud of thy thorns and nails, than of all Pearls and Jewels: And I account thy Cross more splendent and glorious than any Princely Crown. Teach us, O Lord, to know thee as we ought, for thou art the way, the truth, and the life; without a way, men walk not, without a truth, men know not, without a life, men live not: Be thou therefore still the way for us to walk in, the truth for us to stick unto, the life for us to hope in. For indeed thou art the way inviolable, the truth infallible, the right way, the chiefest truth, and the truest life, grant we never wander from thee, never hope but in thee, nor never learn but to know thee our only Saviour, Amen.    

Sect. XV. Of Christ's Passion.  
O Good Lord, 
A Sovereign Salve.  why doth not my heart bleed for my sins, to think how often my Saviour bled for them. First, being but young and tender, eight days old when he was circumcised. Secondly, when he was condemned and scourged. Thirdly, when he was nailed and crucified on the Cross. And Fourthly, after his death, his side was pierced, and his very body wept water & blood for my sins. And Fifthly, in his bloody sweat, when every member wept and melted for me.  

Spark 15.  
O dear Saviour, make me sorry that I am no more sorrowful for my sins. For if my tears were in quantity like the Sea; If my sighs were like the smoke of a furnace; If my sobs could pierce the hardest Diamonds, and my wail like thunder: yet have I still cause to weep, sigh sob & bewail my manifold sins. Good Lord, make my mouth to be filled with thy praise, my eyes with tears for my offences, and my heart to bleed with sorrow for my sins. O Lord, by thy blood, 
b Mat. 9. 3●.  heal the bloody issue of my sins; and through thy precious blood wash and cleanse me from all my sins; 
c 1 Joh. 1.7  that through the blood 
d Rev. 7.14.  of that tender Lamb, the garments of our filthy spotted flesh may be made white, through Jesus Christ our Lord, Amen.    

Sect. XVI. Of the holy Ghost's operation.  
O Blessed comforter, it was thy divine will to show thyself to thy children in four sundry forms for our comfort and instruction. First like fire to manifest thy love and power. Secondly, like a cloud, to manifest thy pity and compassion. Thirdly, like a Dove, to declare thy patience and peaceableness. Fourthly, like tongues, to show thy wisdom and eloquence. For as the fire doth heat and warm all things, and ascend upward; so doth thy love warm our cold zeal, and cause our hearts to ascend up to seek those things that he above: And as the clouds do drop down waters, to wash the filthiness of the earth; so the grace of thy holy spirit doth cause often a cloud of sorrow for sins to arise in our hearts, and so to dissolve into tears at our eyes. Thirdly, as the Dove is a mild bird, void of gall; so that Dovelike spirit, the holy ghost would have his nest in our hearts, that we might be meek as thou art meeek, Lord, patiented and peaceable like the mild Dove, void of anger and malice. Lastly, As the tongue doth exhort and persuade by the eloquence thereof; so the blessed spirit of thee, our God by appearing in the form of tongues, would have us to be exhorted and persuaded by the wisdom and eloquence thereof, and not to build upon vain philosophy and humane wisdom.  

Spark 16.  
Gracious Father, let thy good spiri●, 
a Psal. 143.  l●●d us into the l●nd of righteousness, let it go still before us to give us as 
b Exod. 13.21.  a pillar of cloud by day, and as the pill●r of fire by night. Yea, let him still be the star of Grace, to direct us unto that blessed Saviour of the world, 
● Mat. 2.11  thy only son Jesus Christ our Lord, Amen.    

Sect. XVII. Our souls are not begotten by men.  
THat principle which denieth the soul to be begotten from the parents, 
The Soul's Pedigree.  needs no other proof than experience. For if the soul came from the substance of the parents, as the body doth, the soul then of one man should be some kin to the body and soul of another man, his begetter, and so one man would love the soul of his friend, better than his body: But we see by Experience, that men are more careful for the body of their children than for their soul, for the most part, and men will venture much to fetch the bodies of their friends out of prison, or to save them from death: but for the soul, which is as it were God's kinsman, infused by him into us, men are less careful. And therefore our Saviour Christ caring most for the soul, which was most dear to him, taught us too petitions for the good of the soul, and but one for the necessities of the body, which is the petition for our daily bread.  

Spark 17.  
Good Lord grant we may love both in ourselves that which thou best lovest and hate which thou hatest 
r Mat. 6.10  O good father, from th●e we have received this soul and living breath 
s Gen. 1.  by which we breathe, we comm●nd it, Lord, into thy careful 
t Psal. 31.  hands; deliver it, good Lord, from the ungodly, and comfort the souls of thy servants. And let our 
u Luk. 1.46  souls magnify thee, Lord and our spirit ever rejoice in thee, our God and Saviour. The very God of peace, sanctify us throughout, 
w 1 Thes. 5.  and I pray God that our whole spirit and soul and body may be kept blameless unto the coming of our Lord Jesus Christ, Amen.    

Sect. XVIII. Love admits no excuse.  
IN man's reason we may find some excuse for omitting any duty but love; for there is no excuse for our defect in love. For there is no charges, no weariness no labour, no pain, nor no grief in loving, yea, it maketh all pains and labour to seem sweet and delightful. For the hunter for love of his game will travel all day without weariness. And herein appeareth the sweetness of God's mercy, and the greatness of his liberality towards us; which would not tie man to that which was heavy, laborious and wearisome, bu● to that which was most plea●ant and ●asie.  

Spark. 18  
O sweet Lord, true it is, that thy 
q Mat. 11: 30.  yoke is easy, and thy burden light. Lord make us to love thee and thy truth more than all thy creatures; yea, more than our goods, more than our friends, 
d Mat. 10: 37.  more than our flesh, more than ourselves, our souls and our bodies. And seeing thou hast given 
b Gen. 1.28 29.  us all things for thy service, Lord give us a heart to love thee above 
c Psal: 119.  all, with all our hearts, with all our strength, with all our mind and with all our soul through Jesus Christ, 
Deut. 6.  Amen.    

Sect. XIX. The love of God and the love of Mammon.  

The Soul's Solace.  THere's no proportion between the love of worldly things and the love of God. For from the one must needs follow sorrow, & from the other continual joy. For all things in this world are mutable & corruptible: Therefore, as often as the object or the thing we set our love upon do●h either perish, change, or vanish; so often must it needs be a grief unto us, to lose it that we loved ●o well. But if God ●e the object of our love, and the thing we best affect; then must we needs have continual joy and never sorrow. For we never sorrow much, but for the loss of the thing we love most: Therefore, if God be the object of our love, and mark of our affection, our joy can never decay, for God can neither die, nor perish, nor be changed, nor be wanting; but is always present to our wills, always sufficient to our desires, always omnipotent to our wants, always loving, always merciful, always most good, most pleasant, most just, most wise, and most glorious: Therefore the object of our love never failing; our joy shall never fail. No marvel then if with God there is everlasting joy and never dying happiness, himself being the object of our love, and cause of our joy. For seeing all our love ariseth from God, and all our joy from our love, therefore both our joy and our love will endure so long as God endureth.  

Spark 19  
O Lord God the only Lover and Saviour of our souls, let us not love the world, nor the things that are therein. 
q 1 John 2.  Good Father, thou that best knowest the deceitful baits of this alluring world, let us live in the world and not love the world. If riches 
r Psal. 6 10.  increase, let us not set our hearts thereon. If honours be heaped upon us, let us not be delighted therewith. If pleasures do tempt us, let us not be enamoured therewith. 
x Mark 10.  But let us love thee, Lord, with all our heart, with all our soul, and with all our strength. Let us never love father, mother, brother, sister, nor friends more than thee, lest we be not worthy of thee. 
y Psal. 5.12  For they that only love thy name, shall be joyful in thee, (b) and they shall prosper that love thee. Therefore, Lord, let me love thee above all, and love all in thee, and for thy love. Grant this, O Lord, for Jesus Christ our sweet and only Saviour, Amen.    

Sect. XX. The mean is best.  

virtue's Chair,  O Lord, thou hast often by thine own example encouraged us to follow the mean, and to avoid vices, and extremes: For first, in the blessed Trinity, thy place is in the middle room. In our Redemption thy place is a middle room; for thou art the mean between us and thy Father. In thy Father's congregation thou hast the middle room; for for thou art that middle Arch in God's Church that dost couple together Jew and Gentile. The place of thy birth was a middle room, the heart of the world: The time of thy birth about midnight: Thy passion not fare from midday: The place where thou suffered'st a middle room, between two Thiefs, one upon the right hand, and the other upon the left: Thy peaceable abode after thy rising from death, in the midst of thy Disciples: Therefore, Lord, there is no fit place for thee to dwell in me than in my middle, which is my heart, made to be thy seat, and thy holy Temple.  

Spark 20.  
O Lord, I beseech thee to dwell in my 
q Eph. 3.17.  heart by thy holy Spirit. Let every virtue be a middle room in my heart for thy gracious self to lodge in, and grant that I never decline from thy Commandments either to the right hand or to the left. 
x Prov. 4.  Let my faith, Lord, be a means to apprehend thee and thy merits, and be thou still a mean to reconcile me unto thy Father, 
y 2 Cor. 5. Rom. 5. Eph. 2.  that being justified through thee, we may have peace with God the Father; To whom with thee and the holy Spirit in unity of Godhead, be all praise and glory for ever and ever, Amen.    

Sect. XXI. Crosses Christians coats.  
IT is partly suspicion, 
The Christians Coat.  that they that at no time have crosses, have at all time no Christ. For indeed we find but few of God's children void of all trouble. For either they are troubled in their reputation, as Susannah was, or crossed in their children, as Ely was; or persecuted by their enemy, as David was; or wronged by their friends, as Joseph was; or tormented in their bodies, as Job was; or restrained in their liberty as John was. For indeed the good man is but as it were the but of the wicked, whereat they shoot their sharpest headed Arrows.  

Spark 21.  
O dear Father, lay upon us any misery, so it be in thy mercy; any punishment in thy pity, 
r Jer. 10.24. Psal. 6.1.  correct us O Lord, yet in thy Judgement, not in thy fury, lest we should be consumed and brought to nothing: 
t Job 2.8.  O Lord, if it be thy will, to let us lie sick in the ashes with Job, or imprisoned in iron with Joseph, 
s Gen. 29.20.  or persecuted with Enemies with David, 
l 1 Sam. 22.1.  or pinched with hunger like 
o Luk. 15.  the prodigal son: yet Lord, be not angry with us for ever. If heaviness endure for a night, let joy appear in the morning. Grant good Father, that we may with patience expect and see the blessed Jubilee of thy free mercy, through Jesus Christ our dear Saviour, Amen.    

Sect. XXII. A Christian the best Artist.  
AN upright Christian is a Musician, 
A Salve for every sore.  a Physician, a Lawyer, and a Divine to himself: For, What is sweeter music than the witness of a good conscience? What is better Physic, than abstinence and patience? What deeper counsel in Law, than in having nothing, to possess all things? And what sounder Divinity, than to know God & whom he hath sent, Jesus Christ?  

Spark 22.  
O blessed Jesus, let my music be peace 
o Rom. 14.19.  of conscience, and joy 
d & 14.17.  in the holy Ghost. My Physic the blessed potions and restoratives of thy precious blood. My Policy to keep thy statutes. And my Divinity to know Christ and him crucified, and in the end with joy to behold him glorified, for the merits of his bitter death and passion, Amen.    

Sect. XXIII. Of spiritual blindness.  
IT is most certain (good Lord) that spiritual blindness is fare worse than corporal. 
The borne-blinde.  For to want the eyes of angels is worse than to want the eyes of beasts; for whereas the bodily blind is led by his Servant, his Wife or his Dog; the spiratually blind is misled by the World, the Flesh, and the Devil. Yea, the bodily blind will be sure to get a seeing guide; but the spiritually blind followeth his own lust, which is a blind guide, & so falleth into the ditch. The bodily blind feeleth and acknowledgeth his want of sight, and imperfection; but the spiritually blind thinks no blame nor blemish in his sight. The bodily blind supplieth his want of sight, oft by feeling, as jasac 
a Gen. 27.11.  did; but the spiritually blind though he feels the flashing, yet never avoids the flame of hell fire. To conclude, the bodily blind accounts them happy which see; but the spiritually blind despiseth the seers.  

Spark 23.  
O Lord, open our blind eyes, that we may see our wickedness, and by our wickedness our weakness, and by them both our accursedness. For (good Lord) thou knowest, that of ourselves we are stark blind; For, The natural 
b 1 Cor. 2.14.  man perceiveth not the things that be of God, and knows them not, because they are spiritually discerned. Lighten our eyes (O Lord) that we sleep not in Death. Awake thou us 
b Ephes. 5.14.  from sleep, & raise us up from the dead, & then give thou us light, grant Lord, that we may 
c John 12: 35, 36.  walk while we have the light, lest the darkness come upon us. Therefore Lord, open thou the eyes of our understanding, that we may believe in the light. O good Lord, seeing that we trust in thee that art the true light, 
d Eph. 4.17, 18.  let us not walk as other Gentiles, bl●nded in vanity of mind, having their cogitation darkened, and being strangers from the life of God, through the ignorance that is in them. But we being once darkness and now are made light in thee (x) Lord, 
Psal: 5.8  let us henceforth walk as the children of light, that we may see perfectly, and attain that eternal light in the Kingdom of glory through Jesus Christ, Amen.    

Sect. XXIIII. The Drunkard the greatest Self-Enemy.  

The danger of Drunkenness.  OF all men the Drunkard is the greatest Enemy to himself. A malicious man is a murderer of himself. The Prodigal man a Thief to himself. The Voluptuous man a Witch to himself. The Covetous man is a Devil to himself: But a Drunkard is all these to himself: Namely, a Murderer to his body, a Thief to his purse, a Witch to his wit, and a Devil to his Soul.  

Spark 24:  
O Lord, give me the spirit of Sobriety; and grant that I be not drunken with wine wherein is 
a Eph. 5.18.  excess. Lord, let me never make a god of my belly, 
b Phil. 3.19  but ever be moderate in my diet, 
c Prov. 23.1, 2.  vigilant in my calling, 
d 1 Pet. 4.7.  and evermore wary; that by surfeiting and drunkenness I lose not my time, 
e Eph. 5.16.  spend my wealth, 
f Eccl. 13.  impair my health, bring infamy to my name and calling, and offend thy heavenly Majesty. Oh spare me, and save me from this Enormity, through Jesus Christ our Lord, Amen.    

Sect. XXV. A true Motion.  
A Violent motion is quick in the beginning, but slow in the end. For a stone cast upward is then most weak when it is most high: But a natural motion is slow in the beginning and quick in the end. Therefore, when a man in his first conversion is exceeding quick, but afterward waxeth every day slower & slower, in the way of the Lord; his motion is not natural and kind, but forged and forced. Otherwise the longer he liveth, and the nearer he runneth to the mark, the more swiftly would he run to gain the Crown of Glory.  

Spark 25:  
O dear Father, most gracious and wise God, which hast ordained all thy creatures to avoid idleness, 
Gen. 1.  and to be always in continual motion, giving and infusing into me such a soul as is always in motion: Grant I, (g) may ever endeavour towards that which is before, and forget that which is behind, and follow hard towards the mark for the high calling of our Lord Jesus Christ. And seeing thou hast promised 
h 2 Tim. 4.8  us a crown of life, if we continue to the end, grant that we faint not 
i Gal. 6.9.  nor be weary of well-doing, but that we may so run, that we may obtain, 
k 1 Cor. 9.24.  through Jesus Christ our dear and only Saviour, Amen.    

Sect. XXVI. Of Covetousness  
THere be four kinds of Creatures that live each one upon that element in which he had his breeding. First, 
The miser's hunger:  The Want on the Earth. Secondly, The Herring on the water? Thirdly, The Chameleon on the Air. And Fourthly, The Salamander on the fire: But man being but dust of the earth, is not contented to live on the earth, the water, the air, and the fire. For his desire and unsatiableness is such, that all these elements cannot give him content, nor all the creatures that live thereon; but, if it were possible, he would either go above the fire, or under the earth, to see, if he could find another element more than God made. And therefore the Lord did wisely consider of our greediness when he hid so many treasures in the bottom of the sea, and the heart of the earth; lest, had they been within our view, and easy reach, we should make our goods our God, fixing our hearts unto our treasures.  

Spark 26.  
O dear God, and merciful Father, seeing only with thee is all plenty and no want, 
q Jam. 1.17  all fullness, and no scarcity, all wealth and no poverty, all solace and no sorrow, all pleasure and no discontent; I beseech thee, Lord, to establish my heart with thy 
r Psal. 51.12.  free Spirit to accomplish my desire with thy 
t Psal. 145.16.  bountiful hand, and to replenish my soul with goodness of thy grace, that I count, 
u 1 Tim. 6: 7  godliness to be the only gain, and so to be content with what thou hast given me through Jesus Christ our Lord, Amen.    

Sect. XXVII: Of God's especial Grace.  

The growth of Grace.  AS the children of the bodily, barren have been excellent pillars in God's Church, as Isaac of Sarah, Joseph of Rachel, Samuel of Anna, John Baptist of Elizabeth: So also they which have been begotten from spiritual barrenness, that is, converted from a sinful life, have proved most famous instruments of grace, as Zacheus from the world, St. Matthew from the receipt of custom, St. Paul from a persecutor to become an Apostle, and many heathen Infidels to become glorious Martyrs for the cross of Christ.  

Spark 27.  
O heavenly Father, I confess unfeignedly, that I have been hitherto barren, bearing but green leaves of outward profession only, and no efectuall fruits of a true faith. Therefore, Lord, I beseech thee to dig and dung about me with thy grace, and to water me with the dew of thy blessing; that I may be like a tree planted by the water side which in due season shall bring forth fruits of land and praise to thy name, Amen.    

Sect. XXVIII. Comforts for Women. 
Woman's welfare.   
LOrd, what though I be a weak vessel, and subject to many Infirmities, yet have no cause to distrust thy help, or despair of thy mercy, and especially considering how compassionate and pitiful thou hast been to the weak sex of silly women: 
John 8.11.  as first, to the unclean woman that w●s taken in adultery. 
Math. 15.  Secondly, to the poor afflicted Cananite, granting her request, and commending her faith. Thirdly, 
Math. 9  to the sick diseased with an issue of blood for the space of twelve years, healing her with the hem of thy garment. Fourthly, 
Luk. 4.39.  to Peter's wife's mother, whom thou didst presently heal of a languishing fever. Fifthly, to Mary Magdalen whom thou hast freed from seven devils. And to the two sisters mary and Martha, at whose piteous moan, 
John. 11  thou hast raised up their brother Lazarus that had been four days in the grave. Sixthly, to thine own distressed mother, by committing her, being succourless to the guard and tuition of John thy beloved disciple. Seventhly, 
John. 19  to all the women that wept, when thou goest to be crucified saying, 
John 19  weep not for me. Eighthly, to the sorrowful women, that came to anoint thy body to the grave, saying, be not afraid, you seek Jesus of Nazareth, he is risen, he is not here. Lastly, to a poor widow weeping for the death of her only son, to whom thou didst speak comfortably, saying, weep not, and withal didst restore her son to life.  

Spark 28.  
O dear Saviour, I am by nature in a more miserable case than all these were, being but the unclean seed of my old seduced Grandmother Eve. 
o Eph. 2.3.  My condition is worse than hers, having not only 
d Psal. 106.  the seed of all sin staining the womb of my soul, but also daily polluting my whole body with all uncleanness and 
p 2 Chro. 6.  actual transgression. Had the Adulteress, Lord, need of thy mercy, so have I. For who 
f Prov. 20.  can say, my heart is clean? Was the Cananite but as a Dog before thee? Alas, good Lord, without thy mercy I shall be more vile than a Toad in thine eyes. Was her disease, which the hem of thy garment did cure, an unclean issue of twelve years' continuance? Alas, sweet Saviour, the issue of my sin did run upon me since I came from my Mother's 
k Psal. 51.  womb. Ah! good Lord, thou didst pity the state of Peter's mother in Law, having but a fever, and behold I consume away for fear of thy displeasure, 
e Psal. 6.  my very bones do quake for fear; yea, my sins have taken such hold upon me that I cannot look 
q Psal. 40.  up. If Mary Magdalen was possessed with seven Devils; Lord, thou knowest that many Devils do continually walk about, not only to seek to possess, but to devour my 
p 1 Pet. 5.11.  soul. And though Mary and Martha had cause of grief for the death of their brother, whom thou didst restore; yet my grief is more, 
John 11.  being dead in sin myself, desiring to be revived by the spirit of thy Grace. Lord, as thou didst commit thy Mother the blessed Virgin to the tuition of 
q Joh. 19  John: So dear Father, command thy holy 
a Psal. 34.7  Angels to guide and guard me from all evil. Grant also sweet Jesus, that with the three Maries I may seek thee early in the morning and seeking thee find thee, and finding thee, believe in thee, and lodge thee in my heart for ever, Amen.    

Sect. XXIX. To perform Promise, needful.  
IT is an old saying, 
An honest promise is due debt.  That an honest Promise is due debt. I have often promised to serve thee (my good God) and yet never performed the same as I ought; and therefore the more I promise, except thy grace help me to perform, the more I am indebted unto thee.  

Spark 29.  
O Lord, grant that I may promise unto thee that which thou hast commanded me, and after 
b Deut. 23.21.  perform that which I have 
c Psal. 66.  promised, that I may obtain thy promise through Jesus Christ our Lord, Amen.    

Sect. XXX. Of Christ's virtues in healing, and Satan's policy in hurting.  
IT is no wonder that the Devil did so much prevail against the Jews to have Christ tormented in every member; 
A box of precious ointments.  as his Head with Thorns, his Hands and Feet with Nails, his Sides with the Spear, his Eyes with Spittings, his Face with buffet, and his Taste and Mouth with Gall; for the Devil well perceived, that there issued out great virtue from every member of Christ. For he healed the Leper by touching him with his hand; he healed Peter by looking back upon him with his eye; he healed Matthew with his mouth, by saying, come and follow me; he healed the deaf and dumb with his fingers, by putting them into his ears; he healed Mary Magdalen with the virtue that went from his feet, when she washed them wi●h her tears; he healed the woman diseased with the twelve years' issue, with the hem of his garment; he healed & raised up Lazarus out of his grave with his voice, saying, Lazarus come forth; he he●l●d all the souls of his children with the blood and water that ran out of his blessed side.  

Spark 30.  
Heal us, O Lord, for our bones are 
b Psal. 6.  vexed, send out thy curing Word, and heal our wounded souls that refuse all manner of comforts; 
c Psal. 107.19, 20.  say unto my soul, I am thy salvation. 
d Psal. 35.  O thou pitiful Saviour, and sweet Samaritan, 
e Luke 10.  leave me not thus wounded and half dead in the highway of perdition, but bind up my wounds, and pour therein the oil of thy everlasting grace, through Jesus Christ our Lord, Amen.    

Sect. XXXI. Of Avarice and Oppression.  

The Worldliings' Woe.  ALbeit every sin calls for eternal vengeance, yet we read in Scripture but of four crying sins: The First is Murder and Bloodshed. 
f Gen. 4.10.  The Second is Gluttony and Idleness, or the sin of Sodom. 
g Gen. 18.21.  The Third is the sin of Wrong and Oppression. 
h Exod. 3.9.  The Fourth is the detaining of the Labourers hire. 
i Jam. 5.4.  Now three of these cry with open mouth against the Covetous wretch, as against an open Oppressor, a secret Defrauder, both an open and secret Murderer. Therefore the clamours of many poor Debtors in the Dungeon, of many poor Labourers in the Field, and of many poor Neighbours crying and dying in the street, enters into the ears of the Lord of hosts; Nay, the cry of his own soul and body will come against him; for though he keepeth his pelf with many locks from others, yet from none doth he keep them so fast as from himself: For though he possesseth them, yet hath he no power to use them, as holy Records do show, Eccles. 6.1. where the Spirit of God sayeth, That there is an evil under the Sun which is much used among men; A man to whom God hath given Riches, and Treasure, and Honour, & wanteth nothing for his soul of all that it desireth, but God giveth him not power to eat thereof, but a strange man shall eat it up; This is an evil sickness. Consider this then, thou Worldling, that sayest in thy heart I shall never have enough.  

Spark 31.  
O blessed Trinity, that fillest every living thing with thy 
l Psal. 104.  blessing: Lord bless us and thy blessings, that in using them we abuse not thee. O Sacred & All sufficient Trinity, fill thou our hearts so full, that we may desire 
r Ezech. 36.  nothing but thee, & thy glory; our hearts good Lord, are made Trianglewise; a fit seat for the blessed Trinity; They are made narrow below, and shut close to keep out worldly desires, and wide, and open above, to receive all heavenly blessings. O Lord, as they are thy vessels, so let them be of thy filling; yea, fitted with nothing but with thyself and thy love, 
Psal. 10.17  through Jesus Christ our Saviour, Amen.    

Sect. XXXII. Nothing can satisfy God for our sins but his Son.  
What is that which man can off r unto his Maker, 
The Acceptable Sacrifice.  to pacify his wrath 'gainst sins? If he could give the whole world unto God, what doth he offer, but what he hath received of God, and lost by his disobedience? If man could offer himself, what offereth he but unthankfulness, dust, and ashes, blasphemy and wickedness, which provokes God's wrath more & more. If the Angels would offer themselves and their service to satisfy the wrath of the everlasting God, what were that but a thing finite in goodness to seek to cover an infinite evil? Therefore God himself was fain to step between his Justice and Mercy, to reconcile us again unto him by his own merits.  

Spark 32.  
O Lord, from whence then cometh our help? Surely our help cometh of thee, 
f Psal. 121.  which hast made heaven and earth. There was no other water to wa●h away Naaman's leprosy but Jordan's 
p 2 Kings 5  No ladder that reached up to Heaven but Jacob's. 
q Gen. 28.12.  No serpent that healed the Israelites but the brazen: 
k Numb. 21 9  So, there is no other Name under heaven whereby we may be saved, 
f Acts 4.  but only by thy name and merits, sweet Jesus. O Lord, it was not our own arm that helped us, 
b Psal. 44.3, 4.  but thy right hand and thy arm, and the light of thy countenance, because thou hast a favour unto us, it is thou that savest us from our enemies, and puttest them to confusion that hate us.    

Sect. XXXIII. Christ only a fit Mediator, because God and man.  

The Only Man.  NOne but Christ could be a fit Mediator between us and the Majesty of God. For, whosoever would be a Mediator 'tis requisite that he be God & man: Man to be born under the Law, God to perform the Law: Man, to serve, God, to set free: Man, to humble himself under all, God, to exalt himself above all: Man, to suffer, God, to overcome: Man, to die, God, to triumph over death: Man, to be born of a woman, God, to overcome the Devil. So that now we may see Jesus in the Stable (there behold the man Jesus;) In the Temple disputing with the Doctors, (there behold the Lord Jesus;) in Simon's house; washing the Disciples feet (there behold the man Jesus;) walking on the Sea (there behold the Lord Jesus;) calling for meat when he was hungry (there behold the man Jesus) feeding five thousand with five loins and two fishes (there behold the Lord Jesus) weeping over Lazarus (behold the man Jesus) but calling Lazarus out of his grave (behold the Lord Jesus;) riding on an Ass (behold the man Jesus;) but riding on the clouds (behold the Lord Jesus.) If therefore, sweet Jesus, we may not with Moses behold thy face, yet we may behold with him thy hinder parts. If thy Godhead be too terrible to behold, yet we see the terror thereof mitigated with thy manhood. If thy humanity seem too humble, we see it again exalted by thy Godhead. So that now, sweet Jesus, we find no cause we should too much fear thee, because of thy glory, nor at all despise thee, because of thy humility; but both, and for both to love and reverence thee, to believe and trust in thee, as in a most wonderful Saviour, whose name is wonderful for ever.  

Spark 33.  
O blessed Jesus, let thy Majesty teach us true fear, and thy manhood true humility. In thy manhood thou hast made thyself lower than thy Father, saying, my Father is 
b John. 20.  greater than I; lower than the Angels; 
r Psal. 8.  For, which of the Angels did wash the feet of sinners? Lower than men, for thou wast counted a 
l Ps. 22.6.  worm and no man; yea, the very scorn of men: Lower than all thy creatures by dying and descending into hell: And therefore thou art exalted to be equal with the Father, above Angels, above men, above all creatures: For thou hast a name above all names, for at the name of Jesus all knees shall bow, of things in heaven of things in earth and of things under the earth. 
d Phil. 2.10  Good Lord, grant we may follow the steps of thy humiliation, that we may be exalted through thy mercy and merits, Amen.    

Sect. XXXIV. O Humility.  

The Lesson of Lowliness.  GOod Lord, thou hast commanded us to learn of thee, that thou art meek and humble. Sweet Jesus, thou hast not said learn of me to make the world, to raise the dead, to cast out Devils, to turn water into wine; but to be lowly of heart; and this lesson thou hast often commanded unto us by thine own examples. For thou hast chosen a lowly woman to be thy mother, and a poor Carpenter to be thy reputed father; a lowly place to be thy bed of rest, which was the manger; a lowly house, which was but a stable in an In: a lowly braced to carry thy blessed body, which was but an Ass, lowly men to be thy disciples and followers, being for the most part but poor fishers, a lowly exercise, which was to w●sh thy disciples feet; and a lowly and base d●ath which was the detah of the cross.  

Spark 34.  
Good Lord, seeing thy precept is, that I should imitate thy pattern 
o Mat. 11.29.  so far as I can in my frail nature, grant me grace to endeavour and desire to become like unto thee, not in thy power, knowledge or miracles; but in thy morals: especially in true humility which is the first lesson to be learned in thy school. Lord, when I think upon the poor Carpenter, grant I brag not of my birth. When I think of the stable and m●nger wherein thou didst lie, grant I vaunt, not of my buildings, or be too desirous of beds of down for my ease. When I think that thy disciples were poor fishers 
l Mat. 4. Luke 5.  grant I may learn not to despise any poor brethren. 
a Mat. 18.  O Saviour of souls, Let Mount Calvary be my School; thy Cross my Pulpit; thy Passion, my Meditation; thy Wounds, my Letters; thy Lashes my Commas; thy Nails my Full points; thy open Side my Book; and to know thee Crucified, my whole lesson. Let me learn by thy nakedness how to adorn me, by thy vinegar and gall how to diet me, by thy prayer for thy Murderers, how to revenge me, by thy cry on the Cross, how to bewail my sins, and by thy bloody swe●t, to weep for my wickedness.    

Sect. XXXV. Of the fall of Adam.  

The Sinners Preferment  When the Serpent had deceived our parents, God said, cursed art thou above all beasts, upon thy belly shalt thou go, and dust shalt thou eat And presently unto man that sinned God said, dust thou art, and into dust thou shalt return. If by the Serpent the devil be meant, and if dust must be the Serpent's meat, and if a sinful man be but dust, and must return to dust, than a wicked sinner is but that old Serpent the devil's meat.  

Spark 35.  
O Lord, that hast made us for thine own glory 
r Ephes. 1.6.  redeemed us with thine own blood, 
s 1 Pet. 1. Apoc. 5.  sanctified us with thine own spirit, 
f 2 Thes. 2.  save us by thy own mercy, challenge what is thine in us. If our sins displease thee, wash them away 
g Psal. 51.  and let satan feed upon sin which is his own, and not upon us miserable sinners, being the works of thy hand, let it be meat and drink unto us to do thy will 
c Joh. 4.34.  and to feed our souls with that blessed Manna 
b John 6.  that came down from Heaven, Amen.    

Sect. XXXVI. We must imitate God in his goodness, etc.  
SEeing the Lord hath created heaven and earth, and brought such a glorious world out of his secret and hidden treasure, 
The godly Ape.  and bestowed it upon the sons of men desiring to make others partakers of his goodness, he doth teach us, that if we have either riches, knowledge, or counsel in store, we should most freely let it out for the good and profit of our neighbours. But why are we so covetous, that we can part with nothing? Is it not a wonder to see so bountiful a master as God is to have so miserable a servant as man is? What hath God bestowed on us gold, or silver, or precious stones; yea, and a greater matter, heaven and earth, and all contained therein, to whom gave he all this? to his children? or them of his house? or to his friends nay, not only to them, but to all, to his enemies, to Idolaters, to such as make a God of the gift and despise the giver. 
Deut. 4.  And shall we shut our compassion from men, because they are strangers, or wicked, or offensive to us, seeing our Lord and Master gave all these to all, and to his friends and children gave heaven's treasure, and his own dearest Jewel which is his Son Christ blessed for ever more offering him also to all, though all receive him not.  

Spark. 36.  
O blessed Lord, abundant in thy mercies, and most liberal and bountiful in thy gifts, 
Psal. 36. Psal. 136. Psal. 137. Prov. 2. Psal. 26. 2 Cor. 2. Ephes. 5. 1 Thes. 5. Mat. 6. 1 Kings 3.  yea more rich in mercy than we can be poor in misery; continue thy blessings towards us so far forth as it is for our good, make us thankful for them, and forgive us the abuse of them. Let us not want those things without the which we cannot serve thee, and having them, give us grace to use them unto thy glory. Give us with thy blessings a liberal heart, that by the disposing of those blessings committed to our trust, we may be known to be thy thildrens. Grant this O Blessed Saviour for thy mercy sake, Amen.    

Sect. XXXVII. Of our Natural Blindness.  
GReat is our weakness to be lamented, 
The healing of the blind,  and the corruption of our Judgement to be condemned, by which we prefer the shadow of that which seems before the truth of that which is, and for a momentary taste of earthly vanities depart from the hope of everlasting joys; as being the natural sons of Adam, who lost Paradise for an Apple, and the brethren of Esau, who sold his birthright for a mess of pottage; whereas we cannot but know that which we daily hear of thee, O Lord, and seem to believe, that there is no nobility to a new birth in Christ, no beauty to the beauty of the daughter of Zion; whose beauty is all within, no honour to the service of God which is perfect freedom; no glory to the Cross of Christ; no riches to godliness; no treasure to that which is laid up in Heaven; no clothing to the righteousness of Christ; no building to that which is not made with hands; no Crown to that of Immortality; no Kingdom to the conquest of ourselves; no learning to the knowledge of Christ; no wisdom to that of the Spirit; no joy to a good conscience, and no life to a conversation in heaven.  

Spark 37.  
O sweet Jesus; which art the true light that lighteneth every man that cometh into the world, 
John 1.5.  
Psal. 43.  lighten our darkness we beseech thee; 
Gen. 3.7.  And as the eyes of our first Parent's conscience were opened to see their miseries; 
Psal. 36.9.  so open the eyes of our understanding that we may behold thy mercies, and thee the Lamb of God that takest away the sins of the world; 
John 1.29.  give fight O Lord, unto our blind eyes, that we may see our weakness, 
Esa. 35.5.  & by our weakness our wickedness, and by them both our accursedness. 
Psal. 115.5  Let us not be like dumb Idols, th●t have mouths and speak not, eyes and see not; or like those accursed ones, that in seeing perceive not, and in hearing understand not. 
Isa. 5.  Let us not call light darkness, or good evil; but put off the scales of our understanding, that we may know a difference between good and evil; and to ensue the one and esch w the other, through him that is able and willing to help us, Jesus Christ our Lord, Amen.    

Sect. XXXVIII. Against Pride.  
O Man, 
The proud's lookingglass.  I much wonder why thou shouldest be so proud, considering thy beginning which is but dust, the unprofitablest earth that is: For clay is good for something, Sand is good for something, Marle, Lime Coal, Dung and Ashes good for something; yea, Earth, Gravel, Stones or Metals, good for something; but dust is profitable for nothing, but hurtful many ways: Yet such is thy Almighty power, O Lord, that thou hast created light out of darkness, the world out of nothing, and man from the dust of the ground which was nothing, making him Lord of all creatures, and more excellent than all the works of thy hands.  

Spark 38.  

Judg. 9  Good Lord, there was never proud person that pleased thee; Let me that am but dust have no proud thought or high look, but with Mary humble myself before thee; 
Luk 1.48. Gen. 18 27. Mat. 15.  with Abraham acknowledge my base beginning; with the Canaanite woman, my unworthiness; with David my vileness; with Job my misery, and with Paul my Infirmity, through Jesus Christ our Lord, Amen.    

Sect. XXXIX. The condition of the godly of in this world is not of the best.  
LOrd, 
The Godlis Lot.  we find it true that the state of thy children is not always of the best, neither in outward account with the world, nor yet in their own feeling: For sometimes, the spirit of wisdom calls them the afflicted ones; 
Prov. 15.15 Math. 5. Esay. 41. Luke 12. Psal. 41.  sometimes the hungry and thirty; sometims little worms, as the little worm Jacob; sometimes a little flock; sometimes the poor and needy: And yet they are in account with the Lord; for the afflicted shall have a continual feast, the hungry shall be filled with good things, the little worm Jacob shall be written upon the palm of thine hand, the poor shall be relieved and helped, and the needy raised up out of the dust.  

Spark 39  
O Lord, let my estate be what thou wilt, So I may be thine, 
Rom. 8.35. Luk. 15.29  make me as one of thy hired servants, and feed me, if not with thy dainties, 
Math. 15.27.  yet with the crumbs that fall from thy table. If I must taste of thy vinegar and gall for a while in this world, yet if in the end I shall be fed at thy table with Manna, I shall digest it with a good stomach, and look after it with a cheerful countenance, as Daniel did, 
Ròm. 8.31.  for if thou, Lord, be with me, what can hurt me?    

Sect. XL. Christ's Passion, the soul's best salve.  
GOod Lord, 
Sin's remedy.  we have often seen those men that have been delivered from some dangerous and desperate sickness to be ever delighted with the very name of that medicine that helped and healed them, prescribing it unto their friends for a chief and present remedy in all such desperate cases; and now we have found by the pacification of our own conscience that thy merits are the best medicine for our Sickness.  

Spark 40.  

Esay. 53.5.  O Lord, it is by thy stripes that we are healed of all our sins. Thy blood is the only plaster, whereby our wounds may be cured. 
john. 1.7.  Therefore, let us ever be delighted with this salve, let us by thy grace prescribe it unto others. O Lord, pour the oil of thy mercy into our festered wounds, thy blood, hath helped many of thy Saints, 
Luk. 10.34.  and it is not yet dry, but fresh and powerful to heal me.    

Sect. XLI. God is Mercy itself.  
O Lord, 
The woeful man's joy. 2 Tim. 2.13  thou hast cough us by thy Apostle Paul that thou art most faithful, and canst not deny thyself. If we desire wealth thou mayest deny us, for it is not thyself. If we desire revenge, thou mayest deny us, for it is not thyself. If we desire worldly pomp and preferments, thou mayest deny us, for it is not thyself. If we desire gold and silver, thou mayest deny us, for it is not thyself; But if we desire mercy thou canst not deny us, for it is thyself, for thou canst not deny thyself. Thou art not only merciful, but mercy itself: For thou didst pray for thine enemies, give thy life for thy friends, and never didst deny their just petitions unto thy Servants.  

Spark 41.  
O Lord, I want nothing but thy mercy, 
Rom. 8. ●2. 1 Cor. 15. Psal. 67. & 109. & 51.  which is thyself. For having thee I have all, because thou art all in all, show us therefore the light of thy Countenance and be merciful unto us. O Lord, I am poor and needy, but thy mercy may lift me up. Therefore, in the multitude of thy mercies do away my Offences; O Lord, thy mercy being thyself, is above all thy works, much more above the works of Satan which are my sins, mercy therefore good Lord, mercy I crave, it is the total Sum; for mercy, Lord, is all my suit, Lord let thy mercy come, through Jesus Christ our Lord, Amen.    

Sect XLII. Of Prayer.  
O Eternal and Infinite Power, 
The Saint's post-messenger.  seeing thou art the King of Glory, the Lord strong and mighty, even the Lord might in battle; whose Palace is in the highest heaven, and we thy poor creatures, being thy foes by our own follies, & therefore in thy sight more base than the vilest worm on earth; seeing, I say, there is such distance of place between us, as is between heaven & earth; such difference in qualities, thou so glorious in Majesty, and we so grievous in misery; such odds in quantity, we as it were nothing, & thou all things, and all in all: When thou art offended with us, or when need compels us, what messenger shall we presume to send unto thee, either for peace & pardon, or to inform thee of our necessities, or rather to entreat thee for to supply our wants, for thou needest no informer. If we send our merits unto thee, they are in too base a habit, being like a menstruous and stained clout: The stars in heaven will disdain it, that we which dwell at the footstool of God should presume so fare, when the purest creatures in heaven are impure in his sight. If we send up our fear & distrustfulness, the length of the way will tyre and weary them out; for being as heavy as lead, they will sink to the ground before they come half the way to the seat of Salvation and the throne of Grace. If we send up Blasphemies and Curses, all the creatures betwixt heaven and earth will band themselves against us: The Sun and Moon will rain down burning Coals upon us: The Air will throw thunderbolts upon our heads. If we send up pride, than we and our messenger shall be thrown down to the Dungeon of the deepest Hell: For thou resistest the proud: what messenger then shall we presume to send up unto thee, thou King of Glory? Even that which thou hast commanded us to send, & which thou acceptest being sent, servant prayer from a faithful and unfeigned heart; which neither the tediousness of the way, nor the difficulty of the passage can hinder from passing unto thee: Who being quick of speed, faithful for trustiness, happy for success, & is able to pierce the Clouds, and to mount above the Eagles of the Sky into the heaven of heavens, and there to enter boldly into the Chamber of Presence, and to ●he Throne of Grace before thee, the great King of Glory.  

Spark 42.  
O Lord, give us grace to send up our prayers unto thee, and to call upon thee in the days of our necessities and trouble. Hear the voice of our prayers betimes in the morning: Let us cry out of the deep of our miseries, unto the bottomless depth of thy mercies. And because our nature is such as we know not how to ask, as we should, 
Rom. 8.26. Eph. 3.20.  and thou alone both wisely dost know, and effectually canst grant, not only what we desire, but a great deal more than we can think upon; Pour upon us the spirit of grace & prayer, which may with unspeakable groan make intercession for us. Give us grace (good Father, 
Math. 11.24: Math. 6. ) to persuade ourselves, that whatsoever we shall ask at thy hand through faith, we shall obtain the same. And grant that in all places we may pray, lifting up pure hands without wrath or doubting making with deep fighs and zealous minds continual supplications, prayers, intercessions, and giving of thanks for all men through Jesus Christ, our Lord, 
1 Tim. 2.1.  Amen.    

Sect. XLIII. Of the Authority of God's Word, etc.  
THough faith be the eye of the soul, and the hand that apphehends the soul's Saviour, yet if faith should tell me that God is three and one together; or if faith should say, believe that the son of God is the son of a Virgin, that Christ is risen again the third day from the dead, to die no more: that I should believe all this to be true, because Peter, Paul, & John; Isay, jeremy and Ezekiel have said so. I would doubt and not believe such matters difficult, foe far above reason and beyond the reach of man's apprehension, and seeing they were spoken but of men as I am, I durst not believe them, because it is written, every man's a liars which makes us require so many oaths, 
Psal. 11.5.  and so many witnesses before we can credit the report of men in many things. But when faith tells me that God hath revealed these things, and that neither Peter, Paul, nor John, nor the rest of the Apostles and Prophets have taught these things of themselves, but were first taught of God, and that they have preached not their own word, but the word of God; then my heart yieldeth, & is ready to believe it, especially seeing the same God that spoke by the Prophets and Apostles confirmed his say with so many fignes and wonders. Therefore as Paul says, How shall we escape if we neglect so great salvation? which at the first began to be preached of the Lord, and was confirmed unto us by them that heard it, 
Mark. 16.20.  God bearing witness thereto both with signs and wonders also, and with divers powers and gifts of the Holy Ghost according to his own will.  

Spark 43.  
O Holy Father, I believe, help my unbelief; & though an Angel from Heaven should teach & preach contrary to that which thou by thy holy Prophets & Apostles hast taught, let me not believe him, but hold him accursed. Let me never doubt of the verity of the Scripture, because it is thy word; For as thou hast commanded us not to believe every spirit; 
2 joh. 4.  so are we forbidden to doubt of that Truth which proceeds from the spirit of Truth, Which cannot deceive nor dissemble. Let us therefore never gainsay what thou dost affirm, never doubt what thou dost promise; never mistrust what thou hast spoken; nor call into question what thou hast verified.    

Sect. XLIV. How to purchase Heaven.  
LOrd, 
A great purchase.  thou hast taught us that there be four kinds of men which by four kind of means come to Heaven. For some buy it at a rate, at it were, and bestow all their temporal goods for the better compassing thereof: Some catch it by violence, and they forsake Father and Mother, land and living, trade and traffic, and all that they have for the possession of it: Some steal it and do their good deeds secretly, and they are rewarded openly: And some are enforced to take it, and by continual affliction made to fall to a liking thereof.  

Spark 44.  
O dear Saviour, thy Kingdom is such a Pearl, that all I have cannot buy it: For I have nothing to give thee, but that which came from thee and is thine own. Therefore teach me to obtain thy Kingdom by what means thou wilt, so that I may enjoy It. Let not my care be for the things of this world, but give me grace, first to care for that one thing necessary, namely, the seeking of thy Kingdom and the righteousness thereof, and all temporal blessings shall be added thereto, through Jesus Christ our Lord, Amen.    

Sect. 45. God in his Glory will be All in All to his Elect.  
IF we consider the right use of a Temple, 
An End of man's Ministry.  we shall easily perceive the reason why John having seen the Order and Ornaments of the heavenly Jerusalem saw no Temple therein. For Temples here on earth, had by the Lord's Commandments but five uses or ends.  
First, To offer Sacrifices for sins and  offerings, as in the time of the Law.  
Secondly, to preach the Word, as in the time of the Gospel.  
Thirdly, To administer the holy Sacraments.  
Fourthly, To offer prayers and supplications unto Gdo.  
And Lastly, To laud and praise his holy name with Thanksgiving, hymns and spiritual songs. But in Heaven there needs no sacrifices, for there are no sins committed; no preaching of the Word; for the word incarnate will manifestly speak unto all men face to face, according to the Prophet Jeremiah. 
jerem. 31.  The use of the Sacraments likewise have an end; which being but signs and seals of true things themselves, serve no longer, seeing the things signified by them are perfectly seen and enjoyed. And as for Prayers and Praises to God, there needs no Temple erected in Heaven to perform them, for they shall see God as he is seen openly, face to face; and he shall be easily heard of all men, for he himself will be their Church, Temple, and House of Devotion.  

Spark 45:  
O Gracious Father, build the Kingdom of grace here upon earth, and hasten the Kingdom of Glory. Let us visit thy holy Temple often here upon earth, to worship thy name, that at last thou mayst bring us to that place that needs no Temple, to Jerusalem than is above, that is the free Mother of us all, where thou art our Temple for ever. Let us dwell in thee by faith and love while we are on earth, that hereafter we may by an inward reverence and humility be so nearly joined unto thee, that thou mayest be our Temple to sing Hal-le-lu-jah to thy name for ever, through Jesus Christ, Amen.    

Sect. XLVI. Of God's Fore-warnings.  
ALthough the sword of our God is ever ready drawn and burnished, 
God's Covenant to his people.  his bow bend, his arrows prepared, his Instruments of death made ready, his cup mingled, yet, he seldom poureth down his plagues, but a shower of mercy goeth before them, to make us the more heedy, before his wrath be kindld to consume in's sore displeasure: for, peace be to this house, was so indeed to every house where th' Apostles entered: but if that house was not worthy of peace, than war followed, and their peace returned back unto them. Virtues were wrought at Chorazin and Bethsaida before the woe took hold upon them Noah was sent to the old World; Messengers to the Hirers of the Vineyard; Moses and Aron to the Egyptians; Prophets from time to time to the Children of Israel; John Baptist and Christ, and the Apostles together, with signs in the host of heaven, and tokens in the Elements to Jerusalem before it was destroyed: Yea, many signs of warning foretold us, before that fearful and final day of Judgement; as the Preaching of the Gospel to all Nations, the revealing of Antichrist, a departing from the faith, corruption in manners, great tribulations, a deadly security, and the conversion of the Jews, which is the last sign and warning we must expect for, saving the sign of the Son of man.  

Spark 46.  
O Dear Father, let thy pity prevent my punishments, and the greatness of thy mercy supply the grievousness of my misery, for thou Lord, wilt not the death of a sinner, but rather he should convert and live. Therefore, let me know that my salvation is nearer than when I believed. Let me not despise the riches of thy bountifulness, and patience, and long suffering; but let me know that thy bountifulness leadeth me to repentance, through Jesus Christ our Lord, 
Rom 2.4.  Amen.    

Sect. XLVII. The Titles of the Damned.  
IF we observe the Scripture, 
Satan's bag.  we shall find that the Devil hath no name given him, which the wicked are not branded with. For he is called a Liar, so are they: He if called a Tempter, and they are called Tempter's: He is called an Enemy, and they are called Enemies: He is called a Murderer, and they are called Murderers. He is called a Slanderer, and they are called Slanderers: He is called a Viper, and they are called Vipers: Thus God willed that they which should be damned should bear the name of him that is damned.  

Spark 47.  
O Lord Jesus, grant me grace to differ from the damned in nature, as the godly do in name. Lord, do thou give me of thy hid Manna to eat, and a white stone, and in that stone a new name written, which no man knoweth but he that hath it. Grant this, O Father, for our dear Saviour's sake, who hath a name above all names, to whom all things shall bow in heaven, in earth, and under earth, Amen.    

Sect. XLVIII. God is the best Master.  
IT is counted mere folly for any man to serve three kind of Masters, 
Choice of Masters.  to wit, his Enemy, his Equal, and his Servant: He which serveth the Devil, serveth his Enemy: He which serveth his Flesh, serveth his Equal: And he which serveth the World, serveth his Servant. Therefore of all service it is the basest service to serve the world, because such a one like Cham shall be but the servant of servants: and to serve the Devil is but an unthankful office, for such one is sure to have no better payment than death for his stipend: And for to serve the flesh, it is but to seek to please a choleric, brittle, and unconstant master. Therefore, to serve God is the best service, for he is the best master. For if we be poor, he only can enrich us. If we be sick, he is the best Physician. If we be wronged, he can right us. If we be weak, he is most strong. If ignorant, he can best instruct us. And if discontented, he only can please and prefer us.  

Spark 48.  
O Dear Father, make us to be of thy hired servants, 
Luk. 15.  let us desire to be rather doorkeepers in thy house, than to remain in the pleasant Palaces of Princes. 
Psal. 84.  Good Lord, thou hast taught us that no man can serve two masters, but either he shall hate the one and love the other, or cleave to the one and leave the other. Therefore, Lord, let our choice be with thy Disciples, to forsake all and follow thee: 
Josh. 22.5.  And grant we may serve thee with all our heart, and with all our soul, through Jesus Christ our Lord, Amen.    

Sect. XLIX. God the Teacher of true Wisdom only.  
O Lord, I am ignorant and want instructions in true wisdom. 
The Well of Wisdom.  To whom shall I repair to learn it? shall I go to the world? Alas no; for all the world lieth in Wickedness. Shall I go to the flesh? That be far from me, for the flesh doteth and lusteth against the spirit. Shall I go to the Devil? God forbidden; For he is a Liar, a Tempter and a Seducer of the Brethren: To whom then shall I go? To mortal men? Alas no; for all men are liars; the children of men are set on fire, their teeth are spears and arrows, and their tongue a sharp sword, there is none that understandeth and seeketh after God. To whom then shall I go to learn wisdom? Shall I go to the Law of Moses? No neither; For the Law itself is but a Schoolmaster to bring us to Christ. Shall I go to the Angels for true wisdom? I must not do so; for they themselves learn of Christ and adore him. Shall I come to the Lord, without Christ? No that must I never do. For it is a horrible thing to think of thee without thy son Christ, to whom therefore shall I go but unto thee, my blessed Saviour, which hast the word of wisdom and eternal life. Thou art a King to rule me, a Priest to pray for me, and a Prophet to teach and instruct me. 
Joh. 6.   

Spark 49.  
O God the fountain of wisdom and knowledge, give me understanding and I shall live, for through thee I shall be wiser than the aged, and have more understanding than my teachers. 
Psal. 90. & 143.  Teach me therefore, good Lord, in thy Statutes, and to do the thing which pleaseth thee; and for the first lesson, learn me the fear which is the beginning of wisdom, through Jesus Christ our Lord, Amen.    

Sect. L. The least sin deserves death.  

The Devil's Diminutive  O Good Lord; I see that the World is grown to that pass that men make not so much account of small fins as of old shots. A mote in the sun is but a small thing, and yet enough to hinder the fight, to pain the eye, and to trouble the whole body: A hair but a small thing, and yet enough to choke the strongest man: The Flies of Egypt were but little things, yet none of the least plagues; yea, the louse were less than the flies, and yet one of the greatest plagues that came into Egypt. Like unto these be our sins, which we call little sins, or the men of this world call venial, and to be washed with their holy waters; but how little account soever the world makes of them now, the time will come, when we shall wish we had never offended in the least diminutive evil. For what smaller offence, in our sight, than a thought of pride? yet the Angels were punished in everlasting, chains for it. What lesser fault than to by't of an apple? yet Adam and Eve, when there were no more men in the world, were banished Paradise for it, and made to everlasting misery without Christ's mercy. Lot's wife for once looking back (a small offence one would think) was turned into a fearful Monument for all posterity to look upon.  

Spark. 50.  
O dear Father, seeing thou art most pure, and so pure that the stars of heaven are not clean in thy sight, 
Job. 25.  cleanse us from our secret sins; 
Psal. 19.12. & 51. &  let us think no sin a small offence that offendeth thee which art infinite. For we are no sooner born but become forlorn creatures without thy great mercy, and no sooner conceived but damned, if thou dealest in the rigour of Justice with us, Therefore enter not into judgement with us thy servants, for no flesh is righteous in thy sight; but spare us good Lord, spare thy people whom thou hast redeemed with thy precious blood, and be not angry with us for ever.    

Sect. LI. The shadows of sin.  
IT is strange to think that so many things should point out unto us the cursed nature of sin, and yet we cannot avoid it. It is like to leaven, a little whereof will sour the whole lump of dough: It is like fire, a spark whereof is able to burn a whole City. It is that Jewish Leprosy that infected every thing that came nigh unto it. It is like a tetter or a ringworm, which though it have but a small beginning, yet being not stopped, will run over the whole body. It is like that dead sea that killeth all that swimmeth in it. Or like the quicksands which suddenly let a man sink over head and ears, if he stand still in it never so little. It is like Jezabell (that painted Harlot) whose very skull of the head with the palms of the hands must be buried, lest they infect the very air.  

Spark 51.  
O dear Father, if all thy creatures be not able to show us the ugliness and deformity of this foul monster, and to make us loathe it, grant that we may have a daily recourse unto thy law, 
Rom. 7.  the glass whereof will plainly show unto us both the name and nature, property and proportion of this hellish leprosy, and so seeing it we may be sorry, and being sorry may loathe it, and loathing it may avoid it; and so come the nearer unto thee in perfection, through Jesus Christ our Lord, Amen.    

Sect. LII. The Lord's Royalty.  
THough the Lord shares so liberally with man, that of all his Creatures he reserved but the least part to himself; yet in most things he will have us to acknowledge him for our chief Lord, and of every thing to pay him something as his chief rent and royalty; As of our time the seventh day; of the trees of Paradise the tree of knowledge of good and evil; of all our increase, the tenth; of our generation, the first born; of our Corn, the first fruits; of his people Israel, the tribe of Levi; of all Cities, Jerusalem; of all mountains, Mount Zion; of all the sons of Ishai, little David; of all women, the blessed Virgin; and of all the members of our bodies, the heart.  

Spark 52.  
O King of Glory how liberal dost thou deal with us, and how niggard are we in repaying thee? For how many a thousand thoughts have we conceived and not one of them in remembrance of thy goodness? How many thousand words have we spoke, and not one of them to the praise of thy name? How many thousand deeds have we done, and not one of them for the setting-forth of thy glory? Good Lord, as thou hast given me all things saving thy glory, so for thy glory, give me of thy grace, that I may acknowledge thee. Let my heart be always inditing of a good matter that my tongue may be the pen of a ready writer, 
Psal. 45:  and my hand diligent in well doing, and open unto the needy, through Jesus Christ, 
Prov. 12.30  Amen.    

Sect. LIII. The earthly Planet.  
AS the Bridegroom, the bright Son of happiness and Lord of life is often compared to the Sun of heaven; so his Spouse the Church doth often resemble the Moon: For as the Moon hath all her light from the Sun; so the Church from Christ. And as the shadow of the earth doth sometimes hinder and Eclipse the Moon, that she cannot show the light of the Sun, the which she received; so our sins like earthly shadows do hinder and debar us oftentimes from giving thanks and glory to God for what we received, and to show the same to others, giving him the glory from whom they proceed. But as that good Planet the sun faileth not to give light continually unto the body of the Moon, and to all inferior bodies, though sometimes it seems to be eclipsed in regard of us: so the glorious Sun of Righteousness doth never fail to give light unto his Church, and his Elect here on earth, though by reason of the black cloud of our sins, he seems sometimes for a while to be absent from us; And as the Moon will not utterly fail, by any Eclipse that can happen, though to our sight is be almost quite darkened; so the Church of God can never fail, nor fall clean away, but shall ever be a Church world without end being grounded upon a sure Rock, Jesus Christ being the chief corner Stone.  

Spark 53.  
O most glorious Sun of Righteousness, and the bright daystar of grace and glory, vouchsafe we beseech thee to lighten our darkness by thy holy Spirit, and to show us the pure light of thy countenance, by shining in our hearts and souls: Let thy holy word be a lantern to our feet, and a light unto our paths; disperse all the black clouds of ignorance and errors, that may Eclipse the light of thy holy Spirit from us; be thou always with us unto the end of the world; and pray unto the Father for us, that our Faith may not fail: Marry us unto thyself for ever, that though we seem sometimes to have a fail, yet we may never fall finally from thee, which art the way, the life, and light for ever.    

Sect. LIV. The Sympathy of Christ's Passion.  
O Sweet Saviour, work in me that pity of thy paint, that the Creatures had at thy Passion: For then the Sun was darkened, the earth quaked, the temple rent, the stones cleaved, and the graves opened. And yet thou didst not suffer for the sun, nor the earth; for the graves, the temple, nor the stones, but for us men and our salvation. Shall these be amazed at the pungs, and we not moved at thy pains?  

Spark 54:  
O Lord, let the wounds of thy hands cause a wound in my heart; The nails of thy feet prick my conscience; Thy Vinegar and Gall draw tears from mine eyes; Thy bloody side cause me a bleeding Soul; And thy pains cause in me sorrow and passions:    

Sect. LV. The eyes Imperfection.  
SOme can see a mote in their brother's eye, and not so much as a beam in their own; such was the Pharisee that prayed with the Publican. Some again can see a mote in their brother's eye, & a beam in their own, such was Peter, when he denied Christ and wept: And Paul, who counted himself not worthy to be called an Apostle. There be also some that espy beams both in their own eyes and in every bodies else; such are they that know themselves in conscience to be bad, and therefore think every body else to be so; Such was Pharaoh that thought God's people to be idle, because he was idle himself. Some again see no mote neither in their own eyes nor in others; such are blind Atheists and lose Liberties that think that every man may do what he will. Some again can see two beams in their own eyes and a beam in others; such was Judas and Cain, and such as see their own sin so great that they despair of God's mercy: For though they judge others to be great sinners, yet they think their own unpardonable.  

Spark 55.  
O Lord, bless me from such a sight. For (Lord) if I offend thy Justice by transgression, yet let me not offend thy mercy by desperation. And yet give me grace always to see the beam in mine own eye, and to take it away; that then I may the better see the mote in my brother's eye.    

Sect. LVI. Our Credit once Cracked, etc.  
WE have need to have God's Grace to guide us every minute in all our actions. For we may commit in an hour such a fault as will be a blemish to us in a whole age. Noab was but once drunk yet is ever spoken off. David but once in Adulterer, yet his fact never forgotten. Adam but once tasting of an apple, yet his posterity smart for it to the world's end. Let once committing incest with his Daughters, yet his fin is notorious for ever. Lot's wife turning but once back to Sodom, yet an example for ever. Peter but once fallen, yet his weakness perpetually noted.  

Spark 56.  
O Lord, let thy Angels guard me, thy grace guide me, thy word direct me, and thy spirit preserve me, that I neither stir, nor nor start, waver nor wander out of thy path. Lord keep me as the apple of thine eye, and as the fignet on thy right hand; that all my thoughts may be of thy goodness, all my words to thy praise, and all my works to thy glory; to whom be all glory and goodness, might and majesty, both now & for evermore, Amen.    

Sect. LVII. Trust not unto a rotten stick.  
HE that trusteth to his own strength, leaneth on a rotten stick. For we see the skilfullest Wrestler sometimes have a fall; the cunningest Fencer to have the foil; the stoutest Cantain killed; the best Rider under his horses feet; the nimblest Swimmer sunk under the water; the best wits perish, and the wisest men err.  

Spark 57  
O Lord God, let me acknowledge my weakness and not presume on my strength. For it is better to trust in thee, than to put any confidence in Princes. O Lord, in thee have I trusted, let me never be confounded, Amen.    

Sect. LVIII. The best increase.  
THe Husbandman's field doth bring him for every grain, sometimes thirty, sometimes forty, sometimes sixty, and sometimes an hundred sold. If God so bless our bodily labour: How much more will he bless the labour of our souls. If therefore we sow in tears, we shall reap in joy. If we sow in the Spirit, we shall reap of the Spirit life everlasting. For he that first seeketh the Kingdom of God and the righteousness thereof, shall have all other things added unto it.  

Spark 58.  
O Lord, give me grace to labour in the Spirit, to seek thy Kingdom, to lay up treasure in Heaven, that when the general harvest shall come, my eyes may be waking, my lamp light, and myself as a sheaf of wheat gathered into thy farne, through Jesus Christ, Amen.    

Sect. LIX. The Servant's access to his Lord.  
MAny a man is said to travel fare to see a great man, and to suffer many dangers, and perhaps when he comes to his journey's end, he shall find either his Lord from home, or not at leisure, perhaps dead, or if alive not willing to pleasure him. It is not so with God: For if I come once to Heaven, to see my Lord and Master, my dear Father and best Friend; as Mary and Joseph after their journey found him in the Temple amongst the Doctors, so shall I be sure to find him in his holy Temple amongst the Angels; yea, I shall be sure of such kind entertainment, that I shall never think of my pains and labour in coming, or once dream to return.  

Spark 59  
Lord, give me grace to be steadfast, unmovable, always abounding in the work of the Lord, for as much as I know that my labour is not in vain in the Lord. Lord, I will come unto thee, and seek thee whilst thou mayest be found. I will knock and ●●ll at midnight at thy mercy, and though I have no friends either to plead my cause, or to prefer my petition unto earthly Lords; yet (dear Father) I have an advocate in thy Court that will both plead my cause, and pity my case, even thy Son, Jesus Christ our Lord.    

Sect. LX. Soon ripe soon rotten.  
THere is no flower that will not fade, no fruit that will not corrupt, no garment that will not wear, no beauty which will not whither; no strength which will not weaken; and no time so long but at last will pass. I cannot see these vanish, and not say that myself must pass. The flower of my youth is gone already, my best fruits are corrupt, my time passeth while I speak of it.  

Spark 60.  
Lord, teach me to number my days, that I may apply my heart to wisdom, and have understanding in the way of godliness. For the longer time thou givest me the more I have to answer. Lord, make me ready at thy call, and sweet Jesus pay my debts for me.    

Sect. LXI. The best Pattern.  
O Lord, I need no better Master to teach me than he that is my Saviour. For by his nakedness on the Cross I may learn to cloth me. By his Crown of thorns how to adorn me. By his Vinegar and Gall, how to diet me. By his prayer for his Murderers, how to revenge me, and by his whole passion for me, how to suffer for him.  

Spark 61.  
Lord, give me grace in all my actions to learn of thee to be merciful, as thou art merciful; meek, as thou art meek; holy, as thou art holy; true, as thou art true; and faithful, as thou art faithful. Let me honour thee as a Creator, love thee as a Redeemer, and expect thee as a Saviour: And in the mean while, let me rest in thy peace, that I may rise in thy power.    

Sect. LXII. Take heed how you walk.  
LOving Father, what time so ever I bestow out of thy service, I bestow it on myself, & am a Thief, because I rob thee of thy due. And if I be more enamoured with any of thy blessings than with thee, I commit Adultery, and take another God before thee. And if I spend good hours in evil actions to bad purpose, than I commit Treason against thy Majesty.  

Spark 62.  
Give me grace (most loving Father) to serve thee in righteousness and holiness all the days of my life; to love thee with all my heart, with all my strength, and with all my soul; and to do, say, nor think either in merriment or soberness, but those things which may please thee, and advance thy glory.    

Sect LXIII. The last Enemy.  
THere is no Enemy which a man cannot avoid either by flying forward, retiring backward, or standing still, hidden or disguised, or at the least by prayer, but death. For if we go forward, we meet death; if backward it meets us; If we stand still, it is coming upon us: Yea, whether we sleep, or wake, go or stand; all is one, we must needs meet death. Therefore, we must be resolute and prepare ourselves for this last enemy, from whom we cannot fly. It is but a bugbear, it hath lost his sting, we need not fear.  

Spark 63.  
O Lord, prepare thy servant to die. Grant I may live the life of the godly, that I may die the death of the righteous. For what man liveth and shall not see death: O Lord, how precious in thy sight is the death of thy Saints? for they sleep in thee, and cease from their labour: Grant (Lord) that I may put my house in order and joy that I must die.    

Sect. LXIV. The insatiable Worm.  
I See that all the Creatures and worms of the earth can live only upon some kind of food, that comes from the earth either upon grass, hay, or corn, or upon some fruits of trees or herbs. But man is from the earth, and yet all the Creatures of the earth will not suffice him; but he must go to the Fowls of the air, and the fishes of the sea for dainty; and all too little to satisfy his appetite: So that if he had as many dishes as he lived days, he would both desire and invent novelties.  

Spark 64.  
O Lord, let me not pamper my body daily with delicates; but prepare my soul with dutiful obedience to feed on the heavenly Manna of thy word. That having meat and drink to suffice nature I may learn therewith to be content. Let his diet that was but a loaf and a fish with a cup of cold water, teach me to be content with the least of his blessings, and to give him thanks, knowing that man liveth not by meat only, but by every word that proceedeth from thy mouth, through Jesus Christ our Saviour.    

Sect. LXV. Good Neighbours  
THe child of God hath some comfort in adversity above all others, because all his neighbours are his father's tenants at will, and hold both life and land of him during his pleasure. Therefore he that is God's child shall find some that love the Lord of their life and land, and will be ready to yield relief and comfort unto his son. David was not unmindful of this, when he said, I have been young and now am old, yet I never saw the righteous forsaken, nor their seed begging their bread. Nay, if all men should forsake Gods elect, the bruit creatures would secure him at need: for rather than Elias shall starve the ravens will feed him: rather than Ionas should be drowned, the Whale will preserve him: rather than Daniel should perish, the Lions will comfort him.  

Spark 65.  
O Lord, Thou art my Father, I am thy child, but (good Father) I have sinned against heaven and against thee, I am not worthy to be called thy son; O make me as one of thy hired servants: let me not want the thing without which I cannot serve thee. For Lord, in thee is my trust, let me never be confounded Amen.    

Sect. LXVI. The sickness of the Soul.  
THe diseases of the body, as the Ague, the Stone, the Pox, the Palsy, the Plague, Impostumes, etc. Are cured either by Physic, tract of Time, or ended by Death: But the diseases of the soul, as Pride, Envy, Malice, etc. are cured neither by Time, Physic, nor Death; but only by the blood of Jesus Christ: therefore, seeing the diseases of the soul be so incurable, and the Physic so precious, we had need to be watchful of ourselves, that though we have a sick body, yet a sound soul.  

Spark 66.  
O Lord, my soul is sick with divers diseases, my wounds great, and my Malady grievous, heal m● therefore, O Lord, for my bones are vexed, yea, heal my soul, for I have sinned against thee; speak the word Lord, and thy servant shall be healed.    

Sect. LXVII. Paul's desire.  
THey that live most honestly, will die most willingly. For willingly doth the traveller question about his Inn. Often casteth the Apprentice when his years will expire. Many times will the woman that hath conceived wish her delivery. And he that knows his life to be away to death, and his death the door to joy, will often covet to be dissolved and to be with Christ.  

Spark 67.  
O Lord, while we breathe here, grant that we may live in thee; and departing hence we may live with thee for ever, being sound in faith, and strong in hope, looking with cheerfulness for the day of our departure, and the joyful appeareing of thy Son Jesus Christ our Redeemer; and in the hour of death; Lord, let thy servant departed in peace, for mine eyes have seen thy salvation. Grant this, O Lord, for thy son and my Saviour, thy Lamb and my loving advocate Jesus Christ the righteous, Amen.    

Sect LXVIII. The Sinner's Wound.  
EVery worldling sometime or other is sorry for the vices he followeth, as the drunkard for his drunkenness, the whoremonger for his uncleanness, etc. But the godly man never reputes him of any virtuous action. For when did any man repent that he did relieve the poor? who was sorry that he kept himself chaste? who ever had cause of grief because he did not rob or steal? who ever repent him for being patiented, humble, merciful? sober, honest, and faithful? But sinful actions leave a sting behind them, which hardly can be cured; whereas Godly deeds, how bitter soever they seem in the doing, yet being done, instead of leaving a sting behind them, they minister a sweet comfort unto the doer.  

Spark 68  
My blessed God, give me evermore grace to avoid evil and to do good, to hate the works of darkness, which causeth nothing but shame, grief & repentance, and to put on the Armour of light, that may shield me with comfort, and save me from confusion.    

Sect. LXIX. The Christian's Primer-Book.  
HE that will be a Scholar in Christianity may take Mount Calvarie for his school, the Cross for his meditation, Christ's wounds for his letters, his stripes for his commas, his nails for his full points, his open fide for his book, and to know Christ and him crucified for his lesson.  

Spark 69.  
Lord, open mine eyes that I may know thy son Jesus Christ and him crucified. Grant I may enter into life through theneer and living way, which thou hast prepared, that is, through thy blood and passion; so that no tribulation, nor anguish, nor persecution, neither hunger, nor nakedness, neither peril nor sword, neither death nor life may separate us from thee, to whom be praise and glory both now and ever more, Amen.    

Sect. LXX. The Courtier's walk.  
Courtier's, desirous by following Prince's Court to benefit themselves and to raise their house for them and their posterity, aught to be careful to know the right way by which they may be exalted, being but earthly men, seeing there are but four ways ordinarily whereby all heavy things here below may be promoted; first, By art, at the water that of itself is heavy, and by nature runs downward, is by skill and knowledge not only drawn up as high as the fountain from whence it first sprang, but far higher. Secondly, by nature's ordinary course in things here below, as in trees and plants, whose tops do mount up so much the higher above the earth, by how much their roots are lower and deeper in the earth. Thirdly, by virtue & power of the celestial bodies, as those vapours that are exhaled up by force and virtue of the Sunbeams. Lastly, by force and violence used here below to drive things upward, as when an arrow is shot up from a strong bow, a stone from a sling, or a bullet from a piece; by which violence things suddenly mount up, but do as suddenly fall again. In like manner are men exalted here upon earth: Some by art, learning and industry exalt themselves and their houses, not only as high as the fountain of their blood & linaege, but far above them as Moses, Solomon, etc. have done: some again by their humble service to God and their Prince do root themselves to low in the earth, that their fair boughs and branches of their name and posterity grow extraordinarily in height above others, and by reason of their sure and sound rooting continue longer before they either fall or decay; And so did Christ and his Apostles exalt themselves: some like the vapours are immediately drawn up on high by the celestial power and pleasure of God, by his extraordinary mercies to try them, as Lucifer, Saul Herod, Nabuchadnezzar etc. who, if th●y be earthly, watery, and impure vapours, are cast down again after a while like thunderbolts, or at least dissolved into water; but if they be pure, fine and dry, they will be set on fire and burn with zeal to God in their exaltation as David, Elias, etc. L●stly, There be some that leek to exalt themselves by violence and indirect means, as by treason, oppression, Tyranny, bribery and extortion; these as by their violence they mount up suddenly, so do they soon fall fearfully, as Saul, Balthasar, Haman, Herod, Gehezi, and Judas did.  

Spark 70.  
O Lord, we are all in thy view, and often tread within thy great chamber of presence, grant that we may learn to be wiser unto Salvation, 
Ephes. 3.18, 19  that we may be able to comprehend with all Saints what is the breadth and length, depth and height and to know the love of Christ which passeth all knowledge, that we may be filled with all fullness of God. Let us after the example of our Saviour be so rooted in charity, so grounded in humility, and so humble in our own conceit before thee, that we may acknowledge with Abraham that we are but dust and ashes; with Jacob that we are less than the least of thy mercies: with the Centurion that we are not worthy that thou shouldest come under our roof; and with the Prodigal child confess, that we be no more worthy to be called thy sons. For he that humbleth himself shall be exalted of thee, O King of Heaven; and he that exalteth himself shall be brought low. Good Father, if it please thee to exalt us suddenly in thy mercy, as thou didst David from the sheep-fold, Mordeicai from the gate, Joseph from the dungeon, and Daniel from the Den; let us not be puffed up, but still say with David, I will be more humble yet: let us with David cry out in the Court of the Lords house, The zeal of thine house hath eaten me up; and with Elias mount up in a fiery Chariot of fervent zeal. And if at any time thou please to correct us for our pride & presumption, good Lord, cast us not down suddenly like a thunderbolt, as thou didst Lucifer and Balthasar; but give us grace and space to repent with Nabuchadnezzar; that at last like a watery vapour we may melt in sorrow with Mary Magdalen, and dissolve into tears with Peter through Jesus Christ our Lord, Amen.    

Sect. LXXI. The Creature's Call.  
THe little birds when the day appeareth do in th●●● kind seem to be thankful for their rest; and in the evening likewise with chirping notes th●y praise God for the light that they enjoyed, and so take their rest again. Shall we hear these to sing melody unto God, and not sing the base with them to make up a perfect harmony and a full consent?  

Spark 71.  
Lord teach me to praise thee betimes in the morning, 
Psal. 55.  and let the lifting up of my hands be an evening sacrifice unto thee, for Jesus Christ's sake, Amen.    

Sect. LXXII. The quick buried.  
When we begin to be men, we begin to be sinners; and when we begin to be sinners, we begin to be dead; and when we begin to be dead, we begin to be buried; first, in our mother's womb, th●n in the cradle, afterwards in our beds, and at last in our graves.  

Spark 72.  
Grant (O Lord) 
Psal. 39 Rom. 8.  that remembering my end I may live in thy fear and die in thy favour, Amen.    

Sect. LXXIII. Sinners visage.  
EVery sin seemeth fair before the action, sweet in the action, and poison after the action. For three things follow after the committing of every sin, to wit fear, shame, and guilt: the fear of hell, shame of men, and guilt of conscience.  

Spark 73  
Lord, if these will not make me loath sin, 
Exod. 20.6.  yet let thy love make me leave it, and thy mercy forsake it.    

Sect. LXXIV. The Covetousness of the Godly.  
IF I be rich, I may want: If I be strong I may be overcomed. If I be learned I may be deceived: But if I be wise, I shall be perfect. For the fear of the Lord is the beginning of wisdom, and a good beginning maketh a good ending. This made Solomon to pray for wisdom, Moses to study for wisdom, and the Queen of Sheba to travail for wisdom.  

Spark 74.  
Grant (O Lord) that I may learn, to fear thee, that I may begin to be wise; 
Prov. 1. Psal. 111.  and keep thy laws that I may have understanding.    

Sect. LXXV. Too much of one thing is good for nothing.  
IT hath been said always that the mean is best, and that the middle way is the golden way. But we see by experience that extremity beareth rule in this world: For every Virtue there are two Vices; we will be either too curious or too careless: Either we cry Hosanna, or Crucify. Either Christ must not wash our feet, or else he must wash our feet and bodies together. Either we say, taste not, touch not, for it is unclean; or else we say, let us eat and drink, for to morrow we shall die. If we love, we over love, If we be fearful, we are too fearful, If angry, we are too angry.  

Spark 75.  
Lord, give me grace to fear, but not to despair, 
Eccles. 2. Psal. 4. Ephes. 4. Prov. 4.  to be angry, and not to sin; to decline from thy Statutes neither to the right hand nor to the left, Amen.    

Sect. LXXVI. The Flatterer's Gesture.  
ON the Stage of wickedness the Flatterer playeth his part best: For he is like a shadow, which doth imitate the gesture of the body: For it stands when you stand, walks when you walk, sits when you sit, and riseth when you rise. So the Flatterer will praise, when you praise, reprove, when you reprove, smile, when you smile, and frown when you frown; till the Sun of his hope is set, and then no shadow, no Flatterer.  

Spark 76.  

Prov. 13.  Deliver me (O Lord) from a flattering tongue, and from the net that he spreadeth for my steps.    

Sect. LXXVII. The abused Creature's Grave.  
THe Glutton and the Covetous man never cease to bury God's Creatures, until themselves be buried; for the one burieth them unlawfully in his belly, & the other, miserably in his chest. Therefore, at the general resurrection, these Creatures will rise in judgement against these men.  

Spark 77.  
Keep me, O Lord, from surfeiting and excess, and from coveting any thing but thy Grace.    

Sect. LXXVIII. The Careless Christian.  
I See that every man, saving a Christian, studies to be perfect in his vocation, and careful to know and observe his grounds. As the Grammarian, his Rules: The Philosopher, his Axioms: The Lawyer, his Maxims: The Physician, his Aphorisms: The Musician, his Keys & Measures. These observe their grounds, though they be many in number. But the Christian hath but few Principles, and yet can keep few or none of them; for all the Principles of Religion are, to love God with all our heart, and our Neighbour as ourselves.  

Spark 78.  
Most loving Father, grant me perfect love, and then I shall fulfil thy Law, 
Rom 13. Gal. 5. 1 Cor. 15.  and be skilful in the rules of Christianity, through that loadstone of love Jesus Christ, Am●    

Sect. LXXIX The House-holder's Office.  
EVery man in his House, should bear the same Office as Christ doth in his 
Gen. 32.  Church, who is King, Priest, and Prophet: So most that good man be, a King to rule his Family and to correct his Children, so did Jacob: A Priest to pray for his Children, 
Job 1. 1 Kings 2.2  so did Job: And a Prophet to teach and instruct them, so did David.  

Spark 79.  
Grant (O Lord) that I may correct my Children: For, 
Prov. 13.  The sparing of the rod is the spoiling of the Child. Teach me to instruct them in their youth, that they may it, when they are old. Teach me how to pray both for me and them: 
Mat. 7.  For to him that knocketh it shall be opened.    

Sect. LXXX. A Medicine well tempered.  
THough God's blessings be sweet always in themselves, yet he maketh them often times seem more sweet to us by the manner of giving them; as when he sends a calm after a great tempest; perfect health after long sickness; free liberty after close Imprisonment; a bright day after a dark night; a blessing to Jacob after long wrestling; the Land of Canaan to Israel after long War; riches to Job after great poverty; light to Paul after long darkness; Sorrow for a night to his Children, but joy in the morning.  

Spark 80.  
O Lord, If thy blessings taste not sweet enough in the mouth of my sickly and sinful soul, feed me sometimes with ●hy tart benefits, that thy sweet blessings m●y be the more welcome to me, and myself more thankful unto thee; that I may say with David, 
●er. 10, 24.  It is good for me that I have been in trouble, for before I was troubled I went wrong.    

Sect. LXXXI. Sin's port-way.  
IF a man will take his journey towards Hell, he need not fear to be out of his way, for that way is both common and plain, where he shall overtake many to bear him company; but none coming back to bring him commendation to his friends. But he that will resolve to take his voyage towards Heaven, shall have much ado to find the way; for it is a troublesome path frequented but by few, and therefore we had need to set forwards betimes, if we will come to the end of our journey. But the best is, though we travail● hard to come to it, yet when we come, we shall be sure of a good lodging, where we may be joyful and merry, and rest for ever without any more pain; banqueting and feasting, like glad children in our elder brother's house.  

Spark 81.  

Psal. 5. Psal. 139. Psal. 143.10: Luk. 16. Mat. 4. Exod. 23, 20  Teach me (O Lord) thy way, and let thy holy spirit direct me, thy Word conduct me, and the blessed Angels attend me, that I neither wander, fall, nor stumble until I arrive at the haven of happiness to dwell with thee forever more, Amen.    

Sect. LXXXII. The chiefest Trade.  
When men are about to bind their children to any Trade, they will commonly be careful to know that profession wherein they may be admitted with less charge, where the Professor is of good name and credit, the calling honest, and gainful, and whereby in the end, they shall be sure to come to great preferment. Christianity is the best profession of all; and such a calling that the poorest man may be admitted unto without charge. Who is of greater credit than God? And who can choose a better master to serve than his Maker? The calling is most honest and gainful: For what greater honesty, than to do unto all men, as I would they should do unto me? And what greater gain than godliness? Lastly, having served out the time, what greater freedom can any have, than to be a freeman of Heaven? & what greater preferment can any wish, than to have a Crown of glory, and life everlasting?  

Spark 82.  
O Lord, this is only my profession; I am bound to it since I was a child: Howbeit, I have a thousaand times broken my Indentures, and run away from thee, and thou hast still brought me back again and forgiven me. I am ashamed (L●rd) I have so often displeased so gentle a Master. Good Lord, forgive me for Jesus Christ's sake, Amen.    

Sect. LXXXIII. The best conception.  
SOme have been for a time barren in body, but fruitful in soul, so was Sarah, Rebecca, and Elizabeth. Some have been fruitful in body, but barren in soul, so were Lot's Daughters, that so readily conceived of their Father. Some again are fruitful both in body and soul, and so was the blessed Virgin, for she conceived Christ in her womb, and pondered all his say in her heart.  

Spark 83.  
Lord, grant that how barren soever our bodies be in multiplication, yet our souls may be always bringing forth fruit in due season, conceiving a good faith in thee, and bringing forth good works to thy praise and glory.    

Sect. LXXXIV. Welcome God's Will.  
SOme men have many children, and have no inheritance for them; some have inheritance and no children; some have both children and inheritance; some neither children, nor inheritance, etc.  

Spark 84.  
Lord, if it please thee to send me many Children without inheritance, make them thine by adoption; and then they shall be inheritors of thy Kingdom. If thou send me children and inheritance, make me the more thankful unto thee, and let me not esteem them above thee. If I have neither children nor inheritance, then give me a lively faith in Christ to purchase Heaven for my patrimony, and to become a child myself, that I may have thee for my Father. But if it please thee to send me wealth without children, Lord, give me grace to bestow it upon my poor brethren, which are thy children, and my spiritual kinsmen; for in so doing I do but lend unto thee of thine own, & thou wilt be sure to pay me the best interest.    

Sect. LXXXV. For us men and for our salvation he— came down from heaven.  
When I view the earth, and see that of her own accord she brings forth both herbs and fodder and food sufficient for all creatures, save man, without labour or tillage, and that only man must till and labour for his food; then I well perceive (Lord) that it is man only that hath and doth daily offend, and not the bruit creature.  

Spark 85.  
Good Lord, forgive me my sins both original and actual, that I with all thy elect may evermore praise thee, that the earth may bring forth her increase, and that God, even our own God, may give us his blessing, etc.    

Sect. LXXXVI. The King's Court.  
IF it pleased such as attend the Court to see the difference between the Court of Princes here on earth and the Court of the King of Glory in heaven; they would quickly forsake all the Profits of the one to attain unto the pleasures of the other. For First, He that will be a Courtier here, must often forsake his own Country where he lived at ease, the place where he was known and beloved, the neighbours of whom he was visited, the goods wherewith he was maintained, his wife and children of whom he was comforted; yea, often be ●ain to remove when the Court removeth, truss up his baggage, and load his horses, seek him a newlodging. But he that will mind to be of the great King's Court, shall not go out of his Country, but come into his Country, not go from his neighbours that loved him, but to such neighbours as will ever love him, he shall not there forsake his parents but meet them; not lose his goods but find them; not miss his comfort but receive it; not often remove, but for ever be at rest and most sure of a pleasant lodging Secondly, In following earthly Courts a man shall hear many discontented persons about the Court, that, if he be good, shall offend him much; such as are rejected and favourless Courtiers meeting together murmuring at their Prince, backbiting his councelors and Officers, contemning his Laws, enving his liberality, grudging at others favours; some perhaps blaspheming th● d●vine providence for either placing or suffring such to be in credit, and themselves to be discarded. But in the supreme Court of heaven every one shall hear his King glorified, and his maker praised, not envying but all rejoicing at the preferment and glory of their fellows as at their own. Thirdly, when perchance in these earthly Courts a m●n may be crept into his Prince's favour to day, as Haman was, he may be out to morrow, and while he continueth in favour he feareth every hour to fall; and if ever he be once out of favour and in disgrace, he commonly despaireth of regaining his former credit. But it is not so with such as wait upon the Lord; For whom the Lord loveth he loveth him unto the end; he writes him in his Book called Vade mecum, and from thence he shall never be blotted out, though the earth be moved, and though the hills thereof be cast into the midst of the sea. 
Psal. 46.2.  Fourthly, In the Court of earthly Prince's men must be fearful to move their Prince, and to speak unto him, and most commonly use their means that be most in favour to speak for them: But in the high Court of heaven every Saint and Subject of the great King may boldly approach to the throne of grace, and speak to his Sovereign as to his kind and loving Father. Fifthly, Men commonly to win the favour of earthly Princes must spend much time and endure much toil, and the least dislike will oftentimes put them out of favour again; and if they forgive the fault, yet he should want their favour: But God upon our willingness to do him service presently accepts of us as he did of the prodigal child, and if we do offend him, he is the slowest to conceive displeasure, and the readiest to forgive. This made the good King of Israel to say, that he had rather be a doorkeeper in the house of the Lord, than to dwell in the Palaces of Princes.  

Spark 86.  
O most Mighty, Magnificent, and most Glorious King, though we be unworthy to take the name of so high a Monarch in our mouths, or to lift up our sinful eyes unto the heavenly throne of thy glorious Majesty, trusting in our own worth & worthiness; Yet having thy Word for our warrant, thy Spirit for our guide, and thy Son for our advocate, we are imboldend to approach thy palace, and through th● blood of thy Son and by his merits and obedience we see by the eye of Faith thy golden Sceptre of favour and free access stretched out unto us. Therefore we will come into thy house in the multitude of thy mercies; 
Psal. 84 2.84.10 65.  for most amiable are thy dwellings, O Lord God of hosts! my soul hath a desire and a longing to enter into thy Courts; For one day in thy Court is better than a thousand. O Lord, blessed is the man whom thou choosest and receivest unto thee; he shall dwell in thy Court, and sh●ll be satisfied with the pleasures of thy House Good Lord, give me grace to love thee above all things, and the place where thin● honour dwelleth. O Lord, gra t that I may dwell in thy house for ●ver; and during the time of my pilgrimage here, in thy House of Grace; grant I may lead an uncorrupt life, do the thing that is right, speak the truth from my heart, neither doing evil to my neighbour, nor slandering him, nor setting by myself, but to be lowly in mine own eyes, making always much of them that fear thee, having always a regard to keep both my oath and my promise with God & man, hating all oppression, bribery, and usury; that when the time of my removing shall come, I may be sure to be translated from thy Court of Grace into the Kingdom of Glory, through Jesus Christ our Lord, Amen.    

Sect. LXXXVII. The Seaman's Card.  
DAvid said not without great reason, that those that go down to the Sea in Ships, and occupy their business in great waters, see the works of the Lord, and his wonders in the deep: For indeed, those that be often at Sea behold so many wonders and such divers godly observations, that they never want there either a Sermon or a Preacher, for every thing about them preacheth unto them: First, those Creatures that are in the Sea, are great in quantity and innumerable, exceeding fare the number of land-Creatures, and y●t they all multiply without any lustful copulation; whereby we see that there is no increase like unto that which is void of sin and carnal lust; such as the fruit of Zachariah and Elizabeth was; or of Abraham and Sarah. Again, ●he condition of the Sea doth b●st describe unto us the condition of the world: For as the Sea is in continual motion and never quiet, but sometimes tossed up to the heavens, and suddenly falling down again, to the terror of the beholder's; So in this world, some are one while like proud surging waves hoist up unto the highest sphere of honour, and in a moment again thrust down, into the lowest Down & Den of disgrace. Secondly, as the Sea is always unquiet until it cast up his dead; So the world is ever roaring and uneasy until it cast out of it such as are dead unto the world, and live unto God; such the world is ready to vomit up & to surfeit upon. Thirdly, as in the Sea the greater fish do devour the lesser, and small ones; So do the potent in this world eat and swallow up the poor. Fourthly, as the Sea is full of dangers, as Rocks, Sands and Sirens, etc. So is the world full of trials and travels, deceit and trouble, perils without & terrors within (as the Apostle says) casting Job into the Dunghill, Daniel to the Den, and Joseph to the Dungeon. Fifthly, as often times in the midst of greatest calms there ariseth at Sea the soarest tempest; So oftentimes in the midst of the world's solace ariseth the greatest sorrow. Sixthly, the Sea is no certain place of abode, but serves only to bring men to some surer haven or harbour: No more is this world any certain place of dwelling for us, but a mean to bring us to that City which we expect for. Seventhly, as a man on the Sea cannot sail whither he would, but whither the wind driveth him; So is it not in the power of man in this world to do what he will, or to go whither he will, but only as the Spirit of God guideth him. Eighthly, as the water of the Sea is brinish and bitter, and the extremest holes and end thereof but sand; So is the world bitter and distasteful, & the end thereof but sand, dust, and ashes: And as upon the Sea Ships do always sail; So on the Sea of this world, the Church of God like Noah's Ark doth continually abide, whose mainmast is the Cross of Christ, her Sails the holy Scriptures, her Anchor true Faith, her  the Spirit of God, he Calls Christian Hope, and Gods gracious Promises, her chief Master & Governor, Christ himself. This Ship is often tossed and troubled with the tumults of our Enemies, which are like uno four tempestuous winds; the Atheist, the Turk, the Papist, and the Puritan. The Atheist acknowledgeth not the Shipmaster, the Turk would hue down her mainmast, the Papist would take away her Anchorhold, & the Puritan would break her Stern of Government, and cast away her Ordnances: But God still these winds. Yet those that are at Sea se● by their Card that in the midst of tempestuous weather the needle of their Compass remaineth always unmovable, & stayeth upon one point, because it governs itself by the Pole. In like sort the soul of a faithful Christian in the midst of all these unruly winds, and sturdy storms, will stand quiet, & enjoy a most assured peace, because his love and affection, like the needle point, aimeth at Heaven, and stayeth itself upon God's Promise, which is the true Pole and Object of our love.  

Spark 87.  
O sweet Jesus, sleep not in the Ship of thy Church, still and stay all tempests and unruly storms that may arise to terrify us. Lord, look upon us in these dangerous times, wherein we are well nigh covered with wicked waves. Lord, save us lest we perish, and rebuke these winds and waves that trouble thy poor Mariners. 
Mat. 8.23, 24, 25, 26.  Good Lord, walk thou with us upon the Sea of this world, that if the Sea cast us up as dead, thou mayest receive us. Hinder the great Leviathan to devour us, and the mighty Nimrods' of the world to hunt after us, and let the needle of our affection remain always steadfast to the Pole of thy Promises. Be with us on the Sea as thou wast with Jonah, and on the Land as thou wast with Joseph; that if we be cast to the Whale's belly with the one, or into the Prisons profundity with the other, yet do thou never forsake us. But till our Cause be known, let us still out of the deep call upon thee; that the deep of thy mercy may help the deep of our misery, & so one deep may call upon another.    

Sect. LXXXVIII. Good Service.  
IT is the common custom of many men to use their servants as they do their apparel, that is to cast them away, when they are worn out, and can serve them no longer as before. Happy are they therefore that serve such a Master in youth, that will be sure not to forsake them in age, and for a little sorrow on earth, will give them continual, solace in Heaven.  

Spark 88  
Grant Lord, that I bestow both life and Limb, time and talon to thy glory; that now being by Christ delivered from the hands of mine Enemies, I may serve thee without fear all the days of my life.    

Sect: LXXXIX. Christ's Rest.  
O My Saviour, thy first lodging was a new womb, wherein never man before was conceived: Thy second lodging a new tomb, wherein never man before was buried: And thy third lodging must be in a new heart that must never be defi●ed.  

Spark 89.  
Grant Lord, that as thy Mother conceived thee in her womb, so I may conceive thee in my heart. Lord, let my heart be thy grave, thy stable and manger, thy Tem le, and thy dwelling House, that I may dwell in th●e and thou in me for evermore, Amen.    

Sect. XC. Hope's Confirmation.  
When I see the earth to bring forth all things that are committed unto it, my hope is confirmed, and my joy increased, because I know it must one day restore our bodies committed in trust unto it, and then the year of the great Jubilee will come, when such as groan under their burden and all the lands Prisoners shall be set at liberty: For the just in Christ (saith David) shall flourish as the Palm tree, which though it have many weights at the top, and many snakes at the root; yet is it still neither oppressed with the weights, distressed with the snakes: so though the earth oppress us, and th● worms devour us, when our Salvation draweth near at hand, we shall lift up our heads again, & shall no more die, but death and corruption shall die in us. Then may ev●ry one of us sing with David, I laid me down and slept, and risen up again, for the Lord sustained me: O my God, how many things hast thou ordained to strengthen my faith? and to confirm my hope herein? For the sun setteth and is closed up in darkness, and yet riseth again the next moring. The moon waneth every month, and becometh small or nothing to our sight; yet it groweth again to her glorious and former light. The trees in winter are as dead before us, and all their beautiful leaves withered, wasted and fallen away; yet when the spring cometh they revive again, and are gorgeously clothed as before. The Lion being too long ere he find his prey, when he comes home he findeth his whelps dead, and with his very roaring reviveth them again. The Pelican by her blood reviveth her young ones. The Phoenix from her dead ashes receiveth life. The Serpent being cut in twain by lying a while in the dung, knitteth herself and reviveth again. Many small birds for the Winter lie in fens, holes and caves and trees, as buried and dead; yet rise again in Spring and sing melodiously. Lastly, what is our bed but the Image of our graves? the clothes that covers us of the dust and earth cast upon us? The little flea that biteth us, of the worms that shall consume us? The Co●k that croweth, of the last Trumpet. Therefore, as I rise up lustily when sluggish sleep is past; so I hope to ris● Joyfully to Judgement at the last.  

Spark 90.  
G●●nt me, O Lord a lively faith, 
1 Cor. 15.  not to sorrow for my brethren that sleep in thee, 
Mat. 24.  as one without hope; but rath●r to watch for the day of my redemption and the glorious coming of my saviour to deliver me from thy body of sin; 
Rm. 9.7.  that my vile body may be made like his glorious body, and that in the mean time whether I sleep or wake, I may continually hear the sound of thy Trump in mine ear, saying, Arise ye dead and come unto judgement; 
Phil. 3.21.  and at last be ravished with the sweet sentence of my Saviour, Venite Benedicti, etc.    

Sect. XCI. The fruitful Valley.  
I See always the highest hills to be most barren, and the low valleys fruitful; therefore the higher I exalt myself like a mountain, the more barren I shall be before God; And the lower I humble myself, the more fruitful I am to others by good and wholesome examples.  

Spark 91.  
O Lord, teach me to learn meekness of thee that art meek, and to humble my self, that I may be exalted, Amen.    

Sect XCII. The Scorner's Chair.  
IT is noted for no small disdain in Pharaoh to say, Who is the Lord, that I should obey him? Such as those Oaks of Basan, and those tall Cedars of Lebanon in the height of their pride, as being too wise to be moved with ordinary judgements. If we have th● honour to be Gods among men, or the power to work mighty things in the world; 
Hab. 1.16.  We sacrifice to our own nets, and burn incense to our yarn; and say, if not in our mouth, yet in our heart, There is no God. 
Psal. 14.1.  If our evil counsels have good success, and when we rebelliously transgress, we prosper in our wickedness; we spare not to say, Tush, 
Ezek. 9.9.  the Lord seethe not. If when we multiply sin upon sin, and by the cords of vanity draw on the cart-ropes of iniquity, and add thirst unto drunkenness, we be not plagued like other men, we presume to say, Tush, 
Zeph. 1.12.  the Lord careth not, he will do neither good nor evil. If God forbear us, we think his hand shortened, and if we do not feel his rod, we make a question of his power; yea, the irreligiousness of this profane age is such, and grown to that impudence, as to dispute of principles and grounds of faith; to call, not only God, and his holy Word the Scripture, but Heaven, Hell, Angels, Devils, the Resurrection of the body and the Immortality of the soul into question; so that if he will find any faith among such, he had need come with new miracles, and more than miracles, lest our searching wits should find the reason of them, or otherwise conclude them to be but our ignorance of the cause. For whatsoever exception either vain Philosophy, 
Exod. 3.2.  or profane Gentility took against the wonderful works of God in elder times; as that the burning and not consuming Bush was but a Meteor; 
& 14.12.  that the passage of Israel through the Red-Sea upon dry ground, 
& 16.15:  was but the advantage of an Ebbe-tide; that the Manna which God reigned in the Wilderness, was but the Mildew of the Country; 
Josh. 6.20,  that the fall of the walls of Jericho at the sound of the Trumpets, was but an Earthquake; that our Saviour himself did no Miracles, but by the help of Belzebub; Yea, that and worse than that do the scorners and licentious wits of our times object against the power of God, & to make God and his power either nothing at all, or tie him unto second causes; as if th● world did run upon the constant wheels of everlasting motions, which is not in his power, so much as in the power of a Clock-keeper, either to break or to alter.  

Spark 92.  
O thou wonderful, and powerful Essence, whose strength is seen in our weakness, we beseech thee to give us grace to humble ourselves under thy Almighty hands, 
Psal. 1.1.  that we neither walk in the Counsel of the ungodly, stand in the way of sinners, 
& 10.  nor sit in the seat of the Scornful. 
& 20.9.  Arise, O Lord God, and lift up thy hand, forget not the poor, put th●m in fear, O Lord, that the Heathen may know themselves to be but men, for the ungodly walk on every side, 
12.9.  when they are exalted the children of men are put to rebuke. O Lord, thou canst do whatsoever thou wilt both in heaven and earth; For heaven is thy seat, and the earth is but thy footstool; Yea, the earth is thine and all that therein is; the compass of the world, and they that dwell therein. O Lord, 
Psal. 24.1.  by thy Word were the heavens made, and all the hosts of them by the breath of thy mouth, &c, Be thou exalted, Lord, in thine own strength, so shall we sing & praise thy power for ever and ever, Amen.    

Sect. XCIII. The Gospell's Law.  
Well might our Saviour say, that he came not to destroy but to fulfil the Law: For the Gospel of Grace is so far from taking away the obedience of the Law, as that it addeth to our obedience, and is severe against the affections, as the Law against the actions of evil, making it theft to covet our Neighbour's goods, and murder to be angry with our Brother, & adultery to look upon a Woman to lust after her; 
Mat. 5.22. Ecl. 12.20.  and Treason to curse the King, though but in thought: 
1 Thes 5.22 Esay. 2.18. Math. 12.  restraining not only from evil but from all appearance of evil; condemning not only the Cart-ropes of sin, but the cords of vanity; taking a strict account not only of every wicked, but idle word; nay our wand'ring thoughts also.  

Spark 93.  
O dear Father, thy law is a perfect law converting the soul. It is no eye-service that can please thee, but thou requirest truth in the inward parts. Good Lord, as thy Gospel is a new law adding perfection unto perfection: So create in me a new heart, and put a right spirit within me; that my thoughts being undefiled may please thee; my words being seasoned with grace may praise thee, and my actions being sanctified by thy spirit, and proceeding from the holy motions thereof, may glorify thee. To whom be all honour praise and glory for ever, Amen.    

Sect. XCIV. Virtue is in action.  
GOd infused not the soul of man into a lump, or block, or such a body, as was unfit for motion, but into such a body, as had legs, arms, hands, feet, eyes and ears, to show that we must not be idle, but work with our hands, labour with our feet, instruct with our tongues, and mark with our eyes.  

Spark 94.  
Lord, let me not be given to idleness, but be diligent in my place, and painful in my calling, getting my living either by the sweat of my brows, or my brains, that thou mayest not find me idle all the day long, but working either in thy field or thy vineyard, and doing always that which is just and acceptable in thy sight, through Jesus Christ, Amen.    

Sect. XCV.— Pass the time of your dwelling here in fear.  
AS we must give an account of every idle word which we speak; so we must give an account of every idle hour which we spend. Therefore when we see the glass run, or hear the clock strike, or the sun pass in the Dial, let us think that there is now another hour come whereof we are to yield a reckoning, and so endeavour to sp●nd one hour better than another.  

Spark 95.  
O Lord, let me rejoice in thee evermore, pray continually, and in all things give thanks, redeeming the time because the days are evil: let me pass no minute idly, but while I have the light, walk in the light; for the night will come wherein I can work no more.    

Sect. XCVI. The Merchant's gain.  
SAint Paul, the vessel of honour, doth teach that Godliness is great and true gain: Let us therefore seek and search, hunger and thirst for this gain. Let the love of godliness (not of money) break our sleep, possess our thoughts in the night; let us mind it first in the morning, and meditate on it most in the day time. And as the Merchants for his gains, maketh long voyages, hazards life and health, sequesters himself from his wife and children: So let us for the Kingdom of God endure troubles without, & terrors within, leave wife and children, and with a valorous mind pass all the seas and storms of this world: and as the covetous Merchant, the elder he waxeth the more greedy he is to gather; so the elder we are, let us make the more careful provision of faith and good works. If we be Merchants, let us exchange our commodities for better; let us leave our avarice, that we may receive content; refuse sin that we may receive our Saviour. One soul is more precious than the whole world, let us then sell the world to save our souls. The Kingdom of Heaven is a Pearl that cannot be purchased except we part with all we have. If we be merchants, let us venture for it. Who would not with the poor fishermen leave an old net to follow Christ? 
Math. 4.  Who would not with the woman of Samaria change a cup of well water for the water of the fountain of life? 
Luk. 19  Who would not with Zacheus do away half his goods to obtain a Kingdom? Who would not with the penitent thief bestow a broken heart, and a short prayer for a Crown of glory? 
Luk. 21.  Who would not with the poor widow forgo a mite to receive a million? Who would not with Christ and his holy Martyrs endure the Cross, that he may enjoy the Crown? Who would not with the wise men exchange gold, frankincense and myrrh to obtain Grace, truth, and mercy?  

Spark 96.  
O God, thou art my God, my goods are nothing unto thee. Whom have I in heaven but thee, and whom shall I desire on earth in comparison of thee? O Lord, thou didst with thy blood arrest heaven for me, when thou wast circumcised, thou hast paid the whole, when thou wast crucified? then didst thou take our sins, and gavest us thy salvation. I am a poor bankrupt; I can offer thee nothing that is of worth, accept of my mite of devotion, my cold water of alms, my grain of faith, my desire of sorrow, my sighs of satisfaction, and my purpose to praise thee. Alas, sweet Jesus, I cannot give thee thy own goods to gain my own glory. I have nothing left me but the name of Merchant: Satan, the man of War, hath taken away the gold of my faith: I have exchanged thy graces for the world's vanity, and I have so long listened to the sirens of my own concupiscence, that I have made a shipwreck of all thy blessings. Sweet Jesus, pardon my do, and pay thou my debts: Give me that life which thou hast purchased for me, and forgive me that death which I have purchased for myself by my sins, Amen.    

Sect. XCVII. A Christian Salutation.  
WHen a man first comes to a house, we use to say, you are welcome, when he is parting away, God speed you, or far you well; when we meet with him on the high way, God save you: So when we see a man born, we may say, you are welcome; for he is but newly come▪ When we see one under forty, God keep you for he is at the best: but if past forty, God speed you, or, far you well; for he is going out of the world.  

Spark 97.  
Lord, I am always going out of the world: therefore, grant me a prosperous journey, and a happy arrival; teach me betimes to take my leave of all, and to follow thee; let me never look back to the Sodom of sin, till I come to the mountain of happy felicity, through him and by him who is the way, the truth and the life.    

Sect. XCVIII. The way to preferment.  
HE that will be joyful must weep; he that will be satisfied must hunger and fast; he that will be rich, must give; and he that will bear rule, must obey.  

Spark 98.  
Lord give me grace to hunger for thee, that I may be filled, to weep for my sins that I may be comforted; to give, that it may be given to me; to be merciful, that I may obtain mercy, to obey and be humble, that I may be exalted.    

Sect. XCIX. The lukewarm Professor.  
HE is like the twilight, neither day nor night; like the Autumn, neither fair nor foul; like one sick of an ague, one day well another day ill; or like the Marigold, that openeth and shutteth with the sun; having on eye towards Sodom, and another towards Zoar or like the butterfly on the glass window, that will neither backward nor forward. If he puts his hand once to the plough, he is presently ready to look back: he is but almost a Christian like Agrippa: he is one while minded to be fellow-servants with Paul, another while resolved to leave him and to follow Demas; embracing this present world; whose unconstant honour is so offensive and so loathsome to God, that he threatens to spew him out of his mouth. 
Rev. 3 16.  He is earnest in nothing; runs both with the hound and with the hare: worships God and Baal; wears garments of linen & ; serves two masters, God & Mammon: he is as well for Romish Babylon as for English Zion: he can be con●ent with as many religions, as he hath honours and vain affections. Whereas one heaven held not Michael and the Dragon in peace: nor one house the Ark and Dagon; nor one womb Jacob and Esau, nor one Temple prayer and merchandizing; nor one Camp the clean and leprous; nor one Bath John and Cerinthus, nor one tongue God and Milchom; nor one conscience true Religion and false superstition: yet the lukewarm man's heart is a seat for all these, and yet not constant and zealous in any of these. It is enough with such a one to be outwardly religious. I● he hath but a show and shadow of religion he cares not for the substance.  

Spark 99  
O dear Father, that art one God, true and constant in all thy ways, and unchangeable, yea, a jealous God and a consuming fire, grant that I may be true and constant in all my ways, not having a show of godliness, and denying the power thereof: let me not become half a christian like Agrippa; but grant unto me the love of thy servant John; the heart and constancy of David; the zeal of Phineas; the boldness of Peter; the resolution of Paul; the patience of Job; the perseverance of Joseph; the courage of Joshua; the earnestness of Moses, and the constancy and integrity of my Saviour: That so I may run the way of thy commandments, and count it my meat and drink to do thy will. Good Lord, make me every day more fervent of thy glory, more faithful in thy service, more fearful of thy judgements, and more sorrowful for my sins, through Jesus Christ our Lord, Amen.    

Sect. C. The death of his Saints is dear in the Lord's sight.  
IT is not without great reason that murder is so hateful unto God; that the blood of the slain crieth in his ears for revenge. For if we respect the majesty of Goh himself, what can be more odious to him than to see his own image defaced in his own presence? or what can be more contemptuous, than to kill one in his view which he loved so dear, that he gave his only son to die for him? Nay, what more wicked than wilfully to deprive him of life, of whose life and safety God was so careful, that he numbered the hairs of his head, lest one of them should perish?  

Spark 100  
O Lord, keep me from blood thirsty men, give me grace to love thy image for thy sake, and not to destroy that which thy hands have made, and for whom thy son died.    

Sect. CI. The beastly Man.  
IT was not for nothing that the Poets did feign men to be transformed into the shape of some beasts; for indeed we are worse in some things than beasts. The drunkard is more filthy than the swine; the murderer more cruel than the tiger; the wordling more subtle than the Serpent; the choleric more angry than the Wasp; the covetous more greedy than the Wolf, the adulterer more lecherous than the Goat. Yea, many beasts have exceeded us in virtue, but we exceed all in vice.  

Spark 101.  
O Lord renew thy image in us, and repair our defects: let us not any more with the Swine wallow in the mire of our filthiness. Instruct thou us, Lord, and let us not be like horse, and mule that have no understanding, but keep us in thy ways, that we walk in thy wisdom, through Jesus Christ our Lord, Amen.    

Sect. CII. The Foolish Worldling and the wise Christian.  
BOth will yield honour to man, but diversely, the one honoureth him that hath the richest garment, and other external ornaments glorious to the eye: the other honours him most who is richly adorned within, with wisdom and good qualities. For as the world respects the outward man; so do the chil- of the world: And as God respects the inward man; so do the children of God. For if a man be vain outwardly, he is like unto the world, and therefore the worldlings will honour him; but if he be good inwardly, he is like God; and therefore the godly will reverence him.  

Spark 102.  
O Lord, grant I may give tribute to whom tribute, honour to whom honour, worship to whom worship, and fear to whom fear is due, through Jesus Christ, Amen.    

Sect. CIII. Faith's feeding  
Some Creatures by the providence of God are said to live in the air, as the Chamaeleon, & some in the water, as Fishes etc. some in the earth, as Wants and Worms etc. & some in the fire, as Salamanders &c: but hope is such a creature, that is not tied to any one Element, but hath free liberty to comfort and refresh herself upon all these: As first, upon the air and light of heaven: For how can we see the sun and the rest of those glorious Planets, to set and rise every day, and not be confirmed in our hope of our own resurrection? Secondly, upon the fire, which we see covered and buried at night in the ashes, like our bodies in the dust, and in the morning to be kindled with a little dry straw, which may assure us, that ●hough now the dust doth cover our bodies, (as it were for a night) yet the joyful morning of our resurrection will come, when our bodies shall be quickened and lightened again with the candle of our soul through the power of our Saviour, and the fiery force of the holy spirit, that we may shine as bright lamps in his house for ever. Thirdly, is not our hope much sustained by the water, which now we see to decrease and ebb, & within few hours after to flow and fill again all those empty chinks and channels which of late were dried up, and so to revive them with a new flood and fresh current: and shall not those empty veins of our bodies, and those holy arteries of our flesh at the springtide of the resurrection by the powerful blowing of the Southern wind of God's spirit, be filled again with blood, and the spirit of life? Fourthly, shall we observe the earth to bring forth all things committed unto her and not hope (without doubt) that she will one day likewise deliver up our bodies committed to their trust, and that much more glorious than she doth any corn or seeds which she keep but for less than a year. Let us not think it therefore unlikely for our vile bodies to be made glorious, seeing that fine paper is made of foul rags, and pure glass of the ashes of fern, yea, of a heap of, dry bones, fair and strong bodies, and life given unto them with a blast of wind. 
Ezek. 37▪  For could God create all things of nothing and can he not work his own will in his own creatures? could he fetch light out of darkness, as it were out of a grave? can he in the womb of a woman of a little blood frame a body distinguished with so many and sundry instruments, as that it may go for a little world, and within the space of some few days add lif● unto it? And can he not restore the body that hath been so, to what it was? Can he quicken us in the womb of our mother, and can he not receive us in the womb of the earth? Can we fetch fire out of the flint, and cannot he fetch us out of the earth? 
1 King. 17.23. 2 King. 4 32 Acts 9.40. & 23.10.  Can Eliah and Elisha raise the widow of Zareptha, & the Shunamites children? Can Peter raise Tabytha, and Paul Eutychus? and cannot God their Lord and ours raise both them and us?  

Spark 103.  
O dear Father, 
1 Pet. 1.  which by thy great mercy hast regenerated us to a lively hope by the resurrection of Jesus christ from the dead, 
1 Tim. 3.  
Rom. 5.  to the end that being justified by his grace we should be made heirs according to the hope of eternal life, which hope maketh us not ashamed; I humbly beseech thy Fatherly goodness to illuminate the eyes of my soul, that I may clearly see what the hope of those is, Whom thou hast called to the incorruptible inheritance of thy glory. And as thou hast in many of thy works printed the true character of our resurrection; so fix & fasten the same for ever in the heart and soul of thy servant, that I be not as a man without hope, either of my own glorification or of theirs that sleep in thee; 
1 Cor. 15.  that in the end this body of mine being renewed, and to my soul in fare more glorious manner reunited, I may in the society of Angels, being co-heir with the glorified Spirits, shine as the Sun in glory, and be fully united unto Christ the true Son of righteousness, and the first fruits of the resurrection. And let this holy meditation, and the hope to enjoy that full and perfect contentation so possess my soul and senses, that it may be my thought, my pleasure, delight, labour and care to attain to that perfection through Jesus Christ, Amen.    

Sect. CIV. God's ways are not our ways.  
THere is a Speech of Socrates greatly commended by St. Augustine, 
De consens. Evang. l. 1. c. 18.  Vnumquemque sic c●li oportere quomodo ipsum colendum praeceperat: that is, Every god was to be honoured as he himself had given in Commandment; which showeth by the judgement of a Heathen, that no man must serve his God after his own lust, but after God's Law; not after our own reason, but after God's direction: Lest otherwise the Lord cry out upon us, saying, Who hath required this service at your hands? For is it reason that we should serve an earthly Master after his own will, and not serve God after his own Law. Therefore certain it is that our good meanings in God's service makes not always our do good; neither is our Zeal a rule whereby we may measure out either our faith or good works, but only the known will and pleasure of God. There wanted not a good intent or meaning either in the Isralites when they made a golden Calf; 
Exod. 3.24.  or in Nadab or Abihu, wh●n they offered strange fire; or in Saul, when he spared King Agag; or in Vzza, when he put his hand to hold the Ark; or in Jehu, 
Levit. 10.  when he would needs join the worshipping of Jeroboam's goldens calves with the worship of the true God of Israel.  

Spark 104.  
O gracious Father, as in our godly endeavours, we intent thy service and not our own; so grant (good Lord) that in the doing thereof, we may always have thy will for our warrant, thy law for our level, and thy commandments for our direction. Give us grace (dear Father) to shun and avoid all those things (be they never so good in man's sight) which thou either hatest or hast no pleasure in: And that we be not blind servers of thee, running after our own inventions: grant us true understanding and knowledge of thy word, which is the glass of thy will; that seeing therein both thy will and our own weakness, we desire thy grace to perform that which thou hast commanded us, through Jesus Christ our Lord, Amen.    

Sect. CV. A Caveat for the Demas' of our days.  
THat Caveat of our Saviour to his Disciples should be his Saint's care, namely, to endure to the end that we may be saved; 
Mat. 10.22  and so to run that we may obtain; and not to look back with Lot's Wife; or to faint in our journey, or be weary of well doing. For to what purpose is it that the Mariner sails prosperously, and obtains a rich prize, if he sink or suffer Shipwreck before he arrives at the haven of his own home. That a Christian be laden with many Craces; and obtain the rich pearl of the Gospel, and be fairly embarked for heaven, if afterwards he suffer Shipwreck of his faith? What availeth it a Captain to march hotly with Jehu, to fight manfully with Jonathan, if he turn his back with Ephraim before the end of the battle? For us to encounter Satan, if we suffer him to s●yle and conquer us? If the Soldier shall fly forth of the field, revolt from his Captain, forsake his colours, run from his company, and turn to the enemy; he disgraceth his profession, disableth himself for the Trophies of honour, and meriteth condign punishment O Lord, we are thy soldiers, the Church is our field, Christ Jesus our Captain, thy word and Sacraments are our colours, the communion of Saints our company: he that sh●ll fly forth of this field, revolt from this Captain, forsake these colours, run from this company, and be found fight under Satan's conduct; dishonoureth his christian profession, depriveth himself of the Crown of glory, and incurreth the danger of God's heavy Judgement. For if we have given our names to Christ, served in his camp, 
2 Tim. 4 9 & 2.17.  taken pay in his wars, and yet play the carnal Apostates with Demas the Heretical, with Hymeneus and Philetus, the scornful with Julian the Emperor, the spiteful with Alexander the Coppersmith; their remains small hope of receiving any comfort by the blood of the Lamb, and Christ's eternal Sacrific●; but rather extreme terror in the expectation of his fearful sentence; small probability of being cleansed in his precious blood, but rather a sore possibility of being devoured by a violent fire. For he only that fights the good fight, finishes his course, 
2 Tim. 4.7.  and keeps the faith, can expect the Crown of righteousness.  

Spark 105.  
O most mighty and merciful God, which art able to give more than we can deserve or desire, for thy tender mercy's sake keep me poor weakling and unconstant waverer from the shame of backsliding, and defend me from the dreadful sin of Apostasy. Keep me by thy power that I fall not, restore me by thy mercy when I am fallen, preserve me by thy grace that I never finally fall away; take not thy holy spirit from me, but establish me with thy free spirit, that I may be settled and confirmed in thy truth; that being effectually sanctified in thy Kingdom of Grace, I may be eternally blessed in the Kingdom of Glory: Through the merits and mercy of thy sweet Son and my sole Saviour Jesus Christ our Lord, Amen.    

Sect. CVI The Christian Weathercock.  

Psal. 65.7.  THe wavering Professor is not unfitly compared unto the waves of the sea: 
Esay. 17.12  It is the Lord that stilleth the raging of the sea, and the madness of the people. So delighted with novel ies, so full of alterations is the fickle faith, and the temporising profession of the palsy shaking members of the Church, that there be no waves so restless, no wind so mutable, 
Acts 28.  no creature so changeable: while the Viper hung upon Paul's hand he was a Murderer, but in the turning of a hand, when the Viper was shaken off, he was counted a god. 
c. 3. v. 12.  In Ezra the people wept because they had no Temple; but after, when the Temple was builded, they wept as fast again, because the glory of the second was not like the first. 
3.7.  In Exodus the people groan and cry to be delivered from the tyranny of Pharaoh and their intolerable troubles; 
14.11.  but the same people again cry out against Moses and Aaron for bringing them from Egypt, wishing to be there again. In Exod. 20.19. the people entreat that Moses may be their Ruler and Spokesman; but in Numb. 16.3. the same people refuse Moses and tax him for an intermeddler that taketh too much upon him. In Exodus 16.3. the people cry out for bread, and having bread from Heaven they gather it greedily, as if they should never have enough of it: But in Numb. 11.6. the same people despise & loathe the same bread when they had it. In 1 Sam. 8.5. the people are very impatient and in a rage because they had not a King: But in 1 Sam. 12.19. they are very sorry and much displeased because they sought a King and had him. In Matthew, on Palme-Sunday the people cried all unto our Saviour, Hosanna, blessed is he that cometh in the name of the Lord; spreading their garments in the way, and cutting down branches of trees: But within a seven-night after, the same people instead of Hosanna, cry out Crucifige; and instead of casting their garments in his way, they rob him of his garments; instead of cutting down branches of trees they hang him upon a tree. In the time of Constantius the Father of Constantine the Great, the people at the beginning were glad to embrace the faith of Christ, and to offer the Sacrifice of praise unto him; but in a little while after the same people in hopes of preferment by the Emperor's favour, become very ready and willing to offer Sacrifice unto Devils. In the time of Queen Mary there was lamentation and crying out, that Idolatry was set up, the Church polluted, the light obscured, and the Gospel taken away; But afterward, when by the mercy of God the light was restored, and the Gospel advanced; they murmured & cried out as fast again, that we had no Church, no Ministry, that truth was wrapped up in Ceremonies, and that all was Popish & Antichristian. In Acts 19 Demetrius and other subtle heads of the Tradesmen of Ephesus merely for their own gain, raised a great tumult, and cried out, Great is Diana of the Ephesians: But presently the people were carried with such a tempest of fury, that the City was all in an uproar, and every man run and rushed whither he list in great confusion, and after much violence offered (verse 32.) the mostpart knew not wherefore they were come together. For, as a weak & feeble brain followeth the waxing and waning of the Moon: So the brainsick humour of many lukewarm Christians is subject and pliable to every change and revolution. Like the standing corn that shakes & bows here and there as the wind bloweth, or like the weathercock that turns with every blast; or the Urchin that altereth his door as the wind turneth; or like the Amphibia that will play one while upon the land, another while upon the water; or like the Israelites that spoke both Ashdod and Hebrew. These are but half Christians, neither true Believers nor mere infidels, they halt between two opinions, sometimes for the Ark and sometimes for Dagen; now for Jehovah and presently for Baal: Not resolving what Religion to profess, or what God to worship: Like Tully among the Romans, who could not resolve, whether he should take Caesar or Pompey's part; or like Tidides amongst the Grecians, who could not determine whether he should join himself with Achilles or with Hector. These men are all for the time and nothing for the truth; like Ecebolius, who suited his profession to every Emperor's Religion; They with one breath call for fire from heaven with the Disciples, and say with Peter, Master, look to thyself.  

Spark 106.  
O Almighty God that art ever immutable and for ever one & the same, with whom there is no variableness or shadow of change, settle my heart in thy truth, and knit my soul unto thy Testimonies; that I may say as Elizeus said to Elias, as the Lord liveth, and as thy soul liveth, I will not leave thee. Give me grace not only to promise with thy servant Peter, but also to perform, that though all the world forsake thee, yet I may never leave thee; but be so linked in affection unto thee, the Saviour of our souls, and to thy truth, that neither tribute, nor anguish, nor persecution, nor famine, nor nakedness, nor peril, nor sword, nor death, nor life, nor Angels, nor Principaliti s, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be ever able to separate me from thy love in Jesus Christ. But as thou (Lord) hast made me for thine own self; so let my heart be always unquiet while it is from thee, 
Rom. 8.35.  and never at quiet till it comes unto thee, no more than the needle in the mariner's compass till it turns to the North star; or the Dove till it come to the Ark, or the child till it comes to the breast; or the be till it comes to the high v. But be thou always the centre of my soul, the circumference of my thoughts, the star of my desire, the ark of my content, the loadstone of my love, the breast of my comfort, and the lodge of my affections; that I may ever believe in thee without wavering, profess thee without fearing, serve thee without dissembling, and love thee and thy word perfectly, purely, and perpetually, through Jesus Christ my Saviour and redeemer Amen.    
THE END.