THE MYSTERY OF MANKIND, Made into a Manual, OR THE PROTESTANTS Portuize, reduced into Explication Application, Invocation, tending to Illumination, Sanctification, Devotion, being the sum of seven Sermons, Preached at S. Michael's in Cornhill, London. By William Lo, Doctor of Divinity, Chaplain to his sacred Majesty, and Pastor Elect, and allowed by authority of Superiors of the English Church at Hamborough in Saxony.  1 Cor. 3. 23. All are yours, and ye Christ's, & Christ God. 
LONDON, Printed by Bernard Alsop for George Fayerbeard, and are to be sold at his shop at the North side of the Exchange. 1619.   

TO THE MOST CATHOLIC and most Christian Monarch, JAMES, by God's especial appointment of great B●ittaine, France & Ireland▪ King, defender of the faith.  
DRead Sovereign. The blessed company of holy ones, that household of faith, that Spouse of Christ, and Church of the living God (which is the pillar and ground of all truth) is so grievously gastered, and so continually infested with hellish Atheism, misled Papisme, and mispersuaded Separatism, especially in these last & worst ages of the world, that had not God of his exuberant mercies, set up your Highness among us, for a blessing, as another joshua to succeed Moses, and as another Solomon, to sit upon the throne of David, to the supportation of the Church of England. It is verily believed of many wise, and judicious, that the doctrinal principles of Christian Religion, had not only been sore-shaken within your majesties Realms (as they are to the hearts-grief of many thousands among your bordering neighbours) but also a most woeful and lamentable distraction, 
Witness the Remonstrants monstrous opinions in West-Freezeland.  and open division, would before this time have broken forth to to the utter ruin, and razing of the very foundations of the blessed peace, and established discipline of the church, within these your majesties Territories.  
But magnified for ever be our God, who hath remembered us in mercy, and hath directed your majesties royal and enlarged heart, not only to take care of things, Quae sunt ante pedes: but also, amidst other your Highness many and manifold cares of your most Christian government, long prospicere, as to have an eye what manner of growth your Seminaries of Merchants have beyond the Seas, at Hamborough, Middleborough, and other places; for as much as they are the men in all likelihood, who are to be of your majesties great Chamber, the City of London, and to sit near about the Stern in future ages.  
Therefore (most dread Sou●raigne) It being almost a whole year sithence I was by the worthy and ancient Company of Merchant-Aduenturers elected and by the most reverend Archbishop of Canterbury allowed to be Pastor of the English Church at Hamborough. I thought it my bounden duty before I departed, and in some part of recompense for my long stay to leave behind me a token of that service, observance, duty, love, and allegiance, which I owe unto your Majesty, and unto the Church of England, wheresoever the Lord di●pose●h of me.  
The doctrine and discipline of which Church, I shall endeavour to maintain (pro modulo meo) even to my last breath, & think myself an happy m●n, to be the son of so famous and Christian a Catholic Church. Some of the compilers of whose devout Letu●gie have shed their blood for the testimony of the Lord jesus, which blood I have always thought to be the best blood in the world. 
Bonus sanguis non mentitur.  A measure of which model of mine, I here humbly prostrate at your highness feet, heartily beseeching Almighiy God to preserve your Highness, and your most royal seed, to be glorious instruments of his Church, & to crown your Majesty, and your Princely Progeny with his saving mercies in Christ jesus.  
Your majesties most humble s●ruant. and Subject, WILL: Lo.   

1 TIM. 3. 16.  
Without controversy, Great is the mystery of Godliness, God manifested in the flesh, justified in the Spirit, S●ene of Angels, Preached unto the Gentiles, Believed on in the world, and received up in glory.   

A PREFACE OF Pacification to all Christian Termers and travelers, from the reverend judge Itinerant, justice of Oier, and Determiner, unto the poorest Client that iournyeth within the four seas of Great Britain, mercy be multiplied in Ch●ist jesus:  
BLessed, and beloved in the Lord, (for I cannot give you a more honourable title if I should study to give you ten thousand be of what rank or condition your will.) Hearken. Upon the Lord's day, being the third day after our saviours sufferings, two disciples traveling from jerusalem to a village called Emaus as they walked on their way, they talked of jesus. And as they thus communed, jesus himself drew near, and went with them, 
Luc. 24. 13.  and afterward questioning with them, opened unto them the Scriptures tarries with them, sits witb them, blesseth their meat, eats with them, gives them a supper substantial blessing, for he openeth their eyes, and they, know him. A perfect precedent for you, beloved in the Lord, and a blessed direction as you travail, for we aree all Viatores, look as big as we will; not comprehensores; if we have company to confer and talk of the Lord jesus, for you see if you be but two in company he will make the third, if you commune concerning him in fear and reverence, yea your conference shall not be fruitless. For what is the sequel? Eu●n knowledge of the holy Scriptures, they shall be opened upon such conference, Christ his comfortable company by the holy Ghost will be afforded, for albeit according to his Es●e Naturale, he is in heaven; yet secundum esse personale he is every where, by his breath and favour in his chosen. Moreover, he will sit with you upon the throne of justice, to direct your hearts aright, you shall partake of his blessings with healtb and salvation: he will bless you in your store, he will enlighten your minds, incline your wills rectify your desires, and you shall know him whom to know is eternal l●fe.  
For this cause I have often bowed the knees of my heart unto the God of heaven for you all, and have presumed to reduce the sum of all into this little Manual, as the Protestants portuize to carry in his hand, in his bosom, and to accompany him in your travels, as Paul had his parchments with him, which casually he left at Troas, and whereof it seemed he had an especial care. Let not the prudent judge disdain or despise that I become his remembrancer, for the time is come that we must look to our Christian principles, seeing many are gone so far to question long received truths in the spirit of subtlety and error, as if the Metempsychosis of the Pythagorists were revived, and the soul of john Duns Scotus were entered into the bodies of surviving scholars, to trouble the world with niceties, and to lose themselves in miserable extravagant wanderings. It was a good rule therefore that Irenaeus gave, That we should diligently heed never to be transported beyond the limits of Doctrinal Principles, which indeed is a gloss of that of the Apostle, Sapere ad sobrietatem. The jolly Counsellor that learnedly argues titles of land, pleas of debt, damages of client, & cause, may hereby be counseled to call to mind what claim, or challenge he hath to heaven, what plea he ought to make for his own debt, which he oweth to his Creator, and if the damage or wrong of his Client were his own, what plea, what care, what diligence would ●e use to redress himself. The disturbed, yea oft times the poor miserable distracted Client, that is delayed, crossed, encumbered, snibbed, & many times overborne, may herewithal endeavour to qualifiè and settle his wearied and perplexed heart and look up unto the master of requests in heaven, and to refer his cause unto the judge of the world Christ jesus who judgeth righteously. And if his cause go well with him, yet hereby h●e may be caused to remember in what pass his case is with God, and to know who it is that lets a man see his desire upon his enemies.  
All what soever they be, if they will be pleased to be advised, may herein see (as in a view) what Creation is, that tendeth to salvation. And so to abandon from their holy intentions all needless controversies, and fruitless contentions, according to the reference of the prefixed context.  
For the lamentable Controversies about Religious Godliness, 
An abridgement of controversies. raised from the word of the Context, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rendered without controversy.  are so many in number, and so intricate in nature, that the studious labours of any one man (were he never so well qualified) cannot sufficiently (no not all the time of his life) so much as enter into all the ambiguous labyrinths thereof, much less be ever able to compose, or conclude them. For it falleth out in this kind, as it doth in the quirks and quiddities of law cases, and that's a thousand pities, for the more lawyers retained oft times the more suits, pleas, counter pleas, demurrers in Law, and many other such like acquaint devices so the morewriting of controversies, the more subtleties, evasions, distinctions, personal aspersions, mistake with all malevolent stir, and strive to make good either part. Such also hath been the rotten condition of mankind, that when one hath once hatched, & brought forth never so absured an opinion, yet he findeth wits in the world ready to devise tricks and shifts by nice distinctions, and doubt full differences to maintain withal possible glosses the absurdities, and shadows thereof. Besides, if we consider the impossibility of composing, and reconciling the controversies of the setimes, by reason of the averse, and settled resistance of the opponents, both foreign and domestic, together with the irreconcilable natures of the things controverted, and questioned, and the little hope of any means to be expected either from them that strive, or from others their well-wishing neighbours, or from both to reconcile, and pacify the furiousrage of either party, we may even despair of expecting any certain and settled end of these miseries, until the Lord jesus come himself from heaven in his second and most glorious advent, and Consume with the spirit of his mouth all the gaynesayers and impostors of his sacred truth, and abolish with brightness of his coming all the misty fogs of misperswasion and misbelief.  
Doubtless therefore in the mean while, the best, and most assured way for us (that love, and look, and long for Christ's coming) to find rest to our distressed souls amidst such perplexed distractions and labyrinths, is, to have recourse to the pillar and foundation of all Christian faith, the director to heaven, which is the written word of God, the one and only way to the word begotten, wherein, many places we shall find couched in in few words the sum and substance of all our hope, and happiness in Christ, both in nature grace, and glory, and that sum of Christianity in so compendious an abridgement oft times reported, that the shortest memory may recount it, and so plainly set down that the weakest capacity may conceive it. Such is this Scripture prefixed, in which as in a running stream in some place the Elephant may swim for deepness, and in other the Lamb may wade for shall ownesse.  
Leaving therefore behind us the hellish afronting of all Godliness to the damned Atheist, that saith in his heart, There is no God, which some Achrists of Spain (I would they were not in England) most Lucianlike, and julian-like have terms to the grief of many good hearts their Peccadilloes, or little sin, and appropriating the circular Divinity of Temporizers-who go in a Maze to painted Hypocrites, Who are ever learning, and never come to the acknowledgement of the Truth, because they feel not the power thereof, nor endeavour to practise it together with all, neutralizing staggerers, and Cassandrian Courtiers, who neither cleave to God, nor to Baal, but are like Ephraim, a cake on the hearth not turned, which needs must be dough on the one side, and burnt on the other, hot in their singed zeal, and lieu warm in their fringed hypocrisy, & lastly, abandoning from us all novel sectaries, who either with the gnostics and Donatists challenge to themselves an impropriation of all reformed doctrine and discipline, or with the Cathari boast of a Monopoly of perfect sincerity, or with the rare illuminates of the world, the Jesuits, jesuini, Scofiotti, Presbyteri, Sanctae Luciae, Reformati, Sacerdotes, or by what other titular denominations soever they be termed, who undertake to have the only direction for all Christendom, in ordine ad Deum, or with the Capucini, who aspire the only mortification (forsooth) in a patched Capouch, and with them utterly forsaking all other rabble's, and swarms of monastical, and secular nominals, who neglect the truth, and the light thereof, Let us fly homeward with the distressed dove into the Ark, which is the holy Scriptures to save ourselves from the general deluge and cataclisme of ambiguities, questions and overflowings of ungodliness, which assault us here in this life, the Ocean and sea of sorrow, and hide from us the brightness of jesus Christ, with the mists of impiety, and fogs of vanity.  
And let us call to mind that all understanding in Godliness is either opinion Faith, or perfect Knowledge.  
Opinion being like the Twilight, neither certain▪ nor evident. Faith, as the dawning, certain but not evident and perfect.  
Knowledge as the Sunshine both certain and evident.  
Opinion being the Conduit pipe of all controversies, the mother of heresies, the seed of schism, and the head of a Fox, and perfect knowledge, only proper to our triumphant and glorious estate in Heaven: we must here in this Life walk by faith. This faith must have a foundation to build upon, What's that? must it be built on the Church? that's to general: so the Saracens, or Hagarens rather (as Zozomene observed a thousand years ago, have their Masters. Upon the Fathers? that's too rustical, so the jews have their Rabbins. Upon the Pope, that's too Pythagorical? so the Gentiles had their Philosophers of their several sects, Upon sudden and fanciful revelations, that's merely anabaptistical, God in an engine. Upon what then? evangelical Esay the lords Prophet tells us, That our faith must be founded upon God's Oracle the Scriptures, and Christ the son of God bids us Search the Scriptures, and Saint Peter a chief pillar of the Church, sayeth, We shall do well to heed that certain end of prophesy, as unto a light that shineth in a darkplace until the day dawn, and the day star arise in our hearts.  
But stay, who then shallbe judge of the scripture? that our faith may be settled with judgement: for as much as most Heretics avouch scripture.  
Shall Christians judge between Christians in cases of controversy? no they are too partial, because they are parties. Shall Pagan's? no, they are not capable of holy mysteries, shall jews? no they are enemies of Christ. What then? Shall we knock at heaven gates, that Christ jesus may come down and decide these doubts, What need that? We have him in the Gospel, saith Cyprian, wherein if we exercise ourselves diligently by conferring scripture with scripture, and expounding according to the Analogy, and rule of our faith, being guided by the judgement of holy reformed Church, which acknowledgeth no other guide, but only the evangelical and Apostolical writings, nor any other rock to build upon but jesus Christ, nor any other City of refuge, to fly unto then the word of God, which as David saith, is a Lamp unto our paths for our lives & a light, as S. Peter saith, in darkness for our knowledge, a balance for our decision, to weigh the light from the ponderous, saith S. Augustine, a touch stone for our trial, as saith S. Chrysostom, to discern the current from the counterfeit, and in a word as Constantine in the Nicene counsel, said of all sufficiency for our full satisfaction, and the only devoyment of all controversies for our resolution we shall do well. This being added, that we pray earnestly with David, That God would open our eyes that we may see the wonders of his Law, Otherwise, they that are conceited in their own singularity, and private spirit, either for doctrine of faith, or direction for manners. Satan stands at their right hand, and the things that should have been for their good, are occasion of their falling.  
These things being so, what means the cursed malignants of our Church of England to trouble men's minds with niceties, the breeders of controversies, whence many monsters of opinion, and thousand of fancies do daily arise, which entangle the simple in many woeful Labyrinths, as to demand of unsettled souls, where was your Church hid until of late, some hundred years since? What Emperor reigned when it came forth? or on what day was it hatched? What age did the Religion you profess, arise in? What is become of our Forefathers? These and the like interrogatories are as introductions and preambles to ensnare and entangle the simple with needless questions, and quiddities. As if Petrus Valdus Lugdunensis, john Wicleefe, hus, Luther, and others such reformers, did at any time endeavour to beget, or set up a new Church, whereas the truth is, they only diligently laboured by the word of God, and by the power thereof, to reform that Church, which by men's traditions and devizes, was most miserably deformed and defaced, and to reduce it to its former splendour, and integrity. Always saluting that church, though much deformed by the loving Sister. And doubtless we know many pious and chaste Matrons, who justly may be ashamed of their own sisters enormous courses, and exorbitant conditions. Neither did they use any other means in seeking reformation, but by yielding only, and lamenting said, Oh how is that faithful City become an harlot? It was full of judgement, and justice lodged therein, but now they are murderers. Thy silver, O sister, is become dross, thy wine is mixed with water: For these and the like important considerations of the great defect, miserable revolt, and dangerous obliquities of those times they had learned Apostolical counsel, To have no fellowship with such doings, but to reprove them rather. Were these and their followers then to be accounted enemies, and to be scornfully branded with the names of Waldenses, Wicklefians, Hussites, Lutherans, and other the like disgraceful terms, as if they had been Novelists, because they told the truth, God forbid? George Cassander the choice divine of his time said well and judiciously, when he gave his sentence of the dissensions of the Church, both to Ferdinand and Maximilian the Emperors, acknowledging that in the beginning many were justly stirred up by a godly zeal, earnestly to reprove, and reform some apparent abuses in the church, and that the principal cause of the Church's calamity, and distraction, was not to be imputed to those who sought reformation, but rather to such as ruled the stern, who being puffed up with disdain, and scorned to be rebuked, proudly, and peremptorily despised, and disdained those that modestly, meekly, and justly did but admonish and advertise them.  
And he thought that there could be no firm, nor constant concord in the Church, unless they beeganne to reform, who first gave the occasion of distraction, to wit, that those of the Church's Government must abate their rough rigour and sternnes, & yield somewhat for the peace of the church, and by listening to the petitions, and counsels of many godly and well disposed men, should reform the apparent errors and abuses crept into the church, and conform them according to the rule of God's word and the primitive integrity from which they were in many things declined.  
If the case were come to this, who would not embrace that sacred peace of the church wherewith the angels of heaven congratulated mankind in the incarnation which Christ left as his legacy to his peculiar people when he was to forsake the world, and the Apostles as their principal doctrine enjoined to the Christian Church.  
Every one (you say) is ready for peace, but what if we cannot have it? Then must we make peace as Saint james speaks) by our diligence, by our sufferance. What if we make peace once, and it depart? Then must we follow peace (as Paul commands.) What if it abandon us (Peter wisheth us) to seek it, and ensue it. What if it will not come? (as Abraham's servant said of Rebecca) after we have sought it and ensued it? Surely then must we study to be quiet.  
For what good Christian is not of worthy Constantine's mind, who desired of God to pass his days free from trouble and vexation. And of jovians who said this by chance, touching a queroulous libel of the Macedonians, I hate contentions and strife, and those that are given to peace and concord, I dearly love and reverence.  
Oh what hellish fury hath enraged the malignant Church to stir up strife, and controversy against us, not only all the day long, but even for time, and times, even many ages. The Arrians and Circumcellians never more raged against the Orthodox, than Rome hath against us.  
For behold and see, if there were any damnable heresy of old wherewith they have not endeavoured by all the wit and strength of skill they could to brand us withal, which is all the issue (for aught I can see) of all these controversies.  
They terming us Simonians, for once mentioning of grace, and salvation, Eunomians, and Pepusians, for attributing (as they say) too much unto faith, & to woman●for that a woman was our dread Sovereign. Originists, and Proclians for teaching that the Image of God by sin is extinctin man, and that the fume of concupiscence is not utterly extinct.  
Sabellians, Eutychians, Swinkefeldians, yet let the indifferent reader judge whether we partake in one iota with these heretics? They terms us Donatists; for admitting the just only into the elect Church of God, Mani●chees, for abandoning all free will in ourselves to work well of ourselves.  
Arrians, for neglecting human traditions. Novatians for refusing Popish penance. Aetians, for omitting oblations, and feasts for the dead. jovianists, for cashiering a slippery and perplexed faith. Vigilantians for not admitting the adoration of relics. Nestorians for not keeping the consecrated hosts. Xenaits, for abolishing Images. Lampetians for putting from us the bondage of vows and indeed what not? to to make up a beadroll of rabblement against. us.  
Thus they do fat & please themselves with these, and the like as persions of slander, and reproach, as if they had vowed never to sacrifice unto their Idol jupiter Latialis, Papa Turcissimus, but as the Lindians did to Hercules with curfning, and railings. Thus the tongues of our adversaries who hate peace, hath been a furnace to refine us in.  
Besides many cart loads of Pamphlets fraughted with these and the like obliques, what rivers of blood: what burnings, both of the living and of the dead, hath the Christian Catholic world in these dissensions of that bloody and Antichristian Synagogue, bot● by woeful experience known, and by barbarous cruelty endured. And have they (think you) who have been neuteralizing sequestrators taking part on no side, but standing by, and looking on, endeavouring only a Cassandrian pacification, have they (I say) escaped their virulency? Let Cassander himself, Fricius, the Adiaphorists, Interimists, and the nameless Apologists of France, who have sought peace and an end of controversies, tell if it hath not happened unto them amidst these garboils, as it did unto the foolish shepherd, that interposed himself between two rams furiously raging, and running with all might and violence the one at the other. Neither sufficeth it to compose these controversies that we admit as absolute Catholics, the whole sacred book of God, the three Catholic Symbols or Creeds, to wit, that of the Apostles, that of Athanasius and that of Nice, even in the very leturgy of our Church together with all the holy divinity comprised in the four first general cousels, unless we also receive from than Transubstantiation, Purgatory, and the Pope's transcendent supremacy, with all other novelties hatched from the Conventicle of Trent, in this dotage of the world, which strange projects were then devised, that the holy Fathers of Italy might no way be inferior to the Apostles, nor the Pope of Rome, to Christ jesus himself.  
The fire of God saith Basil affordeth light without burning, but hell fire burneth without light. Hell fire therefore is the portion for those that despise the glorious light of God's truth, and desire like the Salamander to noozell themselves in the flames of furious contentions, and continual controversies.  
But without controversy saith the Context, Great is the Mystery of Godliness. And confessed it is on all hands that unless we believe the Catholic faith we cannot be saved: a sum whereof is this model of Scripture prefixed.  
Let us therefore be wise now at the last to lay aside all distracting controversies both transmarine and domestic and let us study to be quiet, For we see by many woeful experiences what is the miserable issue of calling in question long received tr●thes.  
And how at the first this hellish fire of Contention may be more easily put out, before it break forth into such scorching flames, as now in fest the Church of God in West Frizeland.  
Oh England be thou wise by the lamentable and woeful example of thy bordering neighbours, and remember that God command's love & peace on all hands in Prince, Peers, Priests and people. It is the new and eleventh commandment given from mount▪ Zion as a supplement to the tennefrom mount Sinai: 
Leuit. 9 16  nay as their complement: 
Luc. 6. 31..  for true evangelical concord and love, 
Rom. 13, 9  is the fulfilling of the Law. 
joh. 13. 34  See the Patriarch● love, Abraham yields to Lot. It is indeed no great marvel, 
Gen. 13.  saith a father, if the servant become any thing for the love of the brethren, seeing the Lord of life became a curse for the servant. 
Origen. lib. 7 ad  Shall we not love that which is good and pleasant, 
Rom. 9  where God promises his blessing, 
Psal. 133. 1.  and life for evermore as the Psalmist speaketh.  
Shall not we detest that which hindereth true and clear interpretation of the Scriptures, that raiseth sects, that gives offence to weak ones, and doth utterly dash and ●uinate all church policy and government? Shall not we hate that which impeacheth and hindereth our valour that we fight not courageously the Lords battle against Antichrist? Doth not the Apostle read us a lecture in our own bodies of the mē●bers of consent. 
1. Cor. 12. 12.  Let us assure ourselves that we can never be owners of Christ his seamlesse coat, if we rend and divide the church of God by needles and fruitless factions. The harmony of other reformed churches urge us to conformity in our own if we have grace. And the spirits of all well disposed will ever wish with Paul, utinam abscindantur qui nos inquietant. 
Gal. 5. 12.  The ignorance also of many thousand who understand not the things controverted, no not their names much less their natures doth admonish us to be wise, at the last lest they of Gath and Askalon laugh at our singular folly. And the degrees of scandal which follow these outrages as unadvised anger, 
Mat. 4. 22.  subjecting us to the danger of judgement, 
1 joh. 3. 15  because we are manslayers: mutual hatred making us liable to the censor of a council, and showing us to be carnal: and mutual detraction cast●g us into the fire of Gehenna. should deter every honest heart from kindling or stirring and the least spark either publicly or privately that should disturb the Churches sacred peace.  
Besides the wounding of our own consciences in such garboils by hindering of 
Sit procul a Christi discordia saeva ministris, Namque Deus poterit non nisi pace coli. Nullalues ovibus tantum, non ulla venena, Quantum pastorum dissidia ipsa nocent. Phil. Melanct▪ in Epigram.  our prayers and Preachings in the work of Christ's ministery bids us beware (if ever we will be warned) of such scandalous courses. For how can we preach peace, or persuade mutual reconciliation between others, when we ourselves are the firebrands of contention to stir up the coals of factions and sidings among the poor ignorants. And whiles one says he is Paul's, another says he is Apollo's, are ye not carnal? Let us therefore never listen to, 
Non ego Caluimum magnnm nec curo Lutherum, Venus uterque placet, falsus uterque jacet.  This I say, this thou sayest: but lot us all hear what the Lord sayeth, and let that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be our religious Ephod to put upon us. Let them speak that have lived in contentious strive, if in all that time they were not between the hammer and the Anuelle in eminent peril of being dashed into pieces, and have been at last constrained for relief to creep into houses, and there led captive silly women laden with sins, and carried with divers lusts, which are ever learning, and never could attain the knowledge of the truth.  
Consider therefore Brethren what hath been said and God give unto us understanding in all things that concern our salvation, and God's peace.  
Comm●ne with your own heart, whether the motives that stir you up to contentions and strifes, weigh more than these directions of God's Spirit. But look that you p●ize them by the measures of the Sanctuary, Light of God, Sight of Faith, Charity, Construction, not by Faction, Singularity, Prejudice: for doubtless, 
Mat. 15. 13.  whatsoever our heau●ly Father hath not planted, shall be r●oted up.  
Thus only seeking hereby to procure the peace of men's Consciences, that they may with clear sight, behold this mystery of Godliness, and endeavouring the quiet of the Church, that every holy one may possess his soul in patience. I shall ever pray to God where ever I am, that the peace of God, may be ever upon the Israel of God.  
Yours much obliged in the Lord jesus, William Loe.   

Errata sic corrigantur.  
Pag. 21. lin. 26. for Tearchers, read Teachers. Pag. 48 in the mar▪ ●eade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ibidem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pa. 50. 1. 25. for iuslice read justice. pag. 59 ma. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 82. lin. 11. into which I had fallen. pag 86. lin. 1. for Manifested, read was justified. pag. 114. in the mar. r. Ex. se. pag. 126. in the mar. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ibidem for spera●e read spirare. p. 152 line 21. for assist, r. assist us. page 178. l. 25 for would read could. pag. 184. li. 10. for hae, read he. page 116, for expecting read expect page 206. l. 26 for Chrst ienjoined read● Christ enjoined.   

Great is the Mystery of Godliness. 1 Tim. 13. 16.  
EXPLICATION.  
GReat is the misery of mankind, 
The Lord's day Rom. 5.  both by original attainder, 
Psal. 51.  m● being conceived, 
Iac: 1.  bred, 
Apoc. 21.  and borne in sin; and also by actual transgressions of thought, word, and deed, whereby man becometh more and more every day the miserable bondslave of Sath●●. A figure of this woeful estate was represented unto us in the twofold bondage of God's Children, 
Exod. ●.  the people of Israel, 
2▪ Reg. 23.  the one in the slavery of Egypt, the other, in the captivity of Babylon. Into the first; the Israelites were plunged in the pers● of their Ancestors, in whose loins they descended into Egypt, & were thereby subjecteth to the cruelty of Pharaohs tyranny, and needed a delivery to rid them thence. Into the second, their own actual fresh bleeding sins cast them, for thereby they provoked God to wrath, who in his just judgement delivered them to the rage and force of their enemies, who led them away Captive; and in that wretched estate had they remained, if they had not also from them been graciously delivered.  
Semblable was the woeful estate of Mankind, had not jesus Christ the eternal Son of God delivered us both from the one and the other. This deliverance of Mankind, from out this woeful and lamentable condition, whereunto we were plunged in the loins of Adam originally, and by our own sins actually, is the greatest mystery that ever the world knew, and is therefore called the Great mystery of Godliness. For we being now delivered by the life and death of Christ jesus, from this original attainder of high treason, and by holy grace purchased by the power of his Passion, Resurrection, and ascension, being restored to our blood, and freed from the rule, reign, and rage of sin, this great misery of mankind, is turned into a great mystery of Godliness; and we once wretches, and miserable miscreants, are now become good, godly, and a choice company of holy ones.  
This mystery therefore is called the mystery of God's will; for it is Gods will we should be good. 
2 Thes. 4, 3:  This is the will of God, 
Col. 1:  even your Sanctification. 
Act. 15,  Sometimes it is called the mystery of faith, as the means of becoming good; for our hearts are purified by faith; otherwise it is a misty, and misled faith, that bringeth not forth goodness. And here it is called the Great Mystery, as the end of our godly profession, which is the greatest blessing that ever could come to man, which is our Union with God in Christ, and thereby life everlasting. And assuredly, this Union with Christ, can never be obtained but by godliness, without the which, no man shall see God.  
Great then is this mystery, 
Heb. 12.  for the Revelation of this openeth unto us all other mysteries, and therefore it is Great.  
It showeth unto us the mystery of the great Whore 
Apoc. 17.  the mystery of iniquity, (even the history of the Papacy as noble and▪ memorable Philip Morney styles it) which misguideth so many thousand souls, and plungeth them into the misery of error and ungodliness, even into the deep darkness of Satan, 
Apoc. 2.  lewdness of life, and final despair in death. It showeth also unto us the mystery of the last day, which is that, We shall not all dye, but we shall be all changed, 
1 Cor. 15.  and that in a moment, in the twinkling of an eye, by Gods last trumpet.  
Godliness then is a mystery? yea surely, for it is an hidden and unknown secret to the wise and prudent, that is, to those that think themselves wise and are not, and it is a revealed & known mystery to babes, and sucklings: that is, 
Mat, 18.  to those that as little children subject and submit themselves to the wise and learned in God. For he that will be somewhat with God, must be nothing in himself; 
Gal. 6,  for, He that thinketh himself somewhat, when he is nothing, he deceiveth himself.  
Godliness is a mystery, because it hath been hid with God from the world's foundation, who they are that in time should be godly, and should come to the true knowledge of this mystery. And it is a mystery, because it was not made known to some ages of the world in full revelation, but was reserved for the glory and greatness thereof unto the last times, even until the revelation of jesus, that the Son of God, whose precious bloodshedding hath made so many holy ones, 
Sancti ceu sanguine tincti.  in the sight of God the Father. And lastly, it is a mystery, for that it is even yet hid in God's just judgement, to them that are lost, 
2. Cor. 4.  in whom the god of this world hath blinded the minds of them that believe not, l●st the light of the glorious Gospel of Christ, who is the image of God, should shine unto them.  
This sacred mystery is also called Great, both in respect of the matter thereof, which is marvelous, and in respect of the manner which is miraculous. The matter marvelous, that we for lost wretches, and dust creeping worms, blinded in our own understandings, hardened in our hearts, and infected in our affections, should ever become coheirs with Christ the Son of God, taken out as a remnant from among all other creatures; which God seemed to pass over, and to neglect, in respect of us, for God hath not communicated this mystery in such nearness, no not to the blessed Angels: for, To which of the Angels said God at any time, Sat on my right hand, 
Heb▪ 1.  until I make thine enemies ●hy footstool.  
The manner miraculous, that fleshy and blood should become such holy servants, enlightened in their understandings, mollified in their hearts, reform in all their desires, yea sanctified throughout, both in spirit, & soul, and body, and should become such resolute soldiers in God's battles, upon such hard terms of entertainment as were proclaimed by Christ to his followers, being conditions so offensive, and contrariant to the nice nature of men and women: which were, That if they followed Christ, and would live godly in this present world, 
2 Tim. 3.  they should suffer persecution: they should be hated of all men, 
Mat. 10.  they should be whipped and murdered, 
Luc▪ 6.  yea they should far as Lambs among Wolves. In a word, their swords of Revenge, must be ever words of Grace and Edification; their fightings, patience; their wealth, ofttimes grievous want; their feasting, fasting; their whole life very miserable in respect of others, they being abridged of many outward things, and their end, (in the sight of men) oft-times most lamentable.  
Great, therefore doubtless is this mystery of godliness, which (for all these hard conditions, or whatsoever heresy, schism, apostasy, the world, the flesh, or the devil, could do to cross it) discerneth truth from falsehood by evangelical revelation, the effect of Preaching, and by doctrine the effect of knowledge, which Saint Angustine calleth Christian Doctrine, & by the patient sufferings of God's Saints in the bloody butcheries and persecution of the Christian Church.  
Great is the mystery of godliness, 
Ioh.▪ 1.  yea so Great, that God became man, and man became God, that this God-man was manifested in the flesh, so great was it, that it was justified by the spirit, both of power and purity, so bright that the Angels desire to behold it, so great that the Isles a far off hear it preached, the hearts of men are subdued, there with to believe it, and the nature of man in the person of the Son of God is received up in glory.  
Great is this holy mystery that m●n thereby should have a new birth by Regeneration, 
Tit. 3.  a new heart by Sanctification, 
joh. 3.  new desires by holy Resolution, and become good, godly and pious men, from out all obliquities, 
Psal. 51.  defects, and evils of their sinful nature, which is wholly corrupted, as of infidels to become believers, of unclean persons to become chaste, of drunkards sober men, of liars truth loveuers, and (in a word) of sinful and sensual miscreants, to become fast and faithful Christians. Yea it is so Great, that it is miraculous, for in despite of Satan, and all the powers of darkness, it worketh miraculous effects in our weak and feeble natures.  
It enlighteneth our understandings with the sight of God, 
Act. 15.  by faith in the mirror of jesus Christ, 
Mat. 5.  for being purified in heart, 
Mendacii multiplex divortium. Aug.  we shall see God. It abandoneth all multiplicity of gods in Paganism for in untruths there is no end of lying. It detecteth all Turkish impostures, and all Mahometan dreams of their Miscelanian mongrill, Koran. It cleareth the ora●cles of Gods will, the sacred Scriptures from all the talmudical muddy glosses of the jewish rabinical Sanhe●drim.  
And in a word it refuteth all Popish innovations and misguiding traditions, 
Dan. 7.  and whatsoever else dependeth thereon. For the Antiquity of this godliness is the Ancient of days, and we may easily answer all our opposites brags of Antiquity with this, It was not so from the beginning. The counsels of this Godliness are Apostolical, & Orthadoxe, 
Mat. 19  not Trental, or Lateran, for the voice from heaven was, Hear him. 
Mat. 17.  The fathers hereof Saint Paul, and Saint Peter, and others the fathers of the fathers. This is a mystery indeed, and a great mystery, and more than that, the mystery of Godliness, not the curious querees of man's vain greatness, to wit, the secret mysteries of nature, either of the firmamentarie orelementarie world, for abstruse knowledge we leave to Aristotle, Lemnius, Cardanus, Cornelius Agrippa, Albert us, Auerhoes, Trismegistus & such like, the searchers & inquisitors of nature's niceties, the end whereof (for the most part) is vain Philosophy, & they that spend their days in such triflings, either fail of this happy end to be Godly, like those that seek with the expense of wit, and wealth the Elixir of the Philosopher's stone (the World's woodcock) or fall away from God in Astrological calculations, with the curious, Chaldeans, and Egyptians.  
But this Godliness is the Great Riches; for albeit it hath nothing of the World; 
2. Tim. 6.  yet it possesseth all the things of God. That's a mystery indeed. It dignifieth us with the grace of Sanctification above our wretched nature, and diefieth us with the happiness of Glorification above the visible Heavens. That is a great mystery.  
It is the salt of the earth seasoning us, and all the acts we do, that we, and they may be rational sacrifices, acceptable to God in Christ: yea, and it is the favour of Heaven, breathing into us the breath of eternal life, whereby we are made partakers of the Divine nature, 
2 Pet. 1.  in believing on God in this World, and in loving him shall live for ever in the other world.  
This Godliness must needs be great, when the great God by his holy Spirit is the worker thereof; for who can repair the ruins of our rotten and corrupt nature, but the God of nature? He it is who only can take away the stony heart, and give us a fleshy, pliable, and penitent heart, that only can rid us out of satans snares & 
2 Tim. 2.  restore us to a sound mind.  
Great is this Godliness, seeing nothing could move God to do this for us, but his own great love to mankind, 
john 3.  and the death and Resurrection of that great Prophet Christ jesus the Son of God. Great in respect of the means, 
Act. 7,  whereby God conveyed this Godliness unto us, for the faith of this Godliness converteth us by the doctrine of the Law to know ourselves, & our sins, by the preaching of the Gospel, to know ourselves in Christ jesus to be saved, and oft times by afflictions, we are weaned from the World, and are made to take liking of God and godliness.  
So we see that in the first act of our becoming good, we are merely passive; for what can a dead man do to quicken himself, and we were all dead in sins, and trespasses; 
Eph. 2.  but after we are thus quickened by God's act, we know that we are alive, and rejoice in our godly well doings. At the first, to work this great 〈◊〉, 
1 Cor. 15.  the grace of God is in us, but when we once feel this sacred power we are willingly led on to goodness, for the grace of God is with us; yet in all this we have here no absolute perfection, but expect the consummation thereof in glory. Tell me then (Beloved in the Lord) is not this a mystery, a great mystery, & the Great Mystery of Godliness, the end whereof tendeth to the glory of God, who hereby regenerateth his children, prescribeth them Laws, they obey them, and promiseth them Heaven, and they are sure of it. Is not this Mystery Grea●, and excellent that assureth them that know it, that they are elected, is a declaration to ourselves and others, that we do believe, and is a performance of our duty in part: And lastly, is not that Great, the end whereof tendeth to the Conversion of unbelievers, 
Luc. 22.  who seeing our good works in this profession of Godliness, 
Rom. 14.  glorify our heavenly Father, and is the confirmation, and settling of our brethren that do believe. Oh sacred mystery of celestial happiness!  
Thrice happy are they therefore, 
Application  who understand this Mystery of Godliness. For Without controversy (for that is the preamble of this Scripture) Great is the Mystery of Godliness, and such as are of the generation of those that seek the Lord, will with all diligence, modesty, sobriety, meekness and peace, search to know this Mystery, laying aside all contentions, quarrels, strifes, and envyings, which distract, and disturb men's hearts, and hinder men from being good. Let Godliness be our Helena, and the truth will assuredly appear unto us, as the learned Earl of Mirand wrote to Hermolaus Barbarus in this case. For it severeth from it all the He●trogenean, and mongrill boastings of curious speculations, the specious glitterings of man's abstruse wisdom, as human traditions, fanatical Enthusiasms, and gross commixtures of Moses rites with Christianisme.  
And they that know this Mystery of Godliness, lay aside all spleanie Controversies, & seek only to know God, & whom he hath sent, Christ jesus, whereby they shall find themselves by the power thereof changed from the fashions of the World, the old man, the first Adam, 
1 Cor. 15.  into the blessings of the new man, 
Eph. 4.  Christ jesus the second Adam, that is clothed with righteousness and grace.  
They shall find that Godliness is the richest treasure, yea to be more excellent, & more magnificent than all Majesty enriching them with those blessings, that many Kings and monarchs of the earth could never attain unto. Because Godliness shall secure them f●om all vexations and incursions of the Devil whatsoever: for God will tender them, 
Psal. 91. 11, Zach. 2,  As the apple of his own eye, and command his Angels to pitch their tents round about them. There is the safety of this Godliness, even a wall of fire to keep out their enemies. Godliness shall beautify them, for they shall be decked with Grace, whereby God shall accept them. For his people, his sons, and daughters for his Spouse, 
Psal. 34.  and far his exceeding great delight: 
Cant. 3.  There is the grace of this Godliness, even the rays of Zion.  
Sat●an, and all the powers of darkness shall be subject 
Luc. 19  unto them that are godly, their memorial shall be written in God's Register? And all things shall work together for their good; 
Rom. 28.  yea, even their sins (as Saint Augustine noteth) There is the victory of this Godliness, even a glorious conquest which many Kings and monarchs never achieved. Godliness shall enlighten their darkness, (as Saint Augustine sayeth) For it is the Mirror of the purified s●ule: And David testifieth, 
psal. 119.  That God is his light, 
psal. 27.  and sure salvation. There is the light of this Godliness in God's light, even a very view of Heaven. If we be ignorant, We shall all be taught of God, 
●oh. 6.  yea our knowledge in the very seeking of this Mystery shall surpass, 
psal. 119.  our Tearchers shall surpass, our Ancients. There is the true wisdom of this Godliness. Godliness, 
Psal. 31. 19  shall comfort us in despair. O how great is the goodness he hath laid up for the that trust in him even before the sons of men. There is the favour of this Godliness.  
The voice of joy and gladness is in the dwellings of the righteous. 
Psal. 118. 15  There is the sound solace of this Godliness.  
No marvel then if Peter said, 
Mat. ●7.  It is good being here master. Indeed there is no good being any where else. For holiness becometh his house for ever. For what evil can come unto us, 
Ca●t. 2.  when Gods left hand is under our head, and his right hand doth embrace us. There is the protection of this Godliness.  
This Mystery of godliness quieteth the distresses of conscience. 
Prou. 14.  The godly man is as confident as a Lion, 
Pro. 30.  for the name of the Lord is his strong tower, he runneth unto it and is safe. There is the security of this godliness. Not carnal security, such as the custom of the world, and the use of sin doth oftimes besot, and infatuate the hearts of Worldlings withal. For unless I were Clean either indeed, or in desire or endeavour, I should suspect the fear of God had never once come into my heart, how soever the subtlety of Satan and sin had secured me, 
Psal. 19  for the fear of the Lord is clean.  
But when a Christian feels in himself first Aversion from evil, whereby he hateth sin, and of that hatred a double sorrow to proceed: One of the world working death, when we are plunged in devouring fears and sorrows, 
2. Cor. 7.  through the sight of our sin, 
Eph. 4.  and an apprehension of God's just judgements for the same, by the rigour of the Law, the other a godly sorrow, working repentance by the spirit of adoption, 
Rom. 8.  and delivering us from the spirit of bondage to fear any more, we are not idle, or lulled in security, but straightway we fall to cry Father, and labour after a most godly sort, to rest in this so holy a resolution. By carefulness to look more warily to our ways, 
●. Cor. 7. 11  by cleared of ourselves to keep a good conscience in all things, by indignation to disdain ever to be brought again unto the former slavery of Satan, by Fear to dash out all relapses, and backslidings, lest our ends be worse than our beginnings, by vehement desire to set our affections above, by zeal to draw others out of the fire, and by revenge to abridge ourselves of many things. we impotently, and foolishly, seek, and search after in this world.  
And having thus approved ourselves, that we are turned from the evil in a true detestation thereof, we go on in our conversion to the good which is the other part of our Godliness, even the quickening of our spirits by God's grace, by illumination of our minds in the sight of those things which lead us on to heaven, by renovation of our minds, in the obedience of our once sullen and froward hearts, but now pliable and penitential hearts to God's counsel, by reformation of all our disordered affections, in settling them to the mind, and think of nothing but whatsoever things are True, 
Phil. 4.  honest, just, pure, lovely, of good report, of virtue, or of praise which we have learned, received, and seen in God's children, these things they think on, and do, that are the Lords.  
Indeed hypocrites, and the reprobate are said in Scripture 
Heb. 6. 4. 10. 29.  to be sanctified in respect of their outward calling, and in their partaking of the external preaching of the word and Sacraments received, but the godly only who are inwardly renewed by the power of the Spirit have this sanctifying grace to expel all full consent from their hearts to offend God, and to labour & strive after righteousness.  
Yet whiles the godliest live in this world they cannot attain to a full expulsion of the evil, and introduction of the good▪ but these two remain like to opposite parties in a pittched field combating, 
Gal. 5.  and skirmishing the one with the other, that the most holy cannot do what they would.  
And as in the twilight, or dawning of the day, the light that we see is not utterly voided of darkness neither is the darkness altogether without light, and as in warm water the heat is mixed with cold; so the reluctations of the flesh and spirit that the godly have in this world, have no fellowship the one with the other, no more than those different qualities, yet they may remain in one subject, either acting his own part, not severally, albeit distinctly. Sarah the wife of Abraham is a precedent in this kind, who believed the promise of God made unto her concerning her issue, being moved thereunto by the holy Ghost, yet being impatient of delay, enforced thereunto by the flesh, she gives her maid unto her husband, so that one and the same work even in the dearest of God's children, may in respect of the spirit be praise worthy, & in respect of the flesh be blamable. Sanctification in itself is most perfect, but when it is considered in the man that is sanctified, it is imperfect, and varies by degrees, and increases by reason of the daily slips, and slidings of the best, whereby their goodness is ofttimes greatly hindered, and never in this life perfected, which is the reason that the Scripture calleth this our Godliness, sometimes a pledge of the spirit, to assure us Gods favour, and sometimes an earnest, which is to be made up, never to be taken away. So that we see this Godliness in God's children, albeit it be ofttimes very weak, and feeble in respect of their many infirmities, yet it is rea●ll, because it is rooted in the inward parts, and God requireth truth from thence, 
Psal. 51.  whereas the unregenerate have forms and fruits also of holiness, but their fruits are like those Apples that grow about the banks of the dead Sea, or Asphaltique Lake, look on the inside and you shall see nothing but earthliness, sensuality, and devilishness.  
But those that have this name of Godliness written in their hearts by the finger of God, are justified by their faith, and this Godliness is a fragrant flower, and holy fruit of that their holy faith.  
Thy ever looking after the sequel of this Holiness, which is Happiness, reserved for them in the heavens, for God bringeth his children by this way of Holiness to the life of Happiness, there being great difference betwixt the Way that leadeth unto the kingdom of heaven, and the cause of our attaining both the way, and eternal life, which is the gift of God through jesus Christ our Lord. What now can disturb or distract the peace of God's holy ones, seeing they have such pledges, assurances, and earnests of God's favour; that they shall never utterly fail, or fall away from God. Oh this blessed security, and happy peace of conscience Is more to be desired then gold, 
Psal. 19  yea then much fine gold, sweeter also than the honey, and the honey Combe, called of the most wise, the Continual Feast. There is their absolute contentment of this Godliness. Thus Godliness benefiteth us in this life, and blesseth also in our death, yea after death. 
Psal. 11.  Precious in the sight of the Lord is the death of his Saints. 
Luk. 16.  They are carried of Angels into the everlasting habitations. Blessed are the dead which die in the Lord, 
Apoc. 14.  for they rest from their labours. Most blessed therefore are the people that are in such a case, 
Psal 144.  that know this Mystery, and practise this Godliness, for in themselves, albeit not of themselves, they are the vessels of honour by Illumination, 
1. Thess 4.  their life the rule of Christianisme by sanctification, their pedigree i● in descent from the royal Priesthood by devout invocation; 
1, Pet. 2. 9  their practice is to Purge themselves for the hope of heaven by Mortification, 
1. joh. 3. 3.  their reputation is not to run to the same excess of riot with others, in hope of Glorification, but their whole life is Euangelilicall, yea Angelical (as the Apostle speaketh) 
Phil. 3.  For their Conversation is in Heaven: Yet for all this, we see wise men seek Greatness, few Godliness: For, if we bestowed but half the diligence to be godly, as we do to be great; we should have more piety, and less wicked policy. And that's the reason why Mammon hath so many Scholars, and Christ so few Followers; For most men desire to know the mystery how to be great; but few desire to know how to be good. Machiavels' Prince, Lipsius Politeques, Bodins' Commentaries, and Books of such subjects, are matters preciously accounted of by some, whereby they imagine to become great in practising these principles, whiles the book of God, and other means to reduce them to be good, are neglected. Many men bind themselves for term of time to learn a mystery how to thrive, and rise in the World, and oft-times with much hardness & intolerable bondage endure the attainment thereof: But we see how few t●ere are, that can endure, (I will not say, seven years' Apprenticeship, no scarce seven house's service to understand and know this Mystery of Godliness in Christ, to whose service all Christian men are bound by the law of God, and their vow of Baptism to be as obliged Votaries all their life long.  
A thousand woes then must needs attend them, that are not acquainted with this Mystery of Godliness, who are either plunged into the Deepness of the Devil, 
Apoc. 7.  being so chained and fettered by him in their ungodly courses, that they cannot raise themselves out of this bottomless pit, or else are misled by the mystery of iniquity, which busily worketh even amidst the Church, 
2. Thes. 2  Both by lying, wonders, and wonderful lies, being strong delusions to believe lies, as was long before prophesied, or else are besotted with the vanity of the world, 
1. joh. 5.  which is Altogether set upon wickedness: For there be many Antichrists in the World, and in a Country, where all, or the most part be Negroes, It is no blemish there to be black. And that's the cause of our dullness in thi● point, that we live so secure and wicked without any desire to know & understand how to be godly. Such are they that have Jacob's voice in prating of Godliness, but Es●us hands in practising unhappiness. Such are they that profess a Linzie woolsey Religion, being hateful to God, because they are not real, hateful to the World, because they are religious, albeit they be but in show, and hurtful to themselves, because they are hypocrites, and deceive themselves with seeming Godliness: These are such as are misled with the mystery of iniquity; such a one was Pope Paul the third, who at his end, said. Now shall I know three things, whereof I doubted all my life; to wit, whether there be a God; or Hell, or whether the soul be immortal, (O damned Infidel!) Such another was Leo the te●th, who accounted the Gospel of Christ a Fable, and showing his Favourites, (said) See what heaps of treasure I have gathered by that fable of Christ (O wretched miscreant.) The doctrines that pleaseth those that are thus misled with the mystreie of iniquity, are traditions, amphibolous equivocations, mental reservations, and the like devices. Their Religion is policy, their faith either implicit, or wavering; like that of Lucius consisting of words or wonders, with Moses Egyptius, as Ruffinus recordeth, would not admit of, nor endure, that Lucius should lay his hands upon him, but told him, that he would rather believe his eyes then his ears; that is, he would rather embrace the Religion which is seen, then that which is only heard. And for them that without blushing say, 
Psal. 14.  There is no God, and blot out all Religion with one dash, or with Zenaherib, Holofernes, and Ph●raoh, scoff at Godliness, or with Rufus entertain the Religion of the place where they live, what ever it be, or turn Religious godliness into worldly policy, by practising (as I said) Machiavels' Prince, Bodins' Commentaries, Lipsius' Politics, and such like Discourses: That of Saint Paul is verified of them: 
2 Cor. ●. 4.  For if o●r Gospel be hid, it is hid to them that are lost, in whom the God of this world hath blinded the eyes of them that believe not, lest the light of the glorious Gospel of Chrict, who is the Image of God should shine unto them: For to these it is even yet a hidden mystery; And in such fearful case are all light headed Zebuls, scoffing jebusites, scorning cain's, vile julianists, impious Lucianists, and contemners of all piety, religion, and godliness: But Believers consider, That the ungodly shall be turned into hell, 
Psal. 9  and all the Nations that know not god, 
Rom. 9  and the whole creation on groaneth to be delivered from such burdens as these miscreants are, 
Heb. 10.  Who tread under foot the son of God, and account the blood of the new testament as an unholy thing, whereby they are sanctified, and do despite the spirit of grace. And Believers see even by the ve●y glimpse of right reason, that nothing but man maketh account of greatness, God doth not, for with him is no respect of persons; 
Act. 10.  Nature doth not, for the children of Princes are borne naked, 
Mors aequo pede pulsat▪ pauperum taberna: Regumque turres Horat.  as well as the Cottagers, and death assaileth the Court as well as the cart. Goodness only is that wherein God delighteth, and good men tender it as their breath: Godliness being the gracious mother, and goodness the holy daughter.  
Lastly, they that believe, know that godliness hath the promise of this Life, to be gracious in Christ, and of that to come, to be glorious in Christ, and therefore it is the only thing they desire to know, It is the one thing necessary, 
Luk. 10.  they practise, it is the Manna of their souls, the joy of their hearts, the touchstone of their actions, the Gynosura of their affections, the David's harp for their ●ares, the Word for their mouths, the Mirror for their lives, the path for their feet, the station for their watch, the salve for their griefs, the Key of Heaven, and the Heaven on Earth: To thee therefore O Lord, do I lift up my heart in the mercies of thy Son Christ jesus.  
Doubtless, 
Invocation.  O holy and heavenvly father, man disquiet●th himself in vain; for thou didst make him righteous, but he after the vanity of his own heart which is fallen from thee, have sought many inventions. Thou O God canst not please us with thy patience, nor humble us with thy present and future judgements, nor allure us with thy gracious promises. Such is the perversity of our infirm natures, such is the peevishness of our corrupt condition, such is the evil of guilt & action that we have in us, Thy lessous are all of peace, and w●e run counter into controversies, every day devising to our selves an opinion, a fancy, a faction, and to make good these, what stone do we not mou●? what corner do we not ransacks? what earnestness and acrimony do we not apparently reveal? or else like some stupid or dull beast we have no sense or feeling at all of thee, or of thy greatness, but live only to live, and to delight our selves with our selves in our gross mistake. If we pretend religion Satan tempteth us with faction, if purity, with hypocrisy, if zeal, with uncharitable ioalo●sie. O Lord some years have I liu●ed, wretched man, that I am among other of thy servants, & knew not whether there were a jesus, a Christ, an holy Ghost or no? So besotted have I been with the love of the world, so befooled with mine own fancy, so plunged into the dark deepeves of the devil, and so transported with the fashions of others, who know as little, and understand as little, or less than myself. But now O Lord God, lo●king back into the misery of myself, I shudder and tremble, seeing a far of a mystery whereof as yet I could never attain the knowledge, albeit I have observed many of my brethren with great diligence, and zeal to abound in all Godlinos, forwardness, & sanctimony, gladly hearing, frequenting, conferring, following after the light, that shined unto them in the darkness of this Life, yea adventuring their lives, their livelyhoodes, their credit and esteem among the sons of men, and accounting all things else as dung in respect of the knowledge and service of their heavenly Master. To me O Lord, among other the rest of thy servants, this is a great mystery, that have felt in myself no mind, no meaning thereunto. What shall I do, O Lord, in this my miss led, and mispersuaded estate? I now perceive, O Lord, by that glimpse of right reason, which maketh every man unexcusable, and by that spark of light, which enlighteneth every one that cometh into the world, that my sins, my sins, my great and grievous sins, like to some huge mountain, have upreard themselves between me and this most glorious light, dimming up mine eyes that I cannot see, and damning up that heavenly splendour which should enlighten me, and have set such a controversy between thee and me, that my soul is like utterly to be divorced from thy love, unless thine eye of pity consider me. O look upon me dear and tender hearted Father in the face and favour of jesus Christ my Saviour, and for his sufferings sake, dispel the misty clouds of my wretched nature, with the light of thy countenance, and show me this Mystery of Godliness. Illuminate mine understandings with the glorio●● rays of Zion. Bless mine imagination that I m●y think of no evil, but of goodness continually. Incline my will that it may bow itself to the obedience of thy commandments. Put this Mystery of Godliness into my heart, by the invisible singer of thy sacred Trinity, that it may make me good by shining upon me, and piercing into me, that I may be sanctified thereby, both in body, soul, and spirit. O Lord, let not the Mystery of iniquity mislead me, nor the deepness of Satan deceive me, nor the deceitfulness of sin by flesh and blood carry me away to forsake or neglect thy goodness, but let this light of thine O Lord be ever more precious unto me then the balm of Gilead, more magnificent than the royalty of Solomon, and more dear than the apple of mine eye. That thereby I may be acceptable unto thee, in thy Christ, in whom thou art well pleased. That my service in this sacred Mystery of Godlilinesse, may be as Physic for to cure mi●e ungodliness, as my Counsellor to direct me in the affairs of my life, and as my casuist to resolve the cases of my distressed conscience: So shall I ever magnify thy name, O Lord, that hast showed me such loving kindness in a strange city, in revealing to me, to me I say the unworthyest of many thousands, the Mysteries and light of the kingdom of heaven, in the darkness and shadow of death, So shall I be ever telling of thy truth, and mercy to the as sembly of thy Saints, and to the generations which a●e yet for to come. Grant these favours unto me O King of heaven, God of all peace, Father of mercies, Fountain of wisdom and goodness for the unspeakable merits and sufferings of jesus Christ our only Mediator and Redeemer. Amen.   

GOD MANIFEsted in the Flesh.  
Explication.  
GOD is the height of this Mystery, 
2 The first day of the week.  God in the flesh, is the depth of this Mystery, God manifested in the flesh, is the length and breadth of this Mystery. Of God it is revealed that he is one in nature, and three in persons, Father, Son, and holy Ghost, that is a Trinity in Unity, & an Unity in Trinity. Even as in the number of three are one number, and yet three unities, in a triangle are three angles, yet one figure, in the Sun are body, brightness, and heat, yet one Sun, in the fire, light, flame, and heat, yet the fire cannot be divided, in the soul our memory, understanding and will, and yet one soul; all these showing, that three may be one, and one three. So likewise in God, are three persons, Father, Son, and holy Ghost; and yet one God, who is blessed for evermore: For unless I understand (when I hear the name of God) that it is meant of the holy and undivided Trinity, whereby I am sau●d, mine understanding shall content me nothing.  
The supereminency of which Mystical Being of God passeth man's utterance, 
August. l. 7. cap. 4. de Trin.  and therefore we can better think, then speak of God. Let us not then be over curious to search out this mystery: For God is excellent, 
job. 6. 26.  and we know him not, (sayeth Elihu in job) Our thoughts comprehend him not, 
Ier 32. 19  sayeth jeremy, And his ways are past finding out (saith Saint Paul) These secrets belong unto the Lord our God, 
Ro. 11. 33.  and the revealed things thereof belong unto us, 
Deut. 29. 29.  and to our children for ever. Let us then here content ourselves with a touch rather than with a taste of this secret of the essence and will of God: For God the Father in himself is the Fountain of the Deirie, which no curiosity can find out: 
Dyonies. Areopag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origéns, Just Mart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Perfection of himself, which no man can comprehend: God of himself, whom all adore, and Life of himself, in whom we all live. God the Son in himself is the very engraven form of his Father, in whom the whole Godhead dwelleth bodily. And God the holy Ghost, is in himself the fullness of them both by procession. God (I say) whose power is all puissance, whose sense is all knowledge, whose essence is the principal good; whose work is every good, whose scites beneath all things without substraction, above all things without elation, within all things yet not included. without all things yet not excluded: above all things as precedent, beneath all things as sustinent, within all things as compliment, without all things as comprehendent. The first mover yet notmoved in local scite, yet not circumscribed, ordering all times, yet not changed, in Essence infinite, incomprehensible in Majesty, in goodness sovereign, in wisdom wonderful, in counsels terrible, in judgement righteous in cogitations secret, in works holy, in mercy rich, in promise true, always the same, eternal, immortal, unchangeable, not to be expressed by speech, not conceived by thought, of whom all the Angels of Heaven do stand in fear, whom all dominations and thrones do adore, at whose presence all powers do shake.  
God, I say, being thus of himself, is also revealed towards us to be of power incomprehensible, creating all things by his own power, ordering all things by his own will, directing all things to his own ends of his own good pleasure: of wisdom unsearchable, by which he spread the heavens, 
Psal. 103.  divided the waters, & settled the earth; for in wisdom hath he made them all: of mercy unspeakable, by creating us of nothing, and by redeeming us when we were worse than nothing: And of iuslice uncontrollable, leaving no good unrecompensed, no evil unpunished.  
This then indeed is a surpassing incomprehensible mystery, that thus God should be manifested in our weak flesh, that God and Man should be in one person. And that of the same God, the holy Scripture should say, in respect of this his manifestation in the flesh: 
Luk 2.  The child increased in wisdom and knowledge, and in favour with God and man: And Emanuel, God with us, should say of himself, The Father is greater than I: And of the same God in respect of his Deity, 
joh. 14.  he h●mself saith; 
joh. 8.  Before Abraham was borne, I am, and that he was the first begotten of every Creature. And further in respect of the union of both natures in the person of the Son of God (the sacred word saith) That God redeemed his Church with his blood, 
Act. 2.  That the jews crucified the Lord of glory▪ 
1. Cor. 2.  and that he gave his life for us: 
1. joh. 3.  So that the Catholic conclusion of all, is this, That Christ jesus Emanuel consisting of two distinct Natures in the person of the Son of God, without confusion was incarnate, and became our Mediator, according to both Natures, that the same hand that wrought the institution of the world, should also work the restitution of the same: For it was impossible that the World should be saved without the Incarnation of the Son of God: For God in Christ reconciled the world unto himself: And by taking unto himself our flesh by Incarnation, made it his own flesh, that so of his own (albeit from us) he might have what to offer to God for us.  
And without this our flesh he could not suffer, for the manhood is the proper subject of passion, compassion and feeling pity, which causeth the regiment of Christ's Kingdom to be most amiable, exercising dominion over all men, with a true, natural and sensible touch of mercy▪  
The second person therefore of the glorious Trinity; was sent to perform this great work: not the Father, who being of none, could not be sent: Not the holy Ghost, who albeit he proceed, yet he is not the first that proceedeth: And forasmuch as a double Mission was requisite, the first person that proceedeth, was fittest for the first Mission, and the second for the second, who also more fit, to make us the sons of God by grace, than he that was the son of God by nature: And who more fit to repair the images decayed in us, than he that was the engraven form of his Father's person. And this was done that man with more assurance, and without danger of ever erring, might come near unto the presence of sacred truth itself, and settle therein by this manifestation of the Son of God. And God became man, that he whom man was to follow, might show himself unto man, and be seen of him. Besides it was done, that the human nature might be advanced to such an high dignity and excellency, that no man should any more so much forget himself, as to defile the same with sinful impurities. Lastly, it was done that man might be delivered from the slavery and bondage of sin, whereinto he was plunged; For man was punished as justice urged: That was performed which God had threatened, as Truth required The offender was pitied as Mercy entreated, & God and Man reconciled, as Peace desired. Thus Mercy and Truth met together, Righteousness and Peace kissed each other.  
The manner of this is the astonishment of Heaven, and Earth; but our holy faith makes it more true than plain unto us; yet some resemblances may in some part express this union unto us.  
The union of soul and body maketh one man a flaming and fiery sword, makes one sword one man may have two accidental forms, Physic and Law, and a branch engrafted, and a tree is one tree: so Christ is one, and yet hath two different Natures, & in them performeth the distinct actions pertaining to either of them. Condemned then be all heretical cavils of Arr●us Macedonius, Apollonarius, Panlus Samofatemus, Sabellius, Photinus, Aetius, together with the whole swarm of Dimiarr●ans, and the like damned heretics, who either impeach the truth of Christ's Incarnation, and Nativity, or the union of his natures in one person, or his line of David, 
Rom. 1.  according to the flesh, that is, according to the weak flesh, 
joh. 1. 14.  but not corrupted flesh: For the Word was made Flesh, and dwelled among us. There is the whole Nature of man. And Christ in the days of his flesh offered up prayers and supplications with strong crying and tears unto him, 
Heb. 5. 7:  that was able to save him from death, and was heard in that he feared. There is the true affection of our nature: So then, 
1 john 4. 2.  He that confesseth that jesus is come in the flesh is of God, and he that confesseth it not is of the Devil. There is the trial of our faith. For this manifestation of God in the flesh is to unbelievers as the cloud that stood betwixt the Israelites and the Egyptians at the red sea, which to the Israelites was a bright shining cloud, but to the Egyptians a dark, dangerous, and portentous Comet.  
And is not this then a Great Mystery? That God, who is without beginning and end, should have a beginning with us by birth, and an end by death. That God who neither changeth nor altereth, should increase in stature: That God who is without commixture or defect, should eat and be an hungry. That God who could be no more than he was, should take upon him the shape of a servant, & be that he was not, that could have no more than he had, should be less than he was, and could know no more than he knew, and yet would feel our infirmities, and taste our miseries. What tongue, what pen can express this mystery? that God should be united unto man, not only in love & grace, but in one person: for we must observe that the human nature of Christ is not a distinct person by itself, as Peter, john, and such like, but to our unspeakable comfort is so united to the divine nature that did assume it, as they both make but one person: so that all that is in it, is truly said to be Gods, and all that was done by it, to be done by God, as Christ's blood was God's blood, Christ's death was God's death, as hath been said. And the God of glory may as well be said to suffer death, as to raise the dead from their graves, and the son of man as well to have made, as to have redeemed the world.  
Who would ever have thought that so great a wound as man's sinful defect from God, should ever have been thus healed? or that God, and a wretched sinner should be thus reconciled, or that heaven and earth should be thus incorporated, or that the verity of God, 
Ita celeberima illa concilia Nicenum contra Arrianum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constant. cont. Apol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and the complete substance of man should be united in one Christ, 
Ephel. cont Nestor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  who is truly God, 
Chalcedon. contra Eutichen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  perfectly man, God and man indivisibly, and both in that one distinctly.  
But yet behold this Great Mystery of Godliness, as it is not to be ascended unto in the exaltation thereof▪ for it is God; and as it is unutterable in the humiliation; for it is God in the flesh: so it is undoubted & infallible in the demonstrative manifestation thereof; for nothing is more evident to the faith of christian believers. It being not only prophesied, shadowed and portrayed out unto us in the old Testament under divers types, and sundry forms, but also substantially, and really performed, finished, and consummated in the new testament. Mark but the divine parallels of this manifestation in some few particulars, 
Hoc mysterium in veteri Testamento fuit velatum. in novo Revelatum.  and note whether they do not touch each other, and point out to every believing soul, the whole frame and for me thereof from the circumference to the Centre: Pharaoh kileth the Hebrew children, 
Exod. 1. Mat. 2.  Herod the true Pharaoh killeth the children of Bethelem. Both stirred up by Satan to murder the Messias (if they could) and to falsify the promise of this manifestation, purposed before of God from everlasting. 
1 Reg. 3.  Solomon at twelve years decideth the question between the 2. women for the living child: Christ the true Solomon at 12. 
Luc. 2.  years is found amidst the Doctors, posing and questioning them, doubtless of the jewish Synagogue then dead and of the true Christian Church, the living child. Moses fasted forty days at the giving of the Law; Christ fasted forty days at the commencement of the Gospel▪ Twelve patriarchs the fathers of the Law; Twelve Apostles the patriarchs of the Gospel. Ten commandments given on mount Sinai. 
Exo. 20.  Ten petitions on mount Horeb. 
Mat. 4.  judah the Patriarch selleth joseph, judas the Apostle & traitor selleth for thirty pieces the true joseph, jesus Christ. Christ is taken in a garden by the Brook Cedron: Man sin●ed in the Garden of Eden. joseph the innocent is imprisoned: Pilate im●●●● prisoneth the innocent Lord jesus. At noon Christ suffered, at noon man sinned. The first Adam by transgression shuts up heaven, the second Adam by his passion openeth heaven to all believers. joseph the Patriarch burieth jacoh: joseph of Arimathea burieth the true Israel. Daniel is sealed up in the lions den▪ the true Daniel Christ is laid in his sepulchre, and the Magistrates seal the stone: yea the very circumstances of this manifestation are most exactly set down.  
The time limited, to wit, When the sceptre shall depart from juda; 
Gen. 49.  the place designed, At Bethlem in judaea. The miraculous manner published. A virgin shall conceive a son. 
Mich. 5. 2.  His presentation in the Temple verified, 
Esa. 7. 14.  The Lord whom ye seek shall suddenly come into his 
Zac. 11. 13.  Temple. His price valued. A goodly price was I prized at of them, saith the Lord. The treason against him foretold. That his own familiar friend in whom he trusted, 
Psal. 41. 9  and did eat his bread should list up his heel against him. In a word, all things (even to the very vinegar and gall in his last sufferings) were at sundry times, & in manifold manner long before certainly prophesied of, as they were manifestly in their determinate times of Godperformed. So that this manifestation was the accomplishment of vision and prophesy, the body of type, and shadow, the end of Law, and Priesthood, the perfection of Sacrifice and Sacrament, and the union of mankind with God in Christ and thereby life everlasting.  
Is God then thus abased in● our flesh? 
Application.  Oh the great bounty of God's favour unto us. Oh then let us submit ourselves unto God. For the Lord will have an eye to none but to such as are of a broken, and contrite heart, and trembleth at his word. But if we be meek and lowly in heart, We shall find rest unto our souls. 
Mat. 11.  Yea our chief service consists in this, To humble ourselves to walk with our God. 
Mic 6.  Remembering the excellent dignity of our sanctified nature, being now united to our God, and partaking of his holy nature, by filiation according to the evangelical precept, 
Mat. 5.  Be merciful as your heavenly father is merciful. See God is become our father by sanctification. For if we being wretches can give good gifts unto our children, how much more shall our heavenly father give graces and blessings to them that all upon him. By adoption, For to as many as receive him, he hath given power to become the sons of God. 
joh. 1.  Let not the unbelieving jews demand how this union should be? or how God could be manifested in our flesh? But let them tell how the dead rod of Aron could bear blossoms? how a virgin should conceive and bear a son? how a bush could burn & not consume? how Gedeons' fleece could be wet at one time in the floor, & all the floor about it dry, and another time dry and all the ground about it wet, & in answer of these, this union will be even unto them manifest: ●or all these things they undoubtedly believe. Let not the damnable Atheist discuss this mystery ask reasons how, and which way? but let him tell me, this one thing, how the Sun beams pierce through the glass, and yet the glass remains whole? And if he cannot tell this, let him adore and reverence in sacred silence, & not explore in curiosity this secret Mystery.  
And let all Infidels and miscreants know, that both heaven, and earth, and hell, do all witness against them, and do manifest this mystery which is God in the flesh In 
In earth.  earth, besides the trembling thereof at Christ's passion, the rage of the Sea qualified by a word of his mouth, the cross that had the ordinances, and hand writing that was against us fastened unto it, and the life and the death of the Lord jesus so famoused throughout the Christian world, which was as wonders in heaven and earth, filling both with the sweet odours thereof, the very heathen Emperor Augustus the then Monarch of the world, when this manifestation was in the fullness of time accomplished ' made a decree in the Senate of Rome, not to be saluted by the name of Lord, as if he had been taught by some divine inspiration (for the holy ghost ofttimes hath spoken by the mouth of his enemies, as in Balaam, Caiphas, and others) that now there was manifested in the earth one, that was indeed the Lord of Lords.  
In heaven also appears at the time of this manifestation, 
In heaven.  as Albertus Magnus citeth out of A●bumaser the great ginger, in the first aspect of the sign of Virgo, a fair and chaste virgin, having two ears of corn in her hand, and a child in her arms, which child some nations do call jesus, not as if he that made the stars were any way subject to the motion of the stars, but that he which stretcheth out the heavens as a scroll of parchment, where he wrote the book of nature, 
Apollo Collophonius quaerenti (Quis aut quid deu●) respondit.  might not want witness out of the book of nature of that which was contained before in the book of Eternity, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. L●ctan. de de fals. vill. cap. 7.  which was his secret decree: That a virgin should bring forth a child, and so he should be described to us to be a natural man, albeit not borne after a natural manner. Thus heaven and earth witness apparently this mystery. Yea the very devils of hell believe this and tremble; confessing in the Gospel, jesus I know, and Paul I know, but who are ye? at what time some counterfeit exorcists took upon them to call over the possessed the name of the Lord jesus.  
And the Oracle of Delphos being the devils mouth did at the time of this manifestation take their last farewell in these words, Me●puer Hebraeus divos Deus ipse gubernans cedere sede jubet, tristemque ridere suborcum, Aris regno dehin● tacitus aboedito nostris. And in steed of the darkness of this kingdom, Satan which had almost over spread the whole world, this glorious Sunshine of God's manifestation with us, appeared, which was so effectual, that even as in the spring time when the Sun returneth all things begins, to wax green, the earth brings forth, the trees are clothed with leaves, and the whole surface of the earth is renewed: so at the manifestation of Christ the Son of righteousness, the whole frame, and fabric of the world was spiritually altered.  
For than arose out of the former Hellish darkness, quires of holy ones, men, women, virgins, martyrs, confessors, Preachers, holy people, whole nations, countries, and tongues declare the wonderful mercies of the 
Can. 2.  Lord in the revelation of jesus Christ: Who is the Rose of the field, and the Lily of the valleys. Moses of old posed the whole world with this question. Inquire of the days of old which were before thee and from the day that God created man upon the earth, yea even from the height above to the depth beneath, 
Deut. 4.  if ever the like thing were known. That a people should hear the voice of the Lord speaking out of the midst of the fire. But now we may pose Moses, & say, O Moses, than God spoke by an Angel out of the midst of the fire, but now (O man of God) was ever the like as this heard, That God himself in the nature of man should sit amidst his disciples and teach the. This is that the spirit of God so magnifieth. That at sundry times, and in divers manner God spoke heretofore in his Prophets, 
Heb, 1.  but in these last days by his only Son, And if the word delivered by an Angel was steadfast, 
Heb. 4.  what shall become of them that refuse and neglect the Son of God now speaking unto them?  
O most ingrateful, and brutish are the sons of men, who seek not to understand this mystery so anciently prophesied of, so fully performed, and so manifestly declared. Me thinks I hear all other creatures of heaven and earth say. Oh that God had vouchsafed us such a blessing, such a tie, such a favour, for than had we had been most happy. The quires of Angels say, Oh that God had ordained to us so unspeakable a favour, as to have been united to our nature. But Christ took not upon him the nature of Angels, but took upon him the nature of children, that being tempted himself, and suffering, 
Heb. ●.  he might succour them that suffer, and are tempted. Who would not then in consideration hereof give himself a whole burnt offering unto his God, and consecrate his whole life (if the term thereof were even from the first Adam, unto the end of the world) as a votive service unto the glory of this God. Oh uncircumcised hearts and ears of those who neither care to hear, nor to understand this▪ blessed mystery. For if they would diligently seek, they should find that God would manifest himself unto them even in their individual flesh, by the sanctifying power of his holy Spirit, 
Apoc. 3.  and by partaking of his divine nature, 
Io●. 14. 2.  
Pet. 1.  whereby they should see with open face (as in a mirror) the glory of the Lord, and be changed into the same image from glory to glory, 
2. Cor. 3.  even as the spirit of the Lord. In no wise should they be as those wretches in whose flesh Satan, and not God is manifested, who are indeed incarnate devils (as the proverb is) whom Satan hath so sifted to the bran, and winnowed to the chaff, that no remainder of any godliness, or goodness is left in them, in whom Satan is Totus in toto, & totus in qualibet part (as Aquinas saith) of the soul.  
Their imagination evil, their mind ill, their meaning ill, their will obstinate, their understanding darkened, their ears itching after vanities, their eyes adulterous, which cannot choose but sin, their mouth blasphemous, their an open grave of fulsome slanders, their hands rough, and cruel, their feet swift to shed blood, their whole body a cage of unclean birds, their life and conversation a sty of stinking swine's flesh, an Acheldema of oppression, a Caluarie of dead spoils, & their end a puddle of loathsome impieties.  
But those that seek God, do understand this mystery, and show forth this manifestation in themselves, having lift up their heads as gates, & their minds as doors, and the king of glory is come in unto them, 
Psal. 24.  and is manifested in them by their faith in Christ by their good works among men, 
Mat. 5.  by all the fruits of his gracious spirit, and by their joyful departure hence being assured of a far better rest, and happiness in their masters kingdom.  
The custom of the Aethiopian Church, which live under Prester john, is to observe the feast of the Epiphany as their chief and principal festivity, at which time God showed himself both to jew and Gentile in this manifestation by a star. Thereby acknowledging, and that most truly, that this blessing, is the beginning and fountain of all other blessing in Christianity whatsoever, and aught most solemnly to be observed, and most diligently to be considered, especially of us that were Gentiles.  
Go forth therefore ye daughters of Zion (even all religious and devout souls) and behold King Solomon (your Christ) with the crown wherewith his mother crowned him in the day of his espousals, 
Cant. 3.  and in the day of the gladness of his heart.  
Go forth (I say) from out the fashions and fancies of this world, both with readiness and resolution, as men do to meet their new king. If you be malefactors, he will pardon you upon repentant reconciliation through Christ jesus, and will receive you to favour. If you be already his servants and citizens of the city of God, go forth to meet him with your presents of good works and holiness, as your homages of fealty. If you be friends and alliance, as are all devout Souls, do that often which he hath bid you do, in remembrance of him, that is, offer the sacrifice of thankfulness, receive the cup of salvation, & call upon the name of the Lord, that so you may show the Lords death all your life long, until his coming again. So shall your eyes b● opened, that you shall not only understand this Great mystery of God's manifestation in the flesh, but also see it justified in the Spirit.  
Oh blessed Emanuel increase our faith.  
O Eternal and most mighty jehovah Elohim, 
Invocation.  whose seat is in heaven, whose footstool is in earth, whose chariots are the clouds, whose might is in the great waters, whose power is every where, whose displayed glory is in heaven, where angels are they attendants, and where all the blessed dominations and thrones do thee daily homage, where the innumerable company of elected Saints, do uncessantly praise thee, where thine habitation is light, that none can approach unto, thy clothing Majesty, and honour, thy wisdom incomprehensible, thy mercy unspeakable, and thy judgements past finding out, Look down look down most merciful Father in Christ from thine holy place, the seat of mercy, upon me a most miserable & distressed wretch. O hearken thou to my prayers which I sinful soul power out from an unfeigned heart. Open unto my soul this great mystery of thy manifestation in our flesh, that I may know, and comprehend with all Saints, the height, length, breadte, and depth of the unsearchable riches of thy grace in Christ jesus our Lord. For thou didst so love the world that thou gavest thine only begotten Son, that who so believeth in him should not perish, but have everlasting life.  
This divine love of thine is incomprehensible, this gift inestimable, this deliverance unutterable, and this felicity incomparable. My heart burneth with in me, and the sparks of devotion arise from the centre of my soul, in musing on this so holy●, and so happy a mystery which I do adore in the retiredness of my spirit continually, and the fire of thy zeal, O Lord, increaseth in my heart●, and the flames thereof bursts forth, and I cry to thee O King of heaven, and of earth, that thy goodness would vouchsafe me a blessing among thine holy ones, in whose flesh thou art manifested by the power of thy spirit of sanctification, and other graces of thy goodness. For, O my God, I have perceived sin and Satan a long time to have ruled and reigned in my flesh, In my heart, by averseness from thee, in my understanding, by misled judgements, in my wit by wayward purposes, & froward desires, in my fancy by foolish imaginations & designs, and my thoughts by rebellious affections, in mine eyes by adulterous wander, in mine ears by itching after vanities, in my forehead, as in the whore's brow, by impudent outfacing, in my mouth by blasphemous swear and curses, and in my whole mass of nature by lewd and loose conditions.  
Now therefore I come unto thee, O Saviour of mankind, the Physician of soul and body, and lie groveling in mine own dust before thy footstool, humbly praying thy goodness for thy Christ his sake, that thou wouldst vouchsafe to manifest thyself by thine almighty power in my flesh, in my wretched flesh, in my rebellious, and rotten flesh, in mine haughty naughty and hellish flesh.  
That it may by thy thy power become a vessel of holiness, of purity, of grace, and of glory.  
To this blessed end mortify in me, O Lord, the deeds of the flesh, adultery, fornication, uncleanness lasciviousness, Idolatry, witchcraft, hatred, variance emulation, wrath, strife, sedition, heresies, envyings, murders, drunkenness, revel and suc●h like, and in stead thereof manifest in me, O God, thyself by bestowing upon me a principal portion of thy Spirit, in love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance, and what else thy holy wisdom knows fit for me in my vocation and rank.  
Restrain sin that it may not reign in my mortal body, and Satan that he may not rage over me,  
Set up thyself, O God, above the heavens, and thy glory above all the earth.  
That thy beloved in whom thou art manifested by thy gracious spirit of sanctification, may ever praise and magnify thy Great name amidst the Congregatigations. And I the unworthyest of all thy creatures, shall ever be telling of thy goodness towards me, for redeeming me with thy blood, for sanctifying me by thy grace, for uniting thyself mystically unto me thine humbled Votary, and for saving me from those many, and manifold evils of the flesh, whereinto thousands are fain also, had not thy gracious assistance, O Lord, upheld my weak and feeble flesh.  
●N Lord, there hath no sin been committed since Adam's fall unto this day, by any the sons and daughters of men, but I had done the like, if thy sweet favour in jesus Christ had not prevented me, O Lord, then let me live in thee, let me wholly resign myself unto thee that neither sin, nor Satan, nor shame, nor confusion may come near my dwelling: but that thou mayest dwell in me here by thine own spirit of holiness, that hereafter I may obtain the happiness of thy glorious kingdom through jesus Christ mine only Lord and Saviour, Amen.   

GOD IVSTIFIed in the Spirit.  
Explication.  
GOD manifested in the Spirit, 
3. The second day of the week.  not as man justified, whose sins are remitted for Christ his sake, whose unrighteousness is covered with Christ his merits, whose wretchedness is not imputed for Christ his obedience, as Saint Augustine divinely discanteth upon the 32 Psalm but justified in the spirit by divine justice, such as is properly to God only. In which sense his judgements are said to be justified, that is, they are true and righteous all together, albeit to us they are secret and unsearchable,  
His wisdom is said to be justified of her children, that is, it is known to be true and infallible wisdom.  
In this phrase spoke David to God saying, 
Psal. 51.  That thou mightest be justified when thou speakest, and clear when thou judgest, That is, that no living creature could tax, implead, or touch the resolutions, and performances of God's decrees with any the least prejudice or impeachment of iniquity, for they were ever most just, and sacred; albeit they are unknown to us, Is there any unrighteousness with God, sayeth Paul.  
In this phrase also Saint Peter urgeth the jews, that they had denied The holy one, and inst, 
Act: 2.  and desired a murderer to be given them.  
The manner of this justification was in the spirit, that is to say; He was justified in that, which was in his sacred person divine, and above the human nature. So S. Paul teacheth the Church of Rome, affirming, that albeit he was the son of David according to the flesh, yet was he declared to be the Son of God, with power according to the Spirit of sanctification, 
Rom. 1. 2.  by the resurrection from the dead, which seemeth unto me to intend two arguments to this purpose. The first is, that never any in our flesh lived spotless, and void of sin, but Christ only. There is the justifying Spirit of Sanctification.  
The second is, that never any of himself, but Christ jesus loosed the bands of death, and arose from the fetters of the grave. There is the justifying Spirit of power in the Resurrection; and even in this very phrase Athanasins speaketh, to wit, That Christ was justified, 
Non humano more sed divina puritate.  not after the manner of men, but by divine purity,  
To this end, that he should be honoured and worshipped, not as a mere man, albeit he was truly man, but as the eternal God in our flesh. This therefore is the Catholic Faith which, whosoever doth not believe, cannot be saved. That jesus Christ is known by his power in the spirit, to be the very son of God against the Ma●cionites, God's son by nature, not by grace against the Arrians, that he was begotten of the Father against the Bonosians, & that from everlasting, against the Nativitarians; that he was God of himself, against the Donatists, and that he was coequal with the Father, and consubstantial against the Macedoans. This justification of the Son of God was declared in the spirit of power, and in the spirit of purity, as I have said out of Saint Paul to the Romans.  
In the power of the Spirit it was declared against all the powers of darkness, which flesh and blood could not abandon. For besides the general cessation of Oracles at his coming, the particular Idols were every where defaced and confounded. Astorah of the Sydonians, Melchom of the Ammonites, Chemosh of the Moabites, Belzebub of Ekron, Remphan of the Syrians, Dagon of the Philistines, Moloch of the Egyptians, and many others, were in all places of the world put to utter confusion: Because the God of this world, which is the devil was cast out, and the stronger man surprised the strong man, dispossessed him, despoiled him, and utterly vanquished him. Insomuch that the very devils cry, Torment us not before our time: and ask leave to go even into sordid swine. Thus was he justified in the power of the Spirit, in vanquishing the powers of darkness.  
His justification was also declared by the spirit of power against his enemies, as appeared by the four Herod's, As●alonita, Archelaus, Antipas, and Agrippa, who being Tyrants, and persecutors of Christ in his infancy, and of some of his followers, there appeared upon them the strong hand of God, that brought them to pitiful and lamentable confusions. But most notably and most notoriously the justification of the same God, Christ jesus our Lord in the Spirit of power appeareth most evidently, even at this day to the view of the whole christian world, in his continued judgements upon the whole nation of the jews, who were subverted, and utterly overthrown by the Romans, at the very time of the year wherein they crucified Christ, which was about Easter: For at that very time of their great festivity, the Roman●s came, and besieged Jerusalem.  
And as from Mount Olivet they apprehended Christ; so from that Mou●t was their City entered, and surprised: And as they hurried the Lord jesus from Pilate to Herod; so they were hurried up and down during the siege, from john to Simeon, and from Simeon to john, two notable villains that did mutinize within the City to their unspeakable torment, vexation, and utter subversion. And as they whipped the Lord of Life, and attired him in despicable manner, in contempt and scorn; Even so they were whipped up and down the holy City in great villainy and reproach by the Roman soldiers.  
And as the Lord jesus was sold for thirty pieces of silver by judas a jew; even so thirty of the jews in the sacking of the City were sold for one piece of silver by the Soldiers. And even yet the hand of God's power to justify his sons innocency, is not shortened, but stretched out against them still.  
The holy blood of Christ crying against them, and against their children (as they themselves desired) for vengeance. They living as a forlorn and scattered people upon the surface of the earth without Priest or Prophet, King or Sceptre, comfort or compassion.  
In a word tell me, who did ever strive against the Messias and did prosper, or band himself against Christ, or Christian, and was not confounded? Christ was also justified by the spirit of sanctifying purity; being pure, and spotless in himself, both in body and soul, for there was not any guile in him, and also pure in his redeemed people effectually. In himself pure, his conception pure by the holy Ghost, his birth pure of a Virgin, his life pure, both in word and deed, in life and death pure, for he offended not, no not so much as in his tongue, and he is perfect that so offendeth not.  
In his redeemed people pure, by the effects of the same justifying spirit: For whereas all the whole world else is set upon wickedness, hunting either with profit, as with a bloodhound, or else being befooled or besotted with pleasures, as their Helena (these two being, as it were, the two Poles whereon the whole world else is turned) the spirit of Christ hath wrought in those that are his, ●uch a measure of sanctification, that they mind and breath nothing but Heaven, and heavenly things. If it thunder that (say they) is the voice of our heavenly Father; If they cast their eyes to those visible heavens, there (say they) is the curtain, or base court of our inheritance among the Sa●nts.  
If they hear music, Oh (say they) what harmony do the Angels make in Heaven? If they behold the earth and the glory thereof, they say,  
If God have provided such a place of pleasure for us on earth in this our prison; What glory is that he hath laid up for us in heaven.  
In all occurrences of their life, they savour nothing but of God and goodness. In a Word, they live not, but Christ liveth in them. 
Gal. 2. 20.  For this is indeed the true being of Christians, wholly to give over themselves to be guided by God's holy justifying Spirit.  
Their life is to live in the Spirit, their passages are to walk in the spirit, If they resolve, their station is in the spirit. If they be devout, They pray in the Spirit.  
Al their whole service of God, 
john 6.  is to Worship him in spirit and truth. Otherwise, those that have not this spirit, that is, are not guided thereby, are none of his: 
Rom. 8.  For as in the creation of the World, 
Gen. 1.  The spirit of God moved upon the waters; So certainly now in the Regeneration, and new birth of the Christian World: the Spirit of God moveth upon the affections of our hearts, to turn the rivers in the south, that is, to turn the stream of our actions and courses of our life to the Ocean, the living God, For he hath made us for himself, and therefore our hearts are never quiet, 
Aug. lib. 1. Confess.  until we return unto the Lord our God again.  
When Christ therefore speaketh, 
Application  he speaketh by the spirit to the Churches for the Scripture saith, 
Apoc. 3  Let him that hath an ear to hear, hear what the spirit saith to the Churches.  
The Comforter also of God's Church is the spirit, which is God's gift unto his, and doth Witness with the spirit, 
Rom. 8.  That we are the sonnnes of God.  
There is the certainty of the subject of our Faith, The spirit doth make intercession for us, with sighs unutterable.  
There is the breath of our prayers, and doth help our infirmities, There is the stay and pillar of all our happiness, 
Cor. 15.  The first Adam being a living soul, but the second Adam a quickening spirit: For they are quickened, in whom this blessed spirit dwelleth, both toward God in the spirit of faith, and holy union, and in the spirit of zeal being ravished for the hope of Heaven, as appeared in the blessed Martyrs, and also quickened towards others in the spirit of charity, keeping the unity of the spirit in the bond of peace, in the spirit of meekness, and placability being easy to be entreated for Christ's sake. Quickened in themselves in the Spirit of sanctification, 
1 joh. 3.  purging themselves for their assured hope of Heaven, and in the spirit of sincerity, 
Mich. 6.  Doing justly in all their actions with all men.  
To this purpose, the earnest of the Spirit is given the Elect, even in this life, never to be taken away, but to be made up (for that is the 〈◊〉 of an earnest) and the pledge of the spirit, as an hostage to secure them; the seal of the promise to sanctify them, and the spirit itself being the Doctor of truth, to lead them into all truth, that their sensual part may be guided by right reason, their reason ordered by faith, and their faith illuminated, sanctified, and led on by the Spirit of God. Indeed to them that seek, not after God, this direction of his most holy spirit is hateful, and the reason is very plain. Even because this sacred spirit of the eternal God, 
john 16,  Rebuketh the world of sin, of righteousness and of judgement.  
It rebuketh the world of sin, because the wicked world believeth not, which is the Sin of Sins, as I may so say, but is fraught with furious spirits of blind ignorance, and desperatefolly, which cast thousands into fires, and waters of misperswasion, and misbelief, and these worldlings are caught away with unpure spirits of sensual security; which possess them both with dumbnes & deafness, that they can neither speak of God, but in their blasphemous cursings and swear, nor hear of God, without great wearisomeness and discontent,  
This sacred spirit also rebuketh the world of righteousness, because, sayeth Christ, I go the right way unto the Father; but the world is led by wit worships, will worships, and other such devices of singularity & conceited righteousness of man's many inventions.  
Some with Anabaptisme, 
Eccles. 7.  which is the devil in an Angel of light, and some with jesuitisme, which is a subtle & sly Antichrist in the Church And this holy spirit rebuketh the world of judgement, because the Prince of this world is judged already, and the unbelievers his vassals, and slaves, are judged with him, and are reserved for the further judgement, and utter darkness of these unpure spirits, that are already in chains to be brought forth in the great audite of Christ, and end of the world. For what devout soul trembleth not? yea shuddereth not with horror, to know that Satan is the God of this world, 
2 Cor. 4. 4.  and to conceive that seven spirits of evil, yea Legions of unclean spirits. may obsesse, possess, and hellifie the soul, and body of one man, or of one woman.  
I wonder that the whole frame and fabric of nature, shaketh and quaketh not to bear, and hear those hellish and devilish miscreants, that when the servants of GOD preach solemnly, soberly, & seriously, in the power, zeal and abundance of their spirit, say to them, as Festus said to Paul, This man is beside himself, much learning makes him mad; and say to others, as the jews to the Apostles, when they had received the gift of the holy spirit.  
These men are drunk with wine; or else take upon them in the devilish and damnable pride of their own hearts, to direct the whole world, in the misperswasion of their own singular and private spirit, not in order to God, as they pretend, but in confusion to the devil, as the end shows.  
So did john of Leidon, Nipper Doling, Chreiton, and others of that crew of wretched miscreants, who at Munster in their enraged and rebellious rout cried out (being led by a cursed spirit of their own) nothing but Depose, kill, murder, meaning those sober and moderate Christians, that withstood their brainsick fury, and anabaptistical fanatical folly, and in all that outrage pretended nothing; but that they were guided thereunto by the spirit. So do those that are engaged into the spirit of Antichrist, and enraged with the poisoned cup of the strumpet of Romish Babylon, her spiritual fornication, who speak, write, and practise prepensed wickedness, as did Cardinal Como to Parrie the traitor, 
This Record remains in the acts of Parrie his arraignment.  what time he intended; nay received their consecrated host with the said Cardinal to kill our late Queen Elizabeth of precious memory, signifying by letter unto him, that the then Pope Gregory the thirteenth, as by the credential note included in the letter, he might see, doubted not but that the same spirit, which moved him to so good a work, as to kill the Queen, would certainly assist him to the performance thereof.  
Oh barbarous spirit of brutish Popery, So do those that scoff at the gifts of the Spirit in their brethren, saying to those whom they see revearing, and yielding obedience to the power of God's grace, and counseling others to be guided & governed thereby. Oh Sir, you are so full of the spirit that it runs out of your nose. Oh sir, the spirit moveth you.  
This and the like hellish language, I say, is an amazement unto good men, to think there should be any so damnably profane, and so desperately wicked, especially among Christians, who profess in their holy Creed, to believe in the holy spirit, and acknowledge that in the power of that spirit, They live, move, 
Act 16.  and have their being, yea and they feel themselves oft times quickened from the dullness of sin by the same spirit, unto the motion, and life of grace, 
Rom. 2.  whereby they are made unexcusable.  
And profess further, that they believe that they shall be raised up out of their dust, and from the bands and fetters of the grave, by the operation of this powerful and blessed spirit unto eternal glory, by that mighty working whereby it is able to subdue all 
Phil. 3.  things unto itself.  
This (I say) is a great consternation and amazement unto a Christian heart, and causeth oft times many good souls to quake and shudder to see, and behold such desperate scorn, and reproachful contumelies among such, as profess they believe in God.  
The serious consideration whereof (I am persuaded) would eftsoons trouble the minds of many other, with grievous distractions and disturbances, had not the holy book of God in two most pregnant places of the new Testament, set forth to the life, both of the Apostasy of faith, and irregularity of good manners, which the spirit of God prophesyeth should happen in these last and worst ages of the world. For Saint Paul teacheth the Bishop of Ephesus, That the spirit speaketh evidently, 
1. Tim. 4. 1.  That in the latter times some shall depart from the faith, and shall give heed to spirits of error, and doctrines of Devils.  
The spirits of error are such, in whom there is no sound truth of GOD, but mingled and mangled with human traditions, no conscience of good, but iustifying of their own inventions.  
The doctrines of devils are prohibitions of marriage, and superstitious abstaining from meats, as the Text speaketh, And I take those spirits of errors, and doctrines of devils, are nowhere to be found in the Christian Church more pregnant, for we must not look for them among Turks and Pagans, because this prophesy revealeth what shall happen in the Church, and amongst professors of Christ, but in the Papacy only, which in the later times, that is, some six hundred years ago, or thereabouts, utterly fell away from the verity of the faith of Christ, and gave heed to the spirits of errors, & doctrines of devils, intending nothing else thereby but the subversion of the Primitive purity of Religion, and conversion of the internal beauty of the Church of Christ, into an external, and pompous lustre of human policy.  
And again Saint Paul showeth by the evidence of the same spirit, 
2. Tim. 3.  That in the last days, which are these worst days of ours, should come perilous times, wherein men should be lovers of themselves, covetous boasters, proud, cursed speakers, disobedient to parents, unthankful, unholy, without natural affections, truce breakers, false accusers, intemperate, fierce, no lovers at all of them that are good, traitors, beady, high minded, lovers of pleasure more than of God, having a show of Godliness, but have denied the power thereof, from which Saint Paul counseleth to turn away.  
These (Men and Brethren) These, I say, are the faithless and fruitless spirits of vanity, the dissolute children of disobedience, and clouds without water, who despite the spirit of grace, Quench the light of the Gospel, 
Act. 19  and know not whether there be an holy Ghost or no.  
But (Men and Brethren) Hearken, whosoever offendeth of infirmity, offendeth against God the Father, who is power and strength, and whosoever offendeth of ignorance, sinneth against God the Son, who is wisdom, and these fins are pardonable, but who so sinneth against the Holy Ghost, the spirit of truth and charity, his sins are irremisible.  
Let him therefore that hath an ear, hear what the Spirit saith unto the Churches: For the Spirits of the Prophets are subject to the Prophets. Be men never so profoundly learned, or so well conceited of themselves.  
Christ jesus who was our Reconciliation on earth, by his Incarnation, Life, and Passion, is now our Advocation in heaven, at the right hand of God the Father, by his continual Mediation, and is our daily Comforter, (as Saint Bernard speaketh) by moving, 
In occulto, ait Bernard.  stirring, and inclining our hearts to believe, and our wills, and consciences to the obedience of faith, and to the endeavour, care and study of all sacred duties. Are not they then in a most desperate and woeful estate and condition, think you, who despise and despite this Reconciliation, Advocation, Mediation, & Consolation of God's spirit, who continue in that sin, for which there is neither sacrifice, no● oblation to be offered, that can do them, or theirs any good who resist the Spirit of Christ, albeit it stand at the door of their hearts and consciences, and crave for entrance, who grieve the spirit of God by their vile and beastly living, and quench out the light thereof by their overflowings of maliciousness, which otherwise would shine and glitter, like the sparkles of a diamond in the midst of our naughty Natures; and in a word, who have in them no gift, grace, condition, quality, spark or resemblance of God's spirit whatsoever they may brag, and boast thereof, out of their own deceivable seem, but only this, that their goodness, so Anabaptistically are they besotted, cannot be seen as the holy Ghost is invisible.  
And no less lamentable are the cavils of those which object, That the Jesuits (whom we so vilify) boast also that they are led by the spirit, as if most damnable heretics did not make the same plea; but the practice of the Nobles of Baroa is a satisfactory answer for that, and all other cavils of that fry: for they searched the Scriptures: 
Act. 17.  To see whether or no the things were so that they heard the Apostles preach; but the spirit of jesuitisme dare not abide that trial, nor any other like spirit of error.  
Another saith, there be so many that vaunt of the spirit, that I know not which I should adhere unto, but Saint Paul giveth a rule for that. Nevertheless (saith he) whereunto we have already attained, Let us march by the same rule, 
Phil. 3. 16.  (which is the sacred Scriptures) that we may mind the same thing.  
This plainly showeth us, that we must adhere to none, for our direction to God, but such as adhere to God's Oracle, the Sacred scriptures, and are guided thereby.  
Yea, but another urgeth further (and saith) we see that those that profess themselves to be guided by the Scriptures, and by the spirit thereof, do differ. What then? All men have not Faith, albeit in number and profession they be of the Church, (as S. Austin speaketh:) & hence it is that they cannot accord: For what communion hath light with darkness: or Faith with infidelity? Yea, even amongst them that have Faith, some have a greater, and some a lesser portion thereof, according to their knowledge, by God's dispensation: & hence it is oft times that they cannot accord in all things, at all times, for there is a procession from faith to faith, yet all may hold the Fundamental grounds, and principles, in blessed divinity: albeit they differ in some particulars, because some have already attained to that measure of grace, which another's may attain unto in some time after.  
This therefore is an infallible rule of S. john: 
1. Ioh.▪ 4.  We are of God, he that knoweth God, heareth us: He that is not of God, heareth not us: Hereby know we the● spirit of Error, and the spirit of Truth. That is as S. Augustine expounds it, If any man take upon him to expound the scriptures, 
A se.  albeit it be even by himself, with invocation of GOD, who assists by his holy spirit, and the spiritual man discerneth all things, 
1. Cor: 2.  the internal unction, directing him in all things, and leading him into all truth: To this man we are bound to hearken, and his doctrine to embrace, albeit thousands gain say it, as the Council of Nice harkened to Paphnutius being but one man against the whole rout, and rabble of Pseudo Catholics.  
But if any man undertake to do it of himself, of his own private, and singular spirit without warrant, and direction of God's spirit which counseleth and guideth by the word only: It is the Spider's web, the Cockatrice egg, the foam of the sea, the fume of the bottomless pit, & we may undoubtedly disavow it, and defy it.  
I conclude then, that this foundation standeth firm & sound, and may satisfy the soul of any believer, to wit, that God is manifested in the flesh, by being baptised as man: justified in the Spirit, by forgiving sins as God: Manifested in the flesh, by being tempted as man, justified in the spirit, as God by overcoming for us the world, the flesh and the Devil.  
Manifested in the flesh, by being hungry as man, justified in the spirit, as God, by feeding thousands abundantly with a very small pittance: Manifested in the flesh, by enduring thirst as man: justified in the spirit, as God, by calling those that are thirsty unto the waters of Life, that they might never thirst any more. Manifested in the flesh, by praying as man, justified in the spirit, by hearing the prayers of others as God. Manifested in the flesh, by weeping as man: justified in the spirit, by wiping all tears f●om our eyes as our God. Manifested in the flesh, by being sold for thirty pieces of silver, as a man, justified in the Spirit as God by redeeming the world with his blood, a price priceless, peerless. Manifested in the flesh, being led as a sheep to the slaughter, as man, justified in the spirit, by triumphing over death and hell, and by leading captivity captive, as God● Manifested in the flesh, by dying as man, justified in the spirit, as God, by rising again from the dead, by ascending into heaven, by sitting at the right hand of the Father, whence we expecting him to come again in the end of the world with Majesty and great glory, to judge both the quick and the dead.  
Come Lord jesus, Come quickly. O holy spirit of purity and power, assist my weak and feeble spirit, to be lift up unto thee in prayer.  
Oh righteous God, 
Invocation.  and most merciful Father in jesus Christ, to whom the spirits of the just are always, and every where lift up, remember me in thy great goodness. For I acknowledge and confess unto thee my many and manifold infirmities, wretchednesses, and wickednesses, both in the sins of my body, and also in the sins of my soul.  
Now a long time O Lord I have been grievously temptead with the spirits, not of infirmity only which dwell in my flesh, but with foul & filthy spirits, of pride, ambition, envy, worldly policy, & other vile & vain deceitfulness of mine own heart, and oft times with loathsome and ugly spirits of lust, adultery, gluttony, drunkenness, wantonness, & many other such like evils, which haunt me daily either in thought, word, or deed, and seek to harbour, in my polluted flesh, giving me no rest, nor respite, but are still seeking, and daily assailing to ruinate and run over me: and are daily fight and troubling me. I have sinned O Lord, I have sinned, I have done evil in thy fight, and these evils are punishments unto me for the same.  
It is I Oh Lord, it is I, and it seemeth to me that it is none but I that ever sinned so heinously against thee, I seem to myself of all others to be the most miserable, most distressed, and most wretched creature on the earth.  
What shall I do, O Creator of heaven and of earth? Thou preserver of mankind, whether shall I fly from these ugly Monsters, that thus pursue my soul, and daily seek to prevail against me? I know not where to be safe from them, but only to fly unto thee, Oh Lord, who only canst still the raging and the roaring of the great waters when they arise and swell: who only canst chain the Devil when he is ●rampant, and ready to devour; and who only canst cast out the unclean spirit with a word, that they never enter any more.  
Now therefore come I to thee, O King of Saints, showing to thee my malady, my misery, my mourning, how I lie here among the graves of the dead, and torment myself, being possessed with the rage, and hell of my misdeeds, and cry after thee, O son of David, have mercy upon me, and deliver me by the power of thy might, by thy stretched out arm, and by one touch of thy sacred goodness, that it may dispossess Satan, the strong man of his hold, that it may heal me, and cast out the unclean spirits, and may utterly abandon sin, shame and Satan far from me, and from my dwellings.  
Take from me for Christ his sake mine own wretched spirit of infidelity, pride, malice, and unconstancy, and grant unto me O Lord, in steed thereof thy blessed spirit of truth, humility, charity, and persevering constancy. Oh take from me, O Lord, mine own spirit of uncleanness, covetousness, slothfulness, and bestow upon me in steed thereof, thine holy spirit of pureness, liberality, and of all careful, and Christian circumspection.  
Take from me, dear Father, mine own spirit of crookedness wherewith I have been vexed, and bowed together for many years, and grant me thy Spirit of power to raise me up, and thy strength that I may resist sin in these days of my combating, that I may so resolutely devout myself to the●, and to thy sacred service, that I may never more hearken to subtle and enticing spirits of pleasure, of errors, of impiety. O sacred spirit that didst move upon the waters in the creation of the world, now move the streams and fountains of my life, in my regeneration, and new birth.  
Shake the very foundations of my soul, that the image of Christ jesus may be repaired in me, which I vile wretch by my sins have miserably deformed and defaced O blessed spirit help mine infirmities, heal my imperfections, compassionate my miseries, and make intercession for me, with sighs unutterable, which will have no nay. That I may feel myself comforted by thee, the spirit of consolation in all the ways of godliness, that I may perceive myself to be led on into all truth and verity and may at the last assure mine own spirit by thy blessed testimony, that I am a child of thy gracious adoption.  
O blessed jesus that wast declared mightily to be the son of God, by the powerful spirit of sanctification, and by rising from the dead, that didst vanquish & utterly abandon all the powers, all the hours of darkness, and spirits of error and misbelief, remove far from me all heathenish, Pagan, and Popish idolatry, all confidence in any creature, all flattering of mine own-selfe, that the pure light of thy revealed truth may shine into my heart, that I may ever worship thee in spirit and truth, as thou hast commanded. And, O God, make my life holy, innocent, modest, and honest in thy sight, that I may see my heart repaired, and renewed by thy spirit of grace, to walk before thee in godly and sincere integrity of conversation, all the remainder of my wretched days. So am I assured Satan shall never cirumvent me, nor the world deceive me, or mine own flesh entice me, or enforce me from thy holy and sacred directions, but if I fall, I shall rise again, if I turn away at any time, I shall return again. So shall I ever magnify thy name, and multiply praises unto thy majesty, and ascribe unto thee honour, and praise all my life long.  
Grant these mercies unto me O father of comfort, and power, for thy covenants sake made unto mankind in the justification of thy Son Christ jesus, both for the sanctity of his life, for the suffering of his death, and for the continual intercession, and mediation of his eternal priesthood, he now sitting at thy right hand for us in Majesty and great glory, and remaining a Priest for ever after the order of M●lchisedech.  
Behold us wretches, O holy Ghost, whose souls cleave unto the ground, quicken us with thy might, and lift us up from the grossness of our corruption, to our spiritual being in jesus Christ, that we may live in the spirit, love in the spirit, pray in the spirit, and be led thereby continually into all good actions, being thereby purged and purified, both in our spirits, souls, and bodies, from all dead and damnable works of the flesh, the world and the devil. That so at the last we may through thy favour, O God, be perfectly united unto thee in the spirit of sanctification, in this life, and in the everlasting spirit of thy power be brought to our glorification in the other life, through jesus Christ our Lord, Amen.   

GOD SEEN of Angels.  
Explication.  
THis Manifestation of God in the flesh, and justification in the Spirit, 
The third day of the week.  was so apparent, and the glory thereof so great that it filled heaven and earth with the brightness of it, for it was as well seen of Angels as of men. Seen of Angels, that is, known of good Angels, and acknowledged of evil Angels, who felt the power thereof. Of Angels those heavenly soldiers, whose creation, both for the time and place, whose apparition, whether it be real, or imaginary only, whose motion, whether it be in time, or at an instant, whose local sight, whether it be definitive, or may be in many places at once, 
Haec crypta magis Platonicorum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam Christianorum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, theologiam sperare iudicamus.  whose tongue, whether it be a proper and peculiar Idiom among themselves only, or communicable to others, whosetuition, whether it be (according to the Egyptian and Platonical devices severally limited over particular Countries, Provinces, & cities, whose number whether it be divided into three Hierarchies, and into nine orders and other such like curious Queeres: if any desire to know, I refer the in quisitors thereof to Abbas Tritemius, Agrippa, Dionysius, and others.  
My purpose in this discourse, being not to make knots, but to endeavour to untie them rather, and not so much to satisfy the brain with curious contemplations, as to desire to sanctify the heart with divine meditations, shall endeavour and tend to open more profitable lessons, and therefore first I show unto you, that Angels are spiritual essences created of nothing, form most near to the ●mage of God, ordained of God to minister to himself, to take care of his elect people, and to enjoy eternal happiness with him, being endued with most royal robes of excellent wisdom, righteousness, and sanctity.  
The Scripture both Canonical and apocrypha notify their natures by certain proper names attributed unto them  
The sacred Canonical Scripture, note●h two of most eminent employment, Gabriel signifying the power of God employed in the message of this manifestation, and Michael, signifying, Who is as God, employed in the debellation of gods, & our enemies  
The Apocrypha Scripture hath these four, Raphael, which is power of healing, Vriel named so of the light, jeremiel called so of the mercy of God, and Shealtiel designing the praise of God.  
The Canonical Epistles of Saint Paul to the Churches of Ephesus, 
Eph. 3. 10.  and Colossi, 
Col. 1. 16.  declare their nature by five terms of puissance, calling them Thrones, as attendants on God's tribunal to do, and execute his decrees, dominations, as being authentical, & having powerful warrant for what they do, principalities, as guiding & guarding their several limited, & especially appointed princedoms, powers, as having effectual working over inferiors, Might's as being Gods great guard, who is the Lord of hosts, & angels generally in the whole body of the Scripture, which noteth their general employment, being God's nuntios, emissaries, & messengers, 
Dan. 7. 10.  A thousand thousand of which stand before him, & 10000 minister unto him. Such are their names, such are their natures, & such are their general employments.  
And as for their conceited hierarchies of angels, assisting Seraphins, Cherubins, & thrones Angels commanding dominations, principalities, powers, angels executing, Michael, Gabriel, Raphael, are rather fancies than verities, rather imaginations than conclusions of divinity.  
As for their number, we are sure it is numberless. For Daniel saith, 
junius in jocum. Dan▪ 7.  A thousand thousand stand before him, and ten thousand minister unto him: where a difinite number is put for an indefinite. Christ himself also testifies it saying.  
I can even now pray unto my Father, and he will give me more than twelve legions of Angels; 
Mat. 26.  and the spirit of God witnesseth, That we are come to innumerable company of Angels. 
Heb. 12. 22.  Oh this is a singular comfort unto us, for hence we know that more are with us, then against us, as Elisha said to Gihazi.  
This Mystery of Godliness, is said here to be seen of these glorious spirits the Angels, so that we see Godliness is Angelical.  
Seen, that is, perfectly known, for what we see we aver confidently against all gainsayer to be true, for we avouch with asseveration, 
Vident animo eloquere (mi fili) ut te videam Senec.  that we saw it with our eyes.  
Seen intellectually, as the Lattins speak, they see in their minds: Speak on my son that I may see thee.  
In which sense also the Angels who are children's Guardians, are said always to behold the face of their Father in heaven. 
Mat. 18.   
Unto natural sight three things are required. First the power of seeing, than the light, as the means of seeing, and a visible form for the object.  
To this intellectual, Angelical knowledge or fight are three things also requisite.  
First, their intellectual power of knowledge given them by their Creator in their creation; then the reflection of God's light, as the means of their knowledge, and the sacred body of Christ jesus as the visible object to delight them.  
The knowledge then of Angels is twofold, the one natural whereby they see, and know God in the undivided Trinity (to wit) the Father, Son, and holy Ghost) one in essence, and three in existence, and all the creatures of God in this blessed vision.  
The other knowledge of things is two fold: First, by a matutine knowledge, as Saint Angustive calleth it, knowing, and seeing all things in the Word, by whom all things were made, and afterwards by a view of the creatures in themselves. For the Angels see the creatures in God, and men see God in the creatures.  
Plainly thus, Euclides, Archimedes', or some such like skilful mathematician, first seeth, and knoweth the length, and breadth, and all the dimensions of the lines, and every turning, tryangle, and particular parcel of his draft and circle in his mind and cogitation, and afterwards seeth and knoweth the same lines, angles, and Circles, in the table, dust or earth, wherein he draweth those proportions; semblably the Angels see, and know all things revealed unto them: First in God, and then in the Creatures; in God, as in their minds, in the Creatures, as in the revealed objects, For Angels have a natural knowledge, wherein they were created, even as many as continued their stations in the truth and service of their Creator, and they have also revealed knowledge from God in several particulars, as to the Angel Gabriel was made known in particular the Incarnation of the Messia●. And they have also an experimental knowledge of God's wisdom in the mystery of his sons Incarnation, even by the revelation of preaching in God's church, as Paul witnesseth, Unto me (saith he) who am less, than the least of all Saints, 
Eph. 3. 10.  is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ, and to make all men see what is the fellowship of the mystery which from the beginning of the world hath been hid in God, who created all things by jesus Christ, to the e●tent that now to the principalities and powers in heavenly places might be known (by the Church) the manifold wisdom of God.  
And this is most apparent in the sight, and certain knowledge, that the Angels of Heaven had of the particulars touching this blessed mystery; for before Christ's incarnation, the time of the sixty two weeks, which was the time, from that prophesy to his passion was seen▪ and known to an Angel, 
Dan. 9 24.  that revealed it by God's appointment to Daniel.  
Christ's name was foretold by an Angel before he was conceived in the womb; 
Mat. 1.  his conception revealed by an Angel, 
Luk. 1.  and both to the blessed Virgin; 
Luk. 2.  his birth was proclaimed to the shepherds by a troop of Angels; 
Mat. 2.  his flight into Egypt from Herod's butchery; his returning out of Egygt, and turning aside into the confines of Galilee, all directed and ordered by an Angel, that God especially employed in that message.  
In his temptation in the wilderness, 
Mat. 4.  Angels minister unto him, 
Luk. 22.  in his agony, an Angel from heaven comforteth him, 
Mat. 26.  in his apprehension he testifieth to his enemy's teeth, that he could have a guard of more than twelve Legions of Angels, if he should desire them of his heavenly Father.  
While he was in the grave an Angel descendeth, 
Mat. 28.  and rolled away the stone from the door of the monument.  
After his Resurrection, two Angels sat one at the head, and the other at the feet, 
joh. 20. 20.  where jesus body had lain, and declared that he was rise● from the dead, they being employed by God to bring that message to the then mournful and sorrowful Disciples, for the late death of their heavenly master.  
In his Ascension two Angels spoke unto the people, that gazed up into Heaven, 
Act, 1. 11  after him, and certified them of his coming again to judgement in the end of the world.  
Yea the very evil Angels saw and knew the power of the son of God in this manifestation to their great terror and torment.  
Insomuch that they cry in the possessed; 
Mat. 8.  Oh jesus, what have we to do with thee? Art thou come to torment us before our time? And when they were forced to depart out of the possessed, they roar and yell, yea they fell down, and confess saying, 
Luke 8.  Thou art the Son of God: and at the last being driven by extremities, they desperately attempt to conjure jesus Christ by God himself, not to torment them.  
Moreover, after Christ departure into Heaven, 
Mar. 5.  his very Name was, and yet is most dreadful unto them, and most powerful against them: For S. Paul by the power of Christ's name cast out an evil Angel out of a Damsel that had a spirit of divination. 
Act. 16.   
And the Disciples of Christ came unto him rejoicing, that evil Angels were made 
Luk. 10. 17.  subject unto them through his Name.  
Whereby it appeareth to our unspeakable comfort that the God whom we serve, was known and acknowledged of the blessed Angels, yea, and that evil Angels also felt his power, and know him to their faster and deeper despair, and are now, and always made subject to Gods elect.  
What unspeakable comfort is the knowledge of this unto us? 
Application.  What excellent direction doth this Angelical knowledge afford us in our evangelical service, and what divine incitement is this to stir up in us Angelical zeal? Comfort it is unspeakable.  
For all these blessed Spirits are the attendants of our Lord Christ, and are his Emissaries and Nuntios, sent out by him for the good of them that shall be saved. 
Heb. 1.   
Not that every particular person hath a peculiar Angel designed unto him to be his Guardian (as the Popelings would have it) but hence we know, 
Psal. 91.  that not one Angel, but many are ordained by God to succour and safeguard us in all necessities and distresses what soever.  
And without controversy, this is more comfort a thousand times, then to know that one Angel only is appointed to be our assistant, In our life, in our death, and in the day of judgement, they are appointed of God to be our assistants. In our life, yea in all our life: In childhood, Christ saith, 
Mat. 18.  Take heed ye despise not one of these little ones, for I say unto you, that in Heaven their Angels do always behold the face of my Father which is in heaven.  
In affliction Hagar is comforted by an Angel. 
Gen. 16.  In the wars Angels fight for Israel against the Assyrians. 
Es. 38.   
In prison Peter is loosed out of prison, 
Act. 12.  and out of the fetters by an Angel, albeit he slept between two soldiers that took upon them to be his keepers.  
In all our ways the Angels have charge to be our Convoy towards Heaven. 
Mat. 4.  
Psal. 91.   
At sea in shipwreck, an Angel comforteth Paul, 
Act. 27.  and showeth unto him what would be the issue of that voyage.  
On land, jacob in his journey to Mesopotamia, 
Gen. 28.  is guided by an Angel.  
In death they transport us into Abraham's bosom, 
Luc. 16.  and keep watch over our interred bodies until the Resurrection. And in that great harvest at the end of the world, they are the Reapers in that great solemnity, and exceeding Majesty, They are the Harbingers, Heralds and Trumpeters, 
1 Cor. 15.  and in the sentence of that judgement they shall be the deviders that shall separate the good from the bad. 
Mat. 1 3   
Oh that our service of God then were practised by 
Mat. 25.  us according to our prayers: For we pray, Thy will be done O Lord, even on earth, as it is in Heaven, that is by us Christians on earth, as by holy angels in heaven. The Angels seeing and beholding this great and wonderful sacred mystery, Praise God continually, crying Holy, 
Es. 6.  Holy, Holy Lord God of Saboth; should not we also both by prayers and praises magnify our God uncessantly.  
The Angels most readily exceute God's will, should not we with King David say, Our hearts are prepared, we are ready to do thy will, O Lord.  
The Angel's love God above all things: why do we esteem any thing in the World but for him, and for his sake, as helpers to lead us towards him.  
The Angels long after our salvation, and much joy therein: Why do we thrust one another into Hell; and heaviness by our lewdness, misperswasion, and evil example?  
The Angels desire yet further to see the perfection, and final consummation of this glorious mystery of Christ's Kingdom, why do we wretches neglect the blessed means thereof, which are offered unto us every day?  
Thus the blessed Angels do, because they are a part of the Ch●rch universally considered, whereof our Lord Christ is the head, and they much joy for our association with them, whereby the ruin of those Angels that fell, is repaired, and for the Incarnation of the Son of God, whereby they are in grace most assuredly confirmed for evermore.  
Why should not we, having so clear a reuclation and so displayed a sight, both ' in God's works, in God's word, and in the face of jesus Christ; Why should not we, (I say Men and Brethren) endeavour that we may do Gods will, in some measure on earth, as the blessed Angels do in Heaven, seeing God hath placed us in the midst, creating us neither Angels nor beasts, but affording us the means by the preaching of the Gospel, that by Regeneration: we might become as glorious as the angels of Heaven, and not by degeneration become worse than brute beasts: For God hath given us the sparks of right reason to surpassebeasts, and holy grace to surpass ourselves.  
Is it not then a thousand sorrows to every good believing heart to conceive, that albeit God in his abundant mercies hath thus revealed himself unto us in the manifestation of our flesh, among us by the power of this Almighty spirit above us, and by the testimony of Angels about us, yet there should be of them that profess Christianity, such as are worse than the Sect of the Saducees, for the Sadduces yet acknowledge that Angels were the good motions stirred up in us, but these neither acknowledge God, good motions, nor devils, but are copartners with the Devil against Michael, and his Angels, and are become Combatants 
Apoc. 12  against Christ, and his Christians.  
Hath not Satan (think you) sifted such to the bran, and winnowed such to the chaff by his damned motions, that he hath made them good for nothing, and left in them nothing but the dregs, and remnants of himself, as namely, the eagerness, and greedy desire of having, and the cursed sins of despite and malice: for they have taken the Devil at his word, when he showed them the World, and the glory thereof, and said unto them. 
Mat. 4.  All this will I give you, they immediately fall down and worship him. Or else show themselves to be of the devils pedigree by the grossness of lying, 
john 4.  by the fullness of impurity, by the subtlety of sorcery, or as was said by the mischief of helsish malice.  
All which dregs of the devil. hide the son of God from those children of disobedience, and nothing remaineth for them (except they repent) but the fearful sentence of Depart from me ye 
Mat. 25  cursed into hell fire, prepared for the Devil and his Angels.  
Whereas if the sons of men would consider but what losses they sustain hereby, me thinks it should recall every good mind, but of an ordinary understanding to a far better disposition: For we Christians lose by such wickedness the honour of being such evil Angels judges; 
1 Cor. 6.  Why do not ye know that we shall judge the Angels? that is, do ye not know that we shall be assessors with Christ in the day of judgement, and condemn the devil and his angels?  
We lose the sight of Christ's mystical body in the glory of his Saints, 
2. Pet. 1.  Which the Angels of heaven desired to behold.  
We lose the victorious triumph of God's Saints, for shortly Satan shall be beat 
1. Thess 4.  down under our feet.  
Let us then raise up ourselves to his glorious assotiation of the Angels, in our service of God, knowing, that there are more with us, then against us, and that our Lord (Christ jesus shall appear in the end of the world with this holy Angels in Majesty, 
Mat. 25.  and great glory to judge all mankind.  
And I adjure you before jesus Christ, and his Elect Angels, 
Tim. 21.  that ye diligently and duly consider these things, 
Heb. 12.  For ye are not come unto the mount which might not be touched, and that burned with fire, nor unto blackness and darkness, and tempest, and the sound of a trumpet, and the voice of words which voice they that heard entreated that the Word should not be spoken unto them any more.  
But ye are come unto Mount Zion, and unto the City of the living God, the heavenly jerusalem, and to aninnumerable company of Angels, and to the general assembly, and Church of the first borne, which are written in heaven, and to God the judge of all, and to the spirits of just men made perfect, and to jesus the Mediator of the New Testament, and to the blood of sprinck ling, which speaketh better things then that of Abel.  
Oh blessed Lord, let me see thy face, for thy face Lord will I seek.  
Incomparably blessed are those sacred Spirtes (O holy & 
Invocations  heavenly Father) who ever attend thy glorious Majesty, and stand before thee ●ight & day to behold and see thee in thy displayed glory. They are in the fullness of joy, and at thy right hand, where are blessings for evermore They are ever delighted with the sight of thin● unsearchable wisdom, of thine unutterable glory, and unspeakable mercy. They are free from the assaults of sin or Satan, for no evil cometh near thy dwelling.  
O miserable, wretches that we are on earth, subject to Satan's sleights, the flesh's frailty, and the world's wickedness. Debarred are we from thy glorious light (O King of Heaven) and shut up h●●e in the darkness of our own ignorance, and lie in the very shadow of death. Restrained are we from the joyful fruition of the company of those stiall attendants the Angels & Saints that ever do thee service without ceasing.  
O blessed Lord, how happy were we the miserable inhabitants of thy footstool, if thou wouldst vouchsafe us that favour for Christ his sake, as to deliver us out of the prison of this body, out of the fetters of sin, and out of the snares of the Devil, that we might serve thee without fear in thy Court of Heaven continually.  
Consider good Father our misery, and forasmuch as in Christ jesus thou hast given us a light of thyself, in the mirror of thy mercy, and mystery of Christian godliness. Leave us not comfortless, but grant us for his passion sake a glimpse of thee, even in this Life, while we are here, that our souls may be ravished with holy desires, and never be satisfied until we come unto thee our God to enjoy thy self in glorious majesty.  
To this blessed end, Oh tender hearted Father, arm us with help from heaven in all the occasions of our life. For thou knowest: O Lord, that we war not against flesh and blood only which are intestine and homebred enemies, but against principalities, powers and spirits of errors, and darkness in high places.  
Thou knowest O Lord, that they are many, mighty and malicious: Thou knowest our frailty, our feebleness, and our folly.  
Help us then, dear Father, out of all the temptations and snares of the devil. Let thy guard of good Angels, and holy ones stand with us to assist, stand over us, to protect us, & give them a charge, O Lord, to keep us in all our ways. Let them stand at our right hand to guide us for the best: Let them go before us daily with thy preventing mercy, as they did before the host of thy Israel. Let them comfort us in the good, as they did thy josuah. Let them supply our wants, if need require, as they did thy Eliah.  
Let them deliver us out of prison as they did thy Peter: save us in shipwreck as they did thy Paul.  
Let them always be aiding unto us in our sickness, and in all the weakness and temptations thereof, yea in the last breath of our life, and a●ter death: Let them transport us into Abraham's bo●ome, as they did thy Lazer●●.  
And grant unto us O Father, for Christ's sake this grace that while we live here, we may endeavour to do thy blessed will, as the angels do in heaven, That we may ever upraise thee for thy goodness, sing unto thee for thy mercies, magnify thee for thy graces, and multiply our daily thankfulness, for thine unspeakable favours, both towards our bodies, and towards our souls, sowards ourselves and children in this lise, and in that to come.  
Cause us, O Lord, to tremble at thy fearful judgements, that didst not spare the Angels that sinned, but hast reserved them in chains of darkness unto the judgement of the great day, O Lord if thou didst not spare them for one sin, what shall become of us that have sinned daily against thee, and do multiply our iniquities as the hairs of our head, and as the sands of the sea shores which is innumerable.  
O Father have pity upon us, forgive us sweet Father, forgive us for Christ's sake, and give us thy grace, that we may con●ert and turn unto thee, with all our hearts, that those blessed spirits the Angels may have joy in our conversion, and repentance, and we may ioy●e with them in the celebration and honour of thy great and glorious name for evermore. O let us be partakers of that grace, with thy blessed Angels, which winneth infallibly, holdeth inseparably, and leadeth indeclinably into the ways of eternal blessedness.  
Grant unto us these mercies, O God of mercies, for Christ's sake, our only Mediator.  
So shall we that are thy people of thy pasture, sheep of thy flock, and Church of thy Redeemed, as thy holy ones of heaven, be ever telling of thy praise, and magnifying thy goodness in Christ jesus world without end, Amen.   

GOD PREACHED unto the Gentiles.  
Explication.  
THis Mystery of Godliness, you see, hath been Manifestedin the flesh, 
The fourth day of the week.  justified in the Spirit, Seen of Angels, that is, It hath been manifested unto us in the person of Christ in the power of Christ, and in the knowledge service, and ministration of the blessed Angels of Christ. What can we then say for ourselves? Have not we heard of this great mystery of godliness? Hath it been hid in a corner from us? or whispered in the ear, or been known to a few, or published to a handful of people in some angle or corner of the world.  
Have the jews only had this made known unto them? Assuredly God hath been Preached. There is the promulgation or proclamation of this mystery. God hath been Preached to the Gentiles. There is the large extent of this promulgation God preached unto the Gentiles. 
1. Cor. 1.  For it hath pleased God by that which the world calleth the foolishness of Preaching to make known unto the world his unsearchable wisdom, and the riches of his glorious grace in Christ.  
Preaching being the gift of the holy Ghost, the spirit of prophesy, the glad tidings of peace, of good things, and of salvation, caused Esayas an E●angelicall Prophet of the Lord, to say, That the very feet of them that brought this news unto the world were beautiful.  
Preaching being the embassage of our reconciliationwith God in Christ, the holy ordinance of God, 
2. Cor. 5.  for the ordinary means of our sanctification by grace in this world, and the cleeare publication of our assured glorification in the other world, caused Paul to say, Woe is me if I preach not the Gospel: so necessary it was for him and all believers.  
Preaching to youth is, 
Ezec. 16.  as Ezechiel his clean water to assuage the heat of their concupiscence, and to purge the old leaven of maliciousness.  
It is as Solomon his wine to strengthen and glad the hearts 
Cant: 1.  of the ancient.  
It is as Saint Peter his milk for children, to nourish and feed them up to godliness.  
It is as a sovereign bath to heal all believers, with what disease of sin soever they be ill affected, and it is an antidote, or counterpoison against all the venom of our rottenness.  
For Preaching is the cele●●all chariot, wherein the gra●es, and gifts of the holy ghost ●●●e continually conveyed ●nto us.  
So Christ testifieth when ●●e prayeth thus.  
Sanctify them O, Father ●●rough thy truth, 
joh. 17.  thy Word is ●●uth. And that we may not doubt what this Word is, Saint Peter preacheth it. That we are ●orne again, not of corruptible ●eede, 
1. Pet. 1.  but of incorruptible, by the Word of God, which liveth and abideth for ever.  
For all flesh is grass, and all the glory of man is as the flower of the field, the grass withereth, and the flower thereof falleth away, but the word of the Lord endureth for ever, and this is the word which by the Gospel is preached unto you.  
Moreover, this Mystery of Godliness (God preached unto the Gentiles) Saint Peter had showed unto him in his practice of preaching. For it is said, While Peter yet preached these words, 
Act. 10.  the holy Ghost fell on all them that hard the Word. Observe this saying:  
The gift of the holy Ghost fell on the auditors, as Peter was a preaching.  
Out of doubt preaching is the heavenly talon left unto the ministers of the Gospel by their Master Christ, 
Mat. 26.  where withal they must negotiate, and wherein they must employ themselves until he come again unto his great audite in the end of the world. And the preaching of this mystery is the power of our God, the glory of our Preachers, to the salvation both of Preachers and people. Preaching hath the power of edification through God in Christ, and worketh, mightily in those that God ●ath set apart and designed 
Rom. 1.  ●o that business, for the building up again of those ruins which hath been battered down by sin and Sa●han.  
For the bruised reed it must not break, nor the smoking flax it must not quench if God in Christ direct it, but whereas knowledge puffeth up, 
1. Cot. 13.  this buildeth up unto eternal life through jesus Christ our Lord.  
Preaching is the voice of God, whereby he preacheth, and publisheth his holy will, and last testament by men, un-the sons of men.  
In a word, Preaching is the Manna from heaven to feed our souls, the dew of Hermon to water our barrenness, the lamp and light of God in the darkness of this world for our direction, the sword of truth to cut asunder the Gordian knots of heresy, schism, and controversy for our satisfaction, the wall of fire by God's promise to encompass us from enraged beasts, for our protection, the revelation of the rock of our faith to build upon, for thetestification of our full assurance in Christ, the touchstone of our conversation, for our trials in all cases of conscience, the key that openeth heaven to the believers, and shutteth heaven to impenitents, by God's dispensation.  
It is the David's harp, the music thereof so delighteth the soul, that it doth not faint, neither is altogether wearied with the tediousness of our banishment in this world: It is the priceless antidote; more precious than Nepente, or Mol●●, so much famoused by the ancient, for 〈◊〉 expels by the power of ●●e spirit which accom●nyeth it, all evils and 〈◊〉 devils.  
It followeth next to whom his Mystery was preached, 
Preached unto the Gentiles.  ●uen to the very heathen Gentles, Preached unto the Gentiles.  
Now it comes to be considered, that the time was, when ●he dew of heaven fell only 
jud. 6,  ●on the fleece of Gideon, and ●he earth round about it was ●rye: that is, The ●ime was when the world consisted of jews, 
Rom. 3.  that only had God's blessed favours, 
Eph. 3.  and the Gentiles which were without God.  
The jews were Gods peculiar to whom he committed his sacred oracles of trust, 
Rom. 2.  they were Israelites as prevailing with God more than any other nation. To whom only were granted the privileges of Priesthood, and the ark of the covenant. Of whom came the patriarchs, the Prophets, and jesus Christ our Lord according to the flesh. 
Rom. 9   
Concerning the privileges of those people, Moses challengeth the whole earth beside, and saith, What nation is so great? who hath the Lord so nigh unto them, as the Lord our God is in all things that we call upon him for?  
And David concludeth it saying: God showeth his word unto jacob, and his judgements unto Israel. He hath not dealt so with any nation, neither hath the heathen, that is the Gentiles, knowledge of his judgements. That the Son of God should be preached unto the jews thus privileged, and esteemed with God is no great mystery, or marvel, but that he should be preached unto the Gentiles, and that Gide●ns ●●eece should be dry, and all 〈◊〉 ground round about it 
The jews rejected.  ●et, that indeed is the Great mystery of Godliness, and the ●nspeakeable riches of God's ●ercie, and the exuberance of ●is goodness, and the glory ●f the treasure, of his grace ●owards us Gentiles. For the Gentiles were Atheists, A●●hrists, strangers from the ●ommon wealth of Israel, errands from the promise of God, and without hope in the world. They were Idolaters ●n the woeful alienation from God. For they made them Gods of the hosts of heaven of sinful man, like unto themselves of men's qualities, as justice, and Prudence and the like, of men's perturbations as of Fear, and Love, of men's defects (for they had their 
Muta de●.  dumb Goddess, their Bacchus for their Drunkards, their Venus for their gallants. yea even for their very limi● of their grounds, they ha●● their Terminus, and that whic● is unseemly to be spoken their very jaxe house mu●● have a patroness Cloacina.  
The word of God tellet● us sufficiently of Astora● Melchom, Chemosh, Beelze bub, and other such like Idolatrous rabble among the gentiles, & how that every nati●● made them gods of their own.  
The men of Babylon, made Succoth Benoth, and the men of Cuth, made Nergall, and the men of Hameth made Ashim● and the Anites made Nibhaz▪ and Tirt●cke, and Adrammelech, and Anammalech were the gods of Sepharuaim.  
These indeed were those dogs the Scripture mentioneth, & therefore holy things were forbidden to be given to such dogs.  
These were those hogs, ●efore whom the pearls of ●eaching must not be cast, ●ea these were those Cymme●●an wretches against whom 〈◊〉 mandate was enjoined 〈◊〉 the Apostles. That they ●●ould not so much as go into the ●●ay of the Gentiles, nor once en●er into the city of the Samari●●ns who were Gentiles.  
●ā it be imagined by the wit ●f the wisest man, that these ●hould ever have a redeemer: ●hat they should have a God 
Mat. 10.  ●o be good unto them. For neither jupiter Optimus Max●mus, jupiter Hammon, jupiter Capitolinus, nor Apollo the Oracle of wise doom (for his ●mouth was stopped) nor great Pan (for a voice was heard, Pan is dead) nor the Hecatombs of Caesar, no nor Pluto himself, albeit he might harrow hell, as some speak, could help or do these Cymmerian wretches any good But with our Lord jesus Christ there is plenteous redemption.  
He Prophesieth this blessings unto them, he performs it. He prophesieth it long before by Esayas his evangelical Prophet: 
Es. 2. 2.  But in the last days, it shall come to pass, that the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills, and the people shall stowe unto it, and many nations shall come and say. Come let us go up unto the mountain of the Lord, and to the house of the God of jacob, and he will teach us of his ways, and we will walk in his paths. For the Law of God shall go forth of Zion, and the word of the Lord from jerusalem.  
And again, I am sought of them that asked not for me, 
Es, 5. 5.  and I am sound of them that sought me not. I said, Behold me, 
Esa. 65.  Behold me unto a nation that was not called by name.  
And yet again, God saith unto his Son, Ask of me and I will give thee the heathen for thine inheritance, 
Psal. 2.  and the utmost parts of the earth for thy possession. Did God promise this, and did he not perform? Performed this was in Melchisedecke king of Salem; in Abimilech, in Ruth the Moabitish, in Rhahab the Cananite, in the Queen of Sheba, in Hiram King of tire, in Naaman the Assyrian, in job the Easterling, and in the King of Niniute the Sprians chief City, as in the first fruits of the Messias purchased by his blood unto God the Father.  
This redemption of the Gentiles was also Prophesied in the New Testament, to wit,  
That they should come from the East and West, and sit down with Abraham, Isaac, and jacob in the kingdom of heaven, and that the Gospel should be preached to all the world.  
This was performed, 
Mat 2:  as in the first fruits thereof in the wise men that came to adore; 
Mat. 9  in the Centurion, in the designment of Saint Paul to 
Act. 9  be the minister, and doctor of the Gentiles; and in Peter's vision wherein he was taught 
Act. 10.  to call nothing common, or unclean that God had cleansed, at what time he was sent to preach this mystery unto Cornelius, and to his friends being Gentiles.  
Yet men and brethren behold & see with amazement, 
Application  how vile Preaching & Preachers are esteemed with many miscreants.  
For to a jewish spirit preaching is a scandal, to a Greek Philosopher it is folly, to an Atheist babbling, to a Papist praching, to an Infidel intolerable tediousness, to the desperately damned a scarecrow, and to the worldling, and hypocrite a cloak of dishonesty.  
And as the Preaching of the Gospel is thus vilified, so Preachers also are contemned.  
But vouchsafe (Blessed in the Lord) to cast down your eyes upon the Preachers, and consider well, that albeit their high Commission is from the Lord, yet observe their contemptible, despicable, and mean condition among the sons of men.  
By office, Preachers are the Angels of God, and the Angels of the Church appointed 
Mal. 2.  interpreters of God to his people, 
Apoc. 2.  & of the people to God.  
Of God to the people in the explication, and application of his revealed will, wherein the Preacher is the mouth of God unto the people. He is also the people's remembrancer to their God, when he confesseth for them, and when he prayeth for them, and herein he is the mouth of the people to their God.  
The end of his embassage is to deliver himself, and his hearers from hell.  
God indeed hath said, to the Artisan, Build man an house: To the Physician, heal this man: To the Soldier, ●ight for man: To the King, Govern thy subjects: To the Master, Defend and provide for thy family.  
But to which of the sons of men hath God said, Deli●er thy brother from hell?  
Surely to none but to the Preacher, and that this is the Preachers high Commission ●t plainly appeareth.  
For job saith, 
job. 33.  If there be a messenger with him, an inpreter one among thousands to show unto man his uprightness, than he is gracious unto him, and saith, Deliver him from going down to the pit, I have received a ransom.  
And Saint Paul showeth, that to Preachers God hath delegated the Mystery, 
2. Cor. 5.  & ministery of our reconciliation, with God in Christ, and committed unto them the word of atonement, to be as his Ambassadors to pray, and beseech men in Christ steed, that they would be reconciled to God, whereby they might be saved.  
Well for all this, let their Commission be what it will, their embassage never so divine, never so evangelical, never so Angelical; I am sure their condition of all other men's is oft times most miserable, most lamentable. Pitiful experience showeth it to view of the whole Christian world, that none interessed in that business be qualified how they will, can please.  
For Esay is too long, Obediah is too short, Daniel too hard, Amos too plain, Micheah too mild, Hoshea too sharp, and jeremy too querulous. This was the condition of the Prophets.  
Peter is reputed a drunkard, Paul a Sectary and a mad man, all the residue of the Apostles esteemed the riff-raff of the world, and the ofscowring of all things unto this day.  
This was the condition of the Apostles.  
Hence the holy ones of God became complainants. jeremy saith, The word of the Lord was made a reproach and derision unto him daily, and therefore through the anguish of his soul, though unadvisedly, he cursed the day of his birth, 
jer. 20.  and the party that brought his father the tidings where he was borne, and bewaileth, that his mother bore him a man of strife, and contention to the whole world. For having neither lent nor borrowed upon usury: yet every one did curse him.  
Paul also laments the case, that God had set forth the Apostles last, as it were appointed to death: For we are made, saith he, a spectacle to the world, and to Angels, and to men. We are fools for Christ's sake; but ye are wise: we are weak, but ye are strong, ye are honourable but we are despised, being reviled, we bless, 
1, Cor. 4.  being persecuted, we suffer it, being defamed, we entreat, we are made as the filth of the world, and are the off cowering of all things unto this day.  
In all this think not much of it (blessed Brethren) for it is the very case and condition of them that now live, who are the sincere preachers of the Gospel of jesus Christ, and live conformable to the Church wherein they were bred.  
For what between the common adversary the Papist, the devils mouth the Atheist, and the intestine firebrand the Separist, the poor Conformitant doth ofttimes more suffer then ever did any fugitive Seminary in Wisbich Castle.  
But Christ was crucified between malefactors, and orthodox Christians have ever been tortured between the spirits of extremes.  
The jews obtruded to the Lord of life, (when they had nothing else to say) his mean parentage. Is not this the carpenters son? Are not such and such his sisters?  
The objecting then either of baseness of birth, or poverty of estate unto the preachers of the Gospel, is the spirit of judaism, and let men be ware in this case, lest the jewish plagues befall them.  
And the challenging of singularity, is the spirit of jesuitisme, and let men take heed of the spirits of errors and darkness of devils, for the devil can transport himself into an Angel of light, and such men might prove light Angels.  
But the sons of true wisdom know, that the most abject, and meanest things of the world, if God take them into his hands may work rare and wonderful effects.  
Salt being taken into the hand of God maketh the bitter waters of jericho to become sweet. In human reason the salt should make the waters more brackish, but behold, 
2. Reg. 2.  coming through God's hand, as being God's ordinance, it causeth sweetness.  
The washing in the ordinary river of jordan at God's command cureth the Syrian Captain of Leprosy, which the famoused waters of Abanah and Pharphar would not do.  
What is more vain than a dream? yet Pharaoh, Nebuchadnezar, and Gideon, had great strength, and potent directions by dreams presented unto them by God? What is more mean, and and more unlikely than clay? especially to clear one's eyes, 
joh. 9  yet this being taken into the hand of Christ maketh blind eyes see plainly?  
What more unlikely to heal then touching? yet the believing woman touched but the hem of Christ's garment, and was cured?  
What more unlikely to work miracles then a voice? yet the unclean spirits were cast out by the voice of Christ and his Apostles, yea with a voice the very dead were 
joh. 11.  raised to life.  
What more vanishing then a shadow? yet the shadow of Peter had effectual power of doing wonders. 
Act. 5.   
Let Preachers then be but Salt, yet they are the Salt of the earth, but ordinary water, yet as Apostles they may water your dry hearts, 
Mat. 10.  and make them fruitful to God, but a Dream, yet they may awake you from the slumber of sin, and present unto you truth, and puri●ie, but dust, and clay, to be trodden under your feet, so that they make you see they care not, but a voice in the wilderness of this world, yet they are the forerunners of the great judgement, but shadows, yet will they haunt your ghosts until they have prevailed with you, if you belong unto God.  
And this is not of their own worth, & strength, but (as I said) because God vouchsafeth to take them into his hands, whereby he worketh out this great work of our salvation, as appeareth in the vision to Saint john, where it is said, 
Apoc. 1,  That God held seven stars in his right hand; and in the last verse of that Chapter these seven stars are expounded to be seven Ministers of the Churches of Asia. Therefore Preachers God holdeth in his hand, and so their labours become powerful.  
But cursed Cavillers, like jannes' and jambres, who withstood Moses, stand up, and object.  
We confess (say they) this is most true, if God take this business into his hand: But alas, we see this practice of preaching is in the hand, & handling of many a sinful man, such as are oft times more enormous, and exorbitant in their conversations, than those that are no Preachers.  
Well, what then? The word preached either by a good or bad man remaineth the Word of God still. For if the words of the scripture read, or Preached be but a mere and dead letter, why is it called the Spirit of God?  
And when we preach, if it be but the sound of a man's voice only, why doth God upbraid the world That 
Prou. 6.  he hath called (when men have but preached) and yet ye have refused, and why do the Prophets when they preached, inculcate so often in all their writings. Thus sayeth the Lord of Hosts, when notwithstanding the Prophets only in the voices of men, spoke, and preached unto the people.  
Yea, but saith a second: If it were Gods work, it would not be fruitless, and uneffectual in the issue thereof. As if that were not as good seed which fell among thorns as that which fell on good ground? and as if Paul did not testify, That to some Preaching is the oder of Life, unto life, and unto some the savour of death unto death?  
And evangelical Esay tells you, That as the rain cometh down, and the snow from Heaven, and returneth not thither, 
Es. 55.  but watereth the earth, and maketh it to bring forth and bud, that it may give seed to the sour, and bread to him that eateth. So shall my Word be, that goeth out of my mouth, it shall not return unto me void, but it shall accomplish that which I will, and it shall prosper in the thing, whereto▪ I sent it, sayeth the Lord God almighty. Neither is this all, for a third puts in his objection, and sayeth: If indeed Paul and Peter did preach, there were no doubt to be made of the happy issue thereof. I answer,  
Yet we know that some say d● to Paul, and Peter his Master, even Christ jesus, when he preached unto them thus, 
john. 8.  Thou hast a Devil, At what time hae rebuked them of sin, but these were crucifiers. And Peter they said was drunken when he spoke out of the plenty of God's spirit, 
Act. 2.  which he had lately received; but they that said so, were Infidels; 
Act. 26.  and Paul was accounted mad when he preached of righteousness, of temperance, and of judgement to come, but he that so esteemed him was but a Pagan.  
Therefore we may see, that all such cavils as these, are but the suggestions of flesh, and blood; and the delusions of the Devil of hell.  
●agans shall condemn such despisers in the judgement. For the people of Lystra and ●erbe, Cities of Lycaonia re●eyued Paul and Barnabas, as ●f they had been Gods from Heaven, calling the one jupiter, and the other Mercurius. But believing souls entertain these Messengers of salvation, as Angels sent from God. So did the believing Galathians receive Saint Paul, albeit he preached among them in great infirmity (as he himself confesseth) yet had not the Law of God, and nature for bad them, they would have pulled out their own eyes to have pleasured Paul. Oh what is become of the kind acceptance of the former ages that left all the endowments now visibly to be seen in the Christian world, for the continuance and propagation of Religious preaching for the service, and ordinance of God, for the proclamation of this mystery, and for the dissemination of the blessed seed of godliness into all the world.  
Surely, the entertainment of our forefathers of the wooden Priests of Babylon (who were indeed but Balaytes) will rise up and condemn the sons, of their irreligious profane, and base contempt of the clear & earnest preachers▪ of this sacred Mystery.  
But we will cease to urge our own case, and appeal from our condition among the sons of men, to our Master which is in Heaven, to whom we either stand or fall. Blessed be his goodness for ever, and his inheritance shall never fail, that we are assured of.  
Oh the unspeakable riches and bounty of God's favour, that did thus reveal it ●t self unto us miserable wretch's that were Pagans.  
And now that we may ●ot err●, or be ignorant, we must understand that we (we I say) of the English Nation among others were these Gentiles.  
To us (to us I say) that inhabit the utmost western Isles of the World is the door of holy faith opened, and Christ the expectation of the Gentiles revealed, our hearts being purified by faith, we are now become the sheep of Christ's pasture, and he is become the chief Bishop and shepherd of our Souls.  
Our English Nation being at the first delivered from the blackness and darkness of Gentilism by their preaching of this mystery of Godliness, either by joseph of Arimathia, or by Philip the Evangelist, or as some record by Priscilla and Aquila, or by all of these.  
A remainder of that wretchedness, wherein we were then plunged is continued, yet amidst our Nation: for the days of the week, (which our children name) retain yet the brands of infidelity, wherewith our whole nation was then marked.  
The Heathen Saxons (and such were we once) had gods for every day of the week. The Sun for the Prime day of the week, and thereof called it Sunday. The second of the Moon, Moonday. The third of Tuisch, for so they called Mars, Tuisch day. Of Wooden, their Idol, Woodensday. Of Thor, their jupiter, or Thur, another Panim god, Thursday. Of Freer, 
Of Wooden that Heathen Idol remaineth at this day in some shires of England, a ●rench called Wansditch  which was their Venus, Freersday, now Friday. And the last day of the Week, they named of the slowest Planette, Satursnday, or after some Se●ersday, another Saxon Idol.  
From out of this Heathenish infidelity, and bottomless misery of blindness and impiety.  
Lo the mercy of God hath delivered us by this preaching of this mystery of Godliness, the Gospel of Christ, and hath made us Citizens of the Saints, the family of Faith, and light in the Lord, from out of the bondage of sin and sathan, from out the confusion of Idolatry, and darkness of of extreme ignorance.  
That the promise of GOD made to Abraham, as Tertullian reasoneth might be performed, which was, That in him all the Nations of the earth should be blessed; and the prophesy of Reb●●caes twins might come to pass, of whom it was said: The elder should serve the younger; which was indeed fulfilled, (whereof Esau his service to jacob was a figure) when the jews were rejected, and served the Gentiles, their younger brethren.  
The use of this Saint Paul doth largely exemplify in the ninth to the Romans. The jews were the true vine, we the Gentiles were the wild branches of a wild Olive. Are they ejected, that we might be received, are they broken off; that we might be engrafted.  
Then let us fear, for if God spared not his own true vine, questionless, he will not be indulgent to us that are wild ●liues. And let us know ' 〈◊〉 when the fullness of the gentiles is accomplished, God 〈◊〉 again receive his own ●●ople, and remove the can●●sticke, that both jew and ●●●entile that believe may be ●ued by the Lord jesus ●hrist, every one in his accountable time.  
Now is our time, now is 〈◊〉 time of the Gentiles salvation, now is the time that by his preaching of this Gospel ●nd mystery of godliness, God will be revealed unto ●s, that we may believe and ●e saved.  
God therefore persuade Ia●heth to dwell in the tents of ●em, Amen.  
O Lord God, 
Invocation.  and most gracious Father in jesus Christ, how wonderful are thy works in all the world: For out of the mouths of Preachers, sometimes very babes and sucks ling thou hast ordained strength that thereby thou mightst make thy power the more to be known in suppressing the rage and fury of Satan, the enemy of all mankind, by such weak and feeble instruments.  
And this thou hast done O Lord of thine unspeakable mercy in Christ, considering that we are but dust, and cannot endure the presence of an Angel to speak unto us, much less are we able to behold thee in thy glorious brightness.  
Nay O Lord, no man can see thee and live: Eternally therefore blessed be thy goodness, O God, for ordaining so sacred and so ●afe a means, for our knowledge, and acknowledgement of thee, and of him whom ●hou hast sent, Christ jesus our Lord: For it hath pleased thee 〈◊〉 put thy word into the mouths 〈◊〉 men, to publish it unto us.  
Thou hast clothed their heart's ●ith thy righteousness, to fur●●sh them with grace. Thou ●ast added the power thereof, 〈◊〉 thy sacred spirit to guide us to all truth, thou hast shew●● the effects thereof in the sanctity of our lives & good works 〈◊〉 thy great glory.  
Thou hast given us the joy ●ereof in the songs of holy ones, 〈◊〉 our solace, and the end there●●, in the salvation of our sinful ●ules and bodies to our eternal ●●licitie in heaven,  
O Lord, who can sufficiently ●●●toll thy Majesty for this thy surpassing favour towards us? ●et us entreat thy goodness for Christ his sake to stir up, and quicken ●our dull hearts to a thankful acceptance of this thy blessing. Make us to love the preaching of thy word, that sacred embassage from heaven, that we may be thoroughly reconciled unto thee. Make it the savour of life unto us, and let i● in no wise be the savour of death unto us, or any of v●.  
Make us to think reverently of these whom thou hast separated, and sent to be the lighte● and guide of this world, cause us to esteem of them preciously to love them heartily, to pray for them effectually, and to hear them with all possible respects fullness, as people knowing that 〈◊〉 that hears them, heareth thee, he that receiveth them, receiveth thee, he that regardeth them regardeth thee, and he that doth for them, doth for thee, as people knowing it is thy Word they preach, thy holy will they teach, thy heavenly worship and divine service they entreat ●s to embrace, as people knowing that the glory thereof is ●●ine, the good thereof is ours, ●●en to the saving of ourselves, ●●d children in both worlds.  
O King of Heaven, give us ●●ermore of this Manna, the ●ngels food, of this water of 〈◊〉, of this celestial treasure, of ●is fruit of life, of those songs 〈◊〉 Zion, of this speech of Cana●●●, of this salt of the earth, of ●●is light of life, of this dew of ●ermon, of this name of jesus, 〈◊〉 this eternal Gospel by the ●eaching of thy holy will. As ●e hear it O Lord, let it di●ill into our souls as thy holy ●●●ction, Let it stir our heart's 〈◊〉 thy power: Let it bow our ●ils to thy obedience, as thy maunsell: Let it sanctify our 〈◊〉 as thy ordinance, let it ●●epare us throughout for thee 〈◊〉 Lord, and for the glory of thy ●ace for ever.  
Humble our hearts with the remembrance what wretches we were without this revelation of thy Son. Say unto us, you were dogs and might not ea●● the children's bread, you were hogs, and might not have these precious pearls cast unto 〈◊〉 you were as uncircumcised P●listines, as cursed Can●anit●● as devilish Samaritans, as He● theni●h Pagans, as Turkish I●●●●dels: But I have washed, purg●● purified and sanctified you wi●● my grace, I have called you my name, and I will bless yo● for ever.  
O Lord God, Grant th●● we may eat but the crum●● under thy table, that we 〈◊〉 touch but the hem of thy v● stir, that thou wilt but spea● the Word only, and we wretches shall live, shall be heale● shall be happy to thy praise 〈◊〉 ever.  
Say Lord unto our souls, am your salvation▪ So shall 〈◊〉 〈◊〉 and be glad all our 〈◊〉, so shall we study to set 〈◊〉 thy honour, and will vow 〈◊〉 sacrifices of thankfulness 〈◊〉 of soul and body, in our 〈◊〉 and children for ever.  
O hear us King of Hea●●●, and grant these blessings 〈◊〉 thine to be continued unto us, 〈◊〉 to our seed to all our generati●● for the merits of thy dear ●●ne Christ jesus our most ●●●●acious Redeemer, Amen.   

GOD BELIEVED. on in the World.  
Explication.  
THat the World should believe in God, 
The fifth day of the week.  is the mystery of mysteries. First, that the World should believe in GOD, in the unity of his essence, and Trinity of existence, Then to believe God in the verity of his written word: And lastly, to rely upon God in the assurance of his love for his promise sake: this (I say) to know is eternal life, and for the World to know it, is a world of wonders.  
For how should the World come by this saving knowledge? 〈◊〉 Take the World as in ●oly writ it sometimes signifies the reporbate, of whom Christ saith, I pray not for the ●orld, 
john 17:  that is, for the reprobate of the world, these believe not. Take it Cosmographically for the frame of heaven, and of earth, containing the firmamentary, and elementary regions, these parts are not ●apable of such mysteries: ●ut understand it of the E●ect people of God, inhabiting within the limits of the known Christian world, and celse where dispersed and scattered upon the surface of the whole earth (as it is taken in this place) and then this mystery will be revealed unto us.  
For otherwise as the world 〈◊〉 more generally taken for the people of the world. It is altogether set upon wickedness. 
1 john. 5.   
The World receives not the Spirit of truth, 
I oh. 14.  The World knows not God, The world is at defiance with God, as may plainly appear by the contrariety betwixt God and the wo●ld.  
The spirit of God being love, joy, peace, long suffering, gentleness, goodness, 
Gal. 5.  faith, meekness, and temperance. The Spirit of the World being adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulation, wrath strife, seditions, hypocrisies, envyings, murders, drunkenness, & revel.  
How could it ever be thought that these things so contrariantly opposite, should ever accord? Yet behold this great mystery, for this malignant, contrariant, exorbitant, refractory World is conquered by holy saith in the blood of Christ, and multitudes of millions in the World, (albeit not of the World) Live, love, and believe in God amidst the furious, cruel, and deadly rage, hatred and bloody cruelty of many miscreants, and infidel worldlings.  
So that now God hath purchased by faith a world of people to himself, called out of the universal mass, and multitude of people in the World, to know, and acknowledge him to be their God and Saviour.  
This is the sense of these words. And the sacred scriptures call those the World, whom God hath thus called out of the world, because for their sakes only this world was made, 
2. Pet. 3.  and this world is as yet preserved, and all things continue as from the beginning.  
But when God hath his full number of these his chosen people out of the world, than this world shall have an end, and there shall be a new Heaven, and a new earth, wherein shall dwell righteousness.  
To these his redeemed people in the world, God made his promises, both of the promulgation, extension, and augmentation of this Kingdom of jesus Christ his Son.  
First, that the extension thereof should be as large, as is the expansion of the Heavens, and so great, that it should encircle, and surround the earth.  
Secondly, that the dominion thereof should be from sea to sea. And from the rivers unto the end of the world. 
Psal. 72.  The kings of Tharsis, and of the isles should bring presents, yea all Kings should fall down before him, at nations should serve him.  
Thirdly, 
Apoc. 7.  that Christ should ●edeeme us to God by his blood, ●ut of every kindred and tongue and people, and Nation.  
Fourthly, that there should ●ee so great a multitude of believers of all Nations, Kindred's people and tongues which stand 
Apoc. 7.  before the throne, and before the ●ambe that no man should be ●ble to number them.  
The performance of which prophecies, and promises God showed most powerfully in the very commencement of this conquest of faith: ●or Peter converted in one ●ermon three thousand, 
Act. 2.  and 〈◊〉 another Sermon, five thou●and souls that believed, and ●●●●rned to God from their iniquities. 
Act. 4.   
So mightily, yea so suddenly grew the word of God, and prevailed, yea, 〈◊〉 is ttuely observed both by Suetonius in the life of Nero. and by Tacitus in the first book of his History, being enemies to Christ & Christians, and also by Tertullian a friend to Christians, in his Apologetical exhortation to the Gentiles, that the multitude of believers was so great in the Primitive Church, even amidst those furious, bloody butcheries, and woeful persecutions, that their strength and puissance, (if they should have, waged war) was oft times a fear and terror, even to the ve●ry persecuting Emperors themselves.  
This was exceeding strange, that a World of people so dissonant, so dissolute, so alien, so repug●nant to God, and to goodness, should become so pliable, so flexible, & so obedient 〈◊〉 submit, and subject themselves to the yoke of God's celestial direction.  
And albeit this very act ●f believing, may seem very marvellous unto us in itself, ●et the strange means whereby this victorious conquest was wrought by Christ in ●educing the world to the act ●f faith, was indeed incomparably wonderful, and above man's capacity to conceive.  
For Christ jesus the Son of God, when he made this conquest of the World by faith, did not proclaim to the world (as king Cyrus did when he intented his conquests) great pay, worldly promotions, magnificent titles, and honourable entertainments for his voluntaries and Followers, neither did Christ proffer as the devil did, All this will I 〈◊〉 thee (showing all the kingdoms of the world) if thou wilt fall down and worship me: nor as the licentious Turk doth, grants liberty of wiveving, to what number of women men will, & of thriving by what callusions, and devices men can (so they do no violence) to all that embrace his Mahumetanisme, 
Turcissimus Papa, ait▪ Luth.  nor yet as the most Turkish Pope useth, who grants pardons, and indulgences from all kind of punishments, to all his Peccadilloes whatsoever.  
For then Christ doubtless might have had followers on a sudden more then enough. But behold, and consider the injunctions, motions, and persuasions that Christ used to move the world to believe and then tell me (Beloved in our Lord) if this be not a secret and hidden Mystery. The very first mandate that Christ ienjoined to those that meant to follow him was, Re●●nt ye: that is, Be of another ●inde, and lead another life 〈◊〉 you have done heretofore: 
Mat. 3.  Become new creatures; ●●at is, leave off to do evil, 〈◊〉 learn to do good.  
This was no lesson for the ●●lfe lovers of the world to ●●arne, and of these there is an ●●finite number.  
By this doctrine Christ ●●ight lose all the nice of the world, and all that were wed●ed to their own self li●ings.  
Another injunction was, ●n the world (if you will be mine) you shall have augariation 
joh. 14.  and your hearts shall be pierced through with many sorrows. This was no copy to be taken out by the effeminate, delicious, and delicate persons of the world.  
A third was, You shall be hated of all men for my name's sake (saith Christ) This was no condition to oblige faint and false hearted cowards of the world.  
A fourth was, He that loves his life shall lose it. This was not the way to win a worldling: notwithstanding all these, and other such like more conditions and entertainments, even to exquisite torments, ye● I say, what ever could be said or done to the contrary by the infidel party, in all the blood and but cherry of God's Saints, behold ye the power of God in this wonderful conquest of the world by faith.  
For a Centurion beleeue● even to life, albeit Christ is absent from doing any act, & speaks this in the words of a believer. Say the word only O Lord, 
Mat 8.  and my servant liveth.  
A Canaanitish woman believes to health, if she might eat but the crumbs th●● fall ●●om the table, or touch but ●he hem of Christ his velure.  
The good thief believes 〈◊〉 salvation in Christ jesus, 
Luc. 23.  ●hom he beheld fastened to carosse laden with disgraceful reproaches, and scoffings, forlorn and forsaken of the ●hole world, struggling in his 〈◊〉 dolours, gasping, gaping 〈◊〉 weltering in his own ●oud. Oh wonderful power 〈◊〉 faith! Oh marvelous work ●f God Is there any reason 〈◊〉 be yielded hereof? Are ●●ere any causes of this so rare 〈◊〉 marvelous a change in the ●eart, and resolution of man. 
jer. 14. ●  ●o surely, Man's reason in this ●ynt is but as a beast, (as Iere●ie saith.) But Almighty ●od hath his reasons for it, ●ost preg●ant, & most pow●●full.  
For this believing in ●hrist being an act of the understanding, assenting to God's divine truth, at the commandment of the will, so moved by the grace and spirit of God, showeth that it is the power only, and spirit of God that inclineth our hearts to believe, 
1 Spirit●s SS. causa fid●●procatarctica.  as the first moving cause thereof.  
This was the reason why Lydia the Thyatirian, hearkened to Paul's preaching, which many other did not, that heard the word notwithstanding, 
Sp. est qui sensum dat, & assensum movet. Bern. Act. 16.  as well as she. For the Text saith, God opened the heart of Lydia, that she attended the the words of Paul, that is to say, She attended not, until God openeth her heart.  
The invisible finger of God being as you see a golden key to unlock our steely hearts, that may see, perceive, and be moved to seek after God for our salvation.  
And this is the reason why ●he Scripture calleth this cause The spirit of faith, 
1. Cor. 4.  or the spirit ●f believing.  
God's second cause of our ●eleeuing is his blessed, 
2. Verbum praedicatum est causa demiurgica, & via ad verbum genitum.  and ●oly word read and preached 〈◊〉 the ordinary means of our ●ith, which worketh upon too forcible, and persuasive ●enses the eye, and the ear, ●he one for the reader of the word, the other for the hearer of the word preached, or read.  
For the ear, God hath ordained a voice to call upon ●s by the pains of preaching.  
For the eye, his sacred word is written, or printed, that it may be read, and understood of us and our children, and this is the cause of our believing which is called, 
1. Tim. 4.  The word of Faith.  
Ask a Christian then why he believes the Trinity in Unity, and Unity in Trinity: his answer is, because the Scripture records it, there is the word of faith, but reply upon him, and ask him why he believes the scriptures, his reason is, without reason in himself, for he saith The finger of God is there. If you urge and say. Why dost thou believe, and I do not, I hear the word as well as thee? Saint Paul will answer with an out cry, O depth! That is a matter of amazement, not of argument, saith S. Ambrose. But what might be the cause that stayeth and upholds the hearts of the sons of men along the misery of this life in this word of believing? Surely eternal life the salvation of our souls, the last article of our Christian faith, 
3 Vita aeterna causa fidei teleiot i●a.  is the final cause, 
1. Pet. 1.  and anchor-hold of out believing in Christ jesus.  
For the hope whereof, the holy ones of God purge themselves, 
1. joh. 3.  both in soul and body, that they may be acceptable unto God through jesus Christ our Lord. And therefore S. Peter calleth eternal ●ife the end of our believing ●uen the assured glorification ●f soul and body, which by ●aith we expect in the other world. In respect whereof also it is that this faith goeth not alone, like some bankrupt, but is royally attended with a troop of good works, semblable to the causes thereof. For the spirit of faith is not barren, but is in continual motion in stirring and quickening up the hearts of gods children every day to goodness.  
Neither is the word of faith verbal only, 
Heb. 4.  But lively and mighty in operation, and sharper than any two edged sword, & enters through, even to the dividing of the soul, and the spirit, and of the joints, and the ma●row, and is a discerner of the thought, and the intents of the heart.  
The people of God therefore whose hearts are thus powerfully moved by the spirit of faith to believe, and thus effectually counseled by the word of faith, to live well, 
Act. 15.  endeavour nothing else but that their living may be answerable to their believing, that so their souls might be saved. For this sacred faith of Christ, first of all purifieth the heart; now if the fountain be clear and clean, the whole stream that issueth thence will be clean also.  
Secondly, this faith of Christ worketh by love, and bringeth forth good works. I should ever therefore distrust that I never was a true believer, unless I felt my heart sanctified by grace, and my and working the deeds of haritie. This doubtless was ●he faith of the primitive ●orld, while the blood of Christ was yet warm in the ●earts of those believers.  
Witness all those Church's colleges, Hospitals, Endowments, Rents, Revenues ●ands, livings, Pensions, and ●●l other such donations, and ●onsecrations appropriated, ●nd given to the maintenance of religion and learning, to ●he succour of the poor, and ●o the perpetuating of God's worship here on earth, until ●he second coming of Christ.  
For the people then lived, and believed, as men knowing that the faith of Christ is not fruitless, and that by the fruits thereof, they are assured of their election past; and of their perfection by Christ to come: that their good deeds should follow them where nothing else ●ould, 
Apoc. 14.  and that according to the proportion of their works, wrought in earth by grace in Christ, they should through the mercy of God, and not of merit be allotted a portion of happiness hereafter in the heavens. 
Act. 2.  And therefore understanding their well-doing here, to be necessary to their well being for ever, they studied nothing else but to go on in that race of goodness, that they might attain at the last the blessed end thereof, even the reward of mercy promised unto them by the word of faith written unto them in the blood of our faith, sealed, & assured unto them by the death of our faith, stirred up & moved hereunto by the spirit of faith Christ's vicegerent on earth, whose they were, encouraged thereunto by the blood of so ●any faithful believers that ●yed for the faith of Christ, ●nd continue therein unto ●heir lives end, by the exuberant, and abundant riches of God's mercy in Christ jesus their Ruler, and Redeemer.  
O Blessed Paul, 
Application  faithful and believing was the world, when as yet the blood of Christ was warm in me●s hearts, and when the faithful believers inflamed with the love of God, and ouerioyed with the glad tidings of the Gospel, thus bespoke. God's servants that preached th● faith unto them. Blessed in th● Lord, 
Act. 4.  will our goods pleas●●● you? 
Gal. 3.  Behold we lay them dow● at your feet, will our eyes 〈◊〉 you good? Take aught of ou●● that is near, and dear unto 〈◊〉 even our right eyes. 
Apoc. 12.  Will our lives steed you? We esteem the● not for the testimony of the fait● of jesus Christ, as for all manner of tribulations that can happen for jesus Christ sake, We account them not worthy 〈◊〉 the glory that shall be received.  
A blessed and beautiful ●ace of time it was (O Paul) when▪ the prime believing Christians had no other fault ●ound in them, no not by ●heir very enemies (as Plinius ●ecundus an heathen testifieth 〈◊〉 trajan the Emperor) but his was all he could certify ●gainst them to the state, that ●hey oft times assembled ●emselues together before ●ay in the caves, and holes of the earth to sing Psalms, ●nd praises to the Lord of ●ife, Christ jesus, which service for fear of persecution they durst not perform publicly.  
O than was the time (ho●y Paul) that faith wrought ●y God's love, and not by self love, by good works, and not by goodly words, what time the believing Christians were known not ●o be of the tribe of Naphta●●, giving goodly words, 
Gen. 49.  but of the tribe of joseph being fruitful boughs, even fruitful boughs by a Well, whose branches run over the wall.  
When Placilla the wife of Theodosius a believing Empress, would resort unto the Alms houses, and Hospitals of the poor to see them succoured and relieved, and when her nice Gentlewomen that waited o● her, would dehort and dissuade her not to debase herself to come into such mean places, and near such nasty people, she with tears in her eyes would re●ply, and say:  
O I wou●d not do thi●▪ and this only, but so, and s● yea much more for the love ● bear to my Saviour Christ, an● to his blessed members 〈◊〉 mean soever they be, for I 〈◊〉 him myself and all I have, 〈◊〉 thousand ways.  
(O sacred Paul) that was betime when men believed, ●nd loved God so sweetly, ●●at they would not be allu●ed by the enticements of the ●orld to fall from the faith ●f Christ, as did covetous 〈◊〉 ●mas, they believed, and lo●ed him so wisely that they ●ould not be deceived with ●he vanity of wretchedness 〈◊〉 fail in their sacred service 〈◊〉 did proud hearted Diotre●●●●es that loved the pre-eminence, they believed and lo●ed God so resolutely that ●●ey could never be utterly ●an quished either by sin, ●eath, or Satan as many mil●●ons of unbelieving, and misbelieving Christians are.  
But O blessed God of hea●en, & earth, how is the case in ●ese ourdaies altered. For the devil having heretofore rayed up divers heresies, and ●hismes in all ages to hinder, peach, and utterly to overthrow this sacred act of believing and true service of God, as first against the faith of Gods creating the world, he raised up the Marcionites, Carpocrations, and Nicolaita●●, against the word of grace and redemption of man by Christ, he stirred up the Ebionites, Gnostics, Ar● rian, and Sabellians, and against the assurance of glory for his Saints, he enraged the ancient Cathari, Pepusians, and Anabaptists, and many other such like damnable miscreants, against all the articles of our Christian faith, but now in this dotage of the world, he like cursed Caligula (that monster of men) wisheth this holy people that believe in Christ had but one head, that he might strike it off at once, even with this one blow, and hellish blast, ●here is no God, 
Psal. 14.  to the utter polishing of all the ground ●orke of our Christ●an faith. Oh that the devil could but ●ish this only, as he desired ●nce to sift and winnow ●eter.  
But it is a thousand pities ●o see and behold how much ●e hath prevailed with mil●ions of thousands, even in the Christian world. Else how ●urst so many damned miscreants insult, even over God himself. Let him make speed ●nd hasten his works that we may see it. Yea that dare breath defiance, and out face God's ●udgments by denying them, ●nd saying:  
There is no plague, this prophesying is but words, this preaching is but wind, and in the end fall away from all that ●s called God, as did Pharaoh, saying:  
Who is God that I should serve him? and what is jehovah that I should yield unto him? These are such against whom there is no law in England, which is to be feared will be the provoking of God's judgements upon this our Land, and state in particular, wherein there is so much care taken; and so many good laws made and that most worthily, for the preservation of the king's crown and dignity, that whosoever speaketh against it is held a cursed Tray●or, and that most justly, and is worthy to die an ignominious and cruel death, and that most deservedly, yea particular and private men's cases, their lands, livings, titles, pleas, and wrongs are by good, and wholesome laws redressed, yet there is no extant and positive Law, Statute or Ordinance against these impea●hers of this holy faith, and against the open cursed, and damnable Blasphem●rs, de●ier●, and defiers of the eternal God.  
Oh England, this is a work worth the best intendments, consultations, and determinations both of thy Princes, Peers, and people that such hellish roaring Boys, and such damned crews may not once be named within the territories where thy renowned king is styled the defender of the faith.  
For we see that of such as make profession of faith, the Oracle of faith telleth us, 
1. Thes. 4.  All have not faith.  
God sent Noah in the world's infancy to preach this faith of the Messias, Abraham in the world's childhood had the sign of the covenant of this faith for the same purpose, David in the world's youth believed, and defended the same. The Prophets in the worlds middle age guided the believers unto it, Gods own Son in his first coming preached it to the world's old age, his Apostles and Preachers, to this our age, the world's dotage, and all these found unbelievers, and missebeleevers in all their times. And last of all, when Christ shall come again to judge the living and the dead: Shall he find faith on the earth?  
In his first advent he had not (as he himself affirmeth) where to lay his head, but when he cometh again to judgement, he will not have where to set his foot, if the world continue as it hath ●one along time, eloyning from Christ's Church, and spoiling it of the means of ●he Gospels preaching, those sacred donations & endowments which the faith of the ●ormer and better ages consecrated, as the lands and re●enewes of jesus Christ the Son of God here on earth, ●or the perpetuating of his ministery and service. No beloved these are the days of ●inne, and wherein sin a●oundeth, because the love of God in the world waxeth 
Mat. 24.  ●old.  
These are the days where ●n such a faith is professed by ●any, that is, no where to be ●eene by good works but ●ard only in some certain ●oodly words, such a faith ●s I told you before was the ●ith of Lucius learned Parrot like, and tunable to the ear, having no semblance, or quality of God's spirit in it, but only this, that not working by love it is invisible.  
Africa was accounted in ancient time the mother of monstrous shapes, but Europe, Christian Europe is become the grandmother of many strange wonderments. For, as Saint Augustine saith, He that believeth not now, seeing the world believeth, is aprodigious, and portentous amazement to himself.  
And many there are who albeit they live in the profession of this holy belief, yet they profit not in it, because they abuse the holy means thereof, neither do they practise the religious manner, and method of attaining unto it.  
For first●, they abuse the means, by coming ●reuerently and irreligiously ●ot as believers to hear the Word of this faith preached.  
Elias God's Prophet when ●ee comes where he heareth 
1 King. 19  God, he covereth his face, with his mantle in reverence of God's Majesty: For believers, the nearer they come to God, the more modest they are.  
Ezechiel hearing GOD speak unto him, wanting a veil, falls with his face to 
Ezech. 1.  the earth, making the earth his mantle, to show his reverence, and fear to God's majesty.  
Peter seeing Christ coming towards him, crieth out, Depart from me for I am a sinful man, as acknowledging he was not worthy to breathe in the place where Christ was.  
Abraham, when he talks with God about Sodom, saith thus, Let not my Lord be angry, if I dust, and ashes speak unto him. 
Gen. 8.   
And the Syrophenician coming to receive comfort from Christ, stands behind him daring not to speak, but intendeth only to touch, not his body, nor his garment, but even the very hem of his vesture, and she received a comfortable compellation from Christ, for he owned her, and said, Daughter, be of good cheer, thy belief hath saved thee.  
For the more vereeundious and modest we are in this our hearing of God, and in our coming unto him, the more bright and beautiful we are in his sacred sight. If we would thus serve the Lord in fear, and rejoice be fore him with trembling, we should not go so often to Church, and so often return again never the better, oft-times the worse, we should not so often hear in vain, nor so often see, and not discern.  
But the manner is now with many to come, as sathan did (for company or custom, or worse) came also when the sons of God were assembled before him to the devils Chapel, according to our English Proverb, Where God hath his Church, the Devil hath his Chapel  
For even in the great assemblies while some are there hearing the word attentively, others sleep profoundly, while some read, others prate, while some lift up their eyes to heaven, others point out the finger to note some vanity in the next pew, while some pray, othe●s scoff, while some sing others curse, while some sigh for their sins, others laugh at sin, & while others sit hearkening to the Sermon unto the end, others make haste to be gone, and think every hour two, until they hear the Peace of God, which they will scarce vouchsafe to take with them, nor the Grace of GOD neither.  
Cease therefore to marvel at our fruitless hearing the Word, if this be our demeanour: when we present ourselves before our God; were we persuaded of God, as we ought, (and surely, he that will come to God, must believe that God is) and of his son Christ jesus, of whom the voice from Heaven (and not from men) was this, Hear him; we could not thus abuse our time, 
Mat. 17.  when we assemble ourselves to hear this Word of faith preached unto us.  
But those that thus de●mean themselves, the Prophe●ie of Esay is fulfilled, which God in his just judgement ●ringeth upon them for their neglect of him in making their hearts fat, Their ears heavy, and their eyes dim, that they may not see with their eyes, 
Esay. 6.  nor hear with their ears, nor understand with their hearts, and should be converted, and God should heal them, These are such that come into the house of God without fear, and offer the sacrifice of fools, for albeit they live wickedly, yet they imagine that they have made GOD beholding unto them for sitting an hour or two in his service.  
It was otherwise in Saint john the Divine, 
Apoc 1.  who in heavenly meditations and service of God, was ravished in the Spirit, on the lords day, and in that holy ecstasy, heaven was opened unto him, and he saw God, the Angels, the Elders, and the souls of the Saints clothed in white robes; whereas these devilish hearers are ready to faint for water; yet sit (as Hagar Abraham's bondmaide did) by the fountains of waters, and do not see them, & are ready to perish for food, and yet do not see the heavenly Manna that is reached out unto them.  
And as they thus abuse the holy means of their believing▪ so also they use not the heavenly and orderly proceeding in the practice of their belief. For a true Believer at his very first awaking in bed, is present with God in his thoughts, words and meditations, as David speaketh: and after he is up, he taketh unto him blessed words as ●head directeth either publicly or privately, 
Hosh. 14.  and offereth ●God his morning sacrifice in sprayer, and then addresseth and addicteth himself to his calling, and therein abideth, performing his earthly vocation with an heavenly mind.  
And if a true believer happen into any company, he sits oft times still, and retired to himself, watching and waiting opportunity when he may speak words, that may minister grace unto the hearers.  
And if a true Believer have any leisure (not that he will be at any time idle) he saith to himself, Now will I retire myself into my closet, and there will I power out my heart unto my God.  
If a true believer prosper in the work of his hands, he is thankful, and not proud. If he suffer adversity, he makes his patience known unto all men, without murmuring or repining, assuring himself that it proceedeth not of God's hatred, but of his singular love toward him that he is afflicted, for God delighteth not in the misery of his Creatures, for if he did, he would never have made man a Paradise to live in, even in his innocency, but God knoweth in his wisdom, that by afflictions his dearest children are weaned from the love of the World, and take liking of the other world.  
And thus having past the day, recalling to mind God's great mercies, recounting his own many and manifold infirmities and imperfections, magnifieth Gods favours in all, craveth pardon for his great unthankfulness, and so reposing himself in bed in his Sepulchre, having now made, as it were, his last will to God, acknowledging himself a stranger, and Pilgrim here, as all his Fathers were, and believing that the time will come, that as he is awaked, and riseth from bed in the morning: so shall he be raised from his grave, and sleep of death, to live with GOD in Christeternally.  
But the unbelievers and fruitless professors in their carriage, are quite contrary. For their awaking is to evil, and that is ever present with them. Their morning Matins is cursing and swearing, and that shall distill one day into their bowels as water, & like oil into their bones.  
Their vocation is to be busy bodies in other men's matters. Their society is to seek out the riotous to run with them to excess, their retiredness is to study out mischief, to complot against their brethren, & to cirumvent by politic stratagems their harmless associates▪  
If these prosper, no man is able to endure their pride, their disdain, their curiosity, their stateliness. If they be afflicted, the whole Country shall ring of their impatience, murmuring, raving and blasphemy.  
And thus having lost the day, they couch themselves in their beds of beastliness at night; as if they had made a covenant with death, and the devil never to be good; This is the fruit of infidelity, and thus godless professors demean themselves, as if Barrahas had suffered, and Christ had been let go, as if Christ were yet in his grave ●nd that Caiphas should be ●udge of quick and dead.  
But true believers, know that without faith it is impossible to please God (let us prate what we will) and whatsoever is not of faith is sin, (let us do what we will) and this faith must work by love, or else all is in vain, let us live how we will, let us then beg this blessed boon of God, that we may believe, and that he would help our believing, that we may have both the 
Saluific● fidei tribuuntur hi quatnor Tituli. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  groundwork of faith to build upon, the trust of faith to resolve upon, the boldness of faith, to approach near unto God, and the full persuasion of faith to die in, that so we may go on from faith, to faith, until we have our perfect bliss in Christ for ever. Albeit our condition be, that we live in these last and worst times, as Lot in Sodom, and as Abraham in Vr, of the Chaldees, yet having the rock of our faith in Heaven, 
1. joh. 5.  the Father determining, the word directing, the holy Ghost moving, and these 3. are one, having the records of our faith on earth, the Spirit witnessing to our Spirit, that we are the sons of God, the water of Baptism, the seal of our Redemption in Christ, the blood of the holy Martyrs, as the signs of the power of faith in weakness, and these three a●gree in one, we may bid defiance to the Devil, and quiet our conscience in Christ for evermore.  
Concluding, that we can be justified no other way in the sight of God, but only by this holy faith in the blood of jesus; but being there by onceiustified, we are in direct order towards God, we are through the gate, and in the happy way that leadeth to Abraham's bosom, even eternal life.  
For God can direct us in the best way unto himself, that leadeth to everlasting felicity, in turning us from ●ur evil ways, and returning us to himself by repentance, and so on to good works, the assurance to our ●elues, of our election in CHRIST, from good works to God's mercy, and from thence to glory, where●nto this faith teacheth us, ●hat CHRIST is already ●ntered, and whether he ●ill undoubtedly bring all ●hat love him, that look ●nd long for his coming, ● consummate and perfect ●is our holy service in the Heavens, where is the fullness ●f joy, and happiness in the presence of God for evermore.  
O Lord, I believe, help my unbelief, and increase my Christian faith.  
wonderful art thou, 
Invocation.  O Lord God in thy manifold works, marvelous in thy Almighty power, and unsearchable in thy divine secrets. The goodly frame of heaven and of earth show shy power, the disposition of all things therein tell of thy great wisdom, and the passages of so many millions of particulars, point out this gracious providence in all, and yet the works of thy mercies surpasseth all this: For which, O heavenly Father, we magnify and praise thy name, and multiply our thankfulness unto the in jesus Christ from day to day: For it hath pleased thee, good Father, to elect unto thyself, and to call ●ut of this World, out of this world, (I say) being ● sink of sinfulness, a deep ●den of despair, an Asphatites of ●ll filthiness, a dead sea of sensuality, the vale of the children of Hinnon, a Babylon of beast. linesse, a Sodom of sorrow, a Gomorrah of ungodliness, a Seboim of security, an Adamah of Adultery, and a world of wickedness: to chose (I say) one of this rout a remnant of people to be thy beloved Spouse, and wife of the Lamb, to be a royal Priesthood, an holy Nation, a peculiar people, the love of Christ, all fair undefiled, and without spot, the only Dove, to be like an Orchard enclosed, a well sealed up, a fountain of living water, a Paradise of all precious, delectable, and desirable fruits, and to be the mystical body of Christ, which he doth quicken with his own spirit.  
And these heavenly Father, thou hast sealed with thine own fignet, dignified with thine own favours, and as it were di●sied by thine effectual and saving grace, in giving them the holy faith of thy Christ, and our jesus thine only son, and our Saviour, to purify their hearts, to purge their consciences from dead works, to serve thee the Father of light, and life, and so to be blessed by thee with light and life everlasting. O Lord now behold me poor silly wretch, that lies here beneath in this miserable world, creeping in the dust, and crawling in mine own infirmities, My soul cleaveth unto the ground, my belly unto the earth: I have nothing in me but sin, sensuality a●d shame. Blind I am in mine own understanding: for I know thee not, obstinate in my will, for I little ● regard thy Counsels, corrupted in mine affections: for I have no mind unto thee. My parents were of this world, I am borne in the world, and the world is all, my silly self looketh after, I cannot attain to so much, at to know myself, how then should I know, and discern things above myself? much less understand the things that appertain unto thee (O Father) and to the glory of thy Kingdom. Every good and perfect gift cometh feom thee, who art the Father of lights. O bow down thy goodness then unto me, most merciful Father, and extend thy bounty unto me poor wretch, that most humbly desires thy grace and favour, that thou wouldst be pleased to give me a portion and measure of thy blessings in the faith, and favour of thy son.  
Grant unto me faith, O Lord, without the which, I cannot please thee, without the which I cannot hope for any good, nor have any evidence of these things which are not yet evident, without the which I cannot come to Christ, nor do any good works, nor be raised from sin, nor know thee O God, nor resist the Devil, nor overcome the world, nor be justified, nor be saved.  
O blessed Father, grant this mercy unto me, without the which I desire not to be, without which I cannot be, but a Cimmerian wretch, a stranger unto thee, an Atheist, a profane person, an Infidel, a cast away, and a Firebrand of Hell.  
What praise can be to thee, O Lord in the deep, in the land of oblivion, in the place of the damned? Shall the dead praise thee?, shall the bottomless pit celebrate thee? shall the damned sing unto thee? no, no, The believing, the repenting, the sorrowful soul for sin, whom thou shalt shine upon with the light of thy countenance, in the faith of Christ, that soul (O God) that soul shall ever be magnifying thy mercies, extolling thy goodness, and celebrating thy greatness fro age to age  
What ever I do, what ever I think, what ever I say, without it he seasoned with this grace of faith, it is sin. O blessed plant of Paradise, O heavenly jewel of incomparable valuation.  
Dear Father, bestow this blessing upon me, shut not up my life with unbelievers, which shall never see thy face, but rectify me in all parts, to the right use of the sacred means of obtaining this favour of faith. It cometh by hearing of thy Word,  
O sanctify me throughout, that I may attentively hearken what the Lord will say: For he will speak peace unto my soul, and love to his Saints, that they return not to folly.  
O holy Lord, Look back upon mine humbled Suit, & sign my petition for thy tender mercy's sake in Christ. So shall my Sacrifices be always acceptable unto thee, as Abel's, my conversation holy as enoch's, my preaching powerful as Noah's, my offerings delectable, as abraham's, so shall I contemn the World in respect of this, as did Moses the powers of darkness, and the gates of hell, as the walls of jericho shall fall down before me, as those did before thy joshuah. I shall subdue all mine enemies, be they never s●many, never so mighty, never so malicious, as did David, & his Worthies, and shall sanctify all my corrupted actions, & affections, healing that which halted, and binding up the broken parts, as did thine Holy Prophets. So shall I triumph over hell, vanquish 'sdeath, and live with thee for ever. O Lord, thou art not wont to quench smoking flax, nor to break a bruised reed, nor to let a repenting soul go pensive from thy presence. O look upon me with one glimpse of thy countenance, and inflame mine heart with zeal, that feels itself touched with the fire of thine Altar.  
Oh save me for thy pity sake, and take me ou● of the multitude of unbelievers, that I may seek, and serve thee for ever.  
Distill thy heavenly dew into my bowels, Let it run like oil into my bones.  
Let it be as a fruitful, and effectual plantation in mine heart, that I may not be one of the number of those, that say they have faith, and profess it also, but without fruit, but of those who with never altering resolutions, tread the trace of that sacred faith that worketh by love, overcometh the world, holdeth always the sacred truth, and leadeth into the ways of eternal joy, and happi●nesse, by thy effectual and saving grace.  
Grant this O Father of Heaven, for Christ jesus sake thy blessed Son, and mine eternal Saviour, Amen.   

GOD RECEIVED up in Glory.  
Explication,  
THis Mystery of Mankind (you see) hath now led us from God's humiliation in the flesh, 
The sixth day of the week.  to GOD justified in the Spirit, from vision of Angels, to revelation unto men, from thence to believing, and now are we come to the exaltation thereof, for God was received up in Glory. That is, Christ jesus, God and man, in our nature is ascended up into heaven, to take possession in our nature of that glory, which he had in himself from all eternity, but hath purchased it for us his redeemed Church, with his most precious blood For it was necessary that Christ ●hould suffer, and so enter into ●lory. Not that this was of ●bsolute necessity that he must needs suffer. For in respect of himself this glory was his ●rom everlasting, but was necessary, he should enter into ● by suffering, only in respect of us; that the humiliation of the Son of God becoming Man might be the ●ause of the exaltation of the ●ature of man.. For when he personally assumed the nature of Man, and became Man, Man became God almighty, having all pow●r, and a name above all ●ames, that the abasing of ●e divine Majesty and per●on of the Son of God ●ight be the high advancing, and exaltation of the ●●rme of a servant.  
For when God began to be Man, and Man began to be God, God began to be a Man in subjection and humility, and man to be God in the height of perfection.  
For if God were humbled as much as he might be in that he became Man, was not Man exalted as much as he might be, in that he became God? Herein undoubtedly appeared the wisdom, and power of our God that his Son in obedience to the Father being abazed to the lowest degree of humiliation for us, should by his own power (and not as Enoch and Elias were by another's power) be exalted to the supreme height of exaltation in the sight of all the world both of men and Angels.  
Therefore we believe that he which Ascended is the same that Descended first into ●o the lowest parts of the ●arth. Descended, when his ●ody was laid in the grave; Descended, when his soul separated from the body went ●o the place where the souls departed were; Descended when his Deity exhibited ●t self into the lowest pit to ●he terror of the devils, and ●urther despair of the dam●ed: Descended, when the power of his passion did ex●end itself even to those ex●reme parts: Descended when ●e suffered those extreme anguishes and torments which for our sakes by his Fathers will he was willing to endure. Descended when he delivered those that deceased before his resurrection, and brought them by the power of his sufferings into the place where they now are. And he that thus Descended, is the same that Ascended far above all heavens to fulfil all things. Even he our Lord Christ, that in our nature was accounted but a most despicable man, yea a worm, and no man, that undertook our sins the cause of his sufferings, that endured a cursed death, the punishment due for our transgressions, even he that in the entrance of this bottomless sorrow had his soul heavy unto the death, and made strong cries, and tears to be delivered, and in the progress thereof, had clods of blood breaking from him, and when he was deepest in, uttered that dreadful clamour expressing a most horrible passion, My God my God why hast thou forsaken me? Even he (I say) now t●●umphes over all the powers of hell, and the heavens stoop down, and receive him up in glory.  
And this the power and mighty hand of our God hath wrought for us to the glory of his great name, which be praised and blessed for ever.  
By God we understand ●he hypostatical union of the divine, and human natures ●n the person of Christ jesus. By Received up, we conceive not a momentany but by degrees of time a local motion ascending from an inferior place to an higher, and by Glory, is meant that he was exalted above these visible heavens, and received through the spheres, the cataracts of heaven opening unto him, even that he might sit at the right hand of God in great Majesty and highest glory for evermore in the heavens of the blessed. The circumstances of this article of our Christian faith, is most evidently in all the particulars set down in holy w●it.  
The place where he was received up, was mount Olivet near to jerusalem, the city where he was so abased, even there (there I say) was he taken up into the glory of the father in the sight of his cursed enemies.  
The manner of his ascent was, 
Act. 1.  a cloud received him up. The heavens stoop down to do homage unto the heir of heaven and earth. For by the same power whereby he made all things in the beginning, he also lift up himself above all things that are created.  
His passage natural without either change or diffusion of his natures. His Session also actual. For according to his true natural being, he sits at the right hand of God, and according to his personal being he is every where.  
The time of his ascent was ●ortie days after his resurrection from the grave. For so ●ong was he conversing with ●is people after his passion, ●hat they might be the more ●scertayned of the truth of his ●rising from the dead, and ●ight be informed, and confirmed the more in his doctrines, both of grace, and glory.  
Sixscore witnesses were present at the place in whose ●ight he was received up.  
Two Angels from heaven spoke unto them that were present, and preached his return to judgement. The words were specified which ●e, and the Angels uttered at ●is departure. The sequel ●hereof related at large, to wit, whither, the multitude went which saw him ascend, and ●nd what they did, and many ●ther things which followed ●re as a cloud of witnesses to the confirmation hereof For as the truth of his ascension is irrefragable, so the effects thereof are unutterable.  
For first, by his ascension he hath opened heaven unto us, that was shut against us, 
Eph, 1.  and hath Made us sit together with him in heavenly places.  
Secondly, he hath taken possession of heaven for us in our nature, 
joh. 14.  and in our names as he told his disciples before▪ Saying, I go to prepare a place for you, and I will come again, and take you unto me.  
Thirdly, he hereby accomplisheth our Christian comfort in triumphing over Hell, all the powers of darke●●nesse having led Captivity captive, and given gifts unto men, by sending down his holy spirit the informer and comforter of his cho●●.  
And lastly, his Receiving ● hath filled all things (as the apostle speaketh) the earth ●ith his mercy, hell with his ●stice, heaven with the ma●festation of his glory even the blessed Angels.  
And now there he is ●●r advocate with the Fa●●er, our intercessor in all ●●r necessities, our master of ●quests in all our suits, there ●●e turneth away the eyes of ●●d the Father from our ●nes, to look upon his obedience, and meritori●s righteousness, and day●● prepareth a way for us ● to the throne of grace.  
For these causes he is ●scended into the height 〈◊〉 that Majesty where ●●d vouchsafeth to display his glory to the view of men, and Angels in the face of jesus Christ.  
The perfect knowledge of the superexcellency of which place of happiness we can in no ways attain unto in this life, but in possessing it in the other world we shall fully enjoy it. In the mean while our holy faith is confirmed hereby, which for the corporal presence of Christ, embraceth the spiritual, that we may not be troubled with doubtings, and say in our hearts, Who shall ascend for us into heaven? 
Rom. 10.  Our hope is ascertained of obtaining heaven, and of the perfection of our joy therein, and our love is inflamed that our conversation tending towards heaven where our treasure is our heart may be there also.  
MAnifold is the use of this his glorious exaltation. 
Application  Let therefore the ●ealous soul come hither, & ●earne to forsake the world, ●nd to be received up on high ●or where the head is of necessity there must the members ●e also. Let us ascend the degrees of this great mystery, from the manifestation thereof in the flesh, let us go on to ●e justification in the spirit. from justification spiritual, ●o vision Angelical. Fron Angelical revelation to Prophe●call promulgation. From the ●reaching thereof to praying ● faith, and so to the exaltation in glory. For thus it was ●●eete, that Christ by these ●eanes of suffering might ●ring his chosen to rest. For 〈◊〉 he had gone any other way ●ee might have entered himself, but could not have brought us in with him.  
Let us then stand as it were upon the point of the promontory of Nebo, and look into the holy land, and revew the lowest step in this Jacob's ladder which is Christ's exinanition in the flesh: and see how the power of God hath made it known unto Angels, by celestial vision, and unto men by degrees of holy Christian faith, until it hath brought us up unto the supereminent glory.  
Go (I say) from his humanity in the flesh to his divinity, a glimpse whereof was seen in his transfiguration on the mount, from his passion on the cross in his humiliation, to his power in his resurrection, from his minority in respect of his Father, to their quality in the height of glory. Not that the deity in his ascent could be exalted, but that our nature in the person of the Son of God was first raised up from the dead, and then received up in to everlasting glory.  
When therefore we read that Christ was received up by a cloud, we understand the clouds of obsequiousness, not any help it afforded him (as the fiery chariot did Elias) we conceive the clouds service, not any aid it yielded, the clouds ministry not any assistance that it occasioned.  
For the matter or subject that ascended, is ●properly the human nature of Christ, for the deity is neither contained in place, nor subject to motion.  
So the ancient Fathers spoke, The Son of God had of ours whereby he hanged on the cross, and of his own, whereby he ascended into heaven. For the human nature ascended, and the ascent was wrought through the power of the divine nature.  
And this is the cause that Tertullian calleth jesus the sequestrator of God and man, for of either party he had, that was committed unto him, and he keepeth the pledge of the flesh in himself the earnest of all mankind. For as he hath left unto us the earnest of the spirit, so he hath taken from us the earnest of the flesh, & carried it into heaven as a pledge of the whole family which hereafter shall be brought thither also.  
Thus is Christ our treasure in heaven, and assuredly where our treasure is, there will our hearts be also.  
If Christ be our treasur● let us follow him in heart, where he is in body, let us follow him with paces of love, because his return in the judgement day will be terrible.  
The hand writing that was against us is now canceled, 
Gen. 1.  the curse was, Earth thou art, and to earth thou shalt return.  
But the blessing is purchased, 
Luc. 23.  This day shalt thou be with me in Paradise.  
Christ therefore in this life by his grace doth ascend unto our hearts, when the fear of the Lord of hosts receiveth therein plantation, he descendeth into our hearts when we take his counsels to heart, he issueth from our hearts when we run after him in our affections in the sweet perfume of his precious ointments feeling our own defects, and again, he ascendeth above our hearts, when by the eyes of holy faith we see as with an Eagles eye the prey a far of (as Stephen 
Act 7.  did) even jesus standing at the right hand of God.  
Let the sanctified soul come hither, and see itself in heaven three manner of ways whiles it is on earth. First, in conversation, for, Our conversation is in heaven, saith the Apostle. 
Phil. 3.   
Secondly, in our affe●ctions. 
1. joh. 4.  For they that abide in charity, abide in God.  
Thirdly, by right of possession. For Christ is ascended to prepare us a place. 
joh. 14.   
Let the oppressed, and distressed soul come hither, and look up, Seeing we have an high Priest which is passed into the heavens, jesus the Son of God, let us hold fast our profession.  
For we have not an high Priest that cannot be touched with our infirmities, but was in all parts tempted like as we are, without sin.  
And albeit▪ we read that Moses, and Samuel, Noah, Daniel, and job those holy men were not powerful to prevail with God in some cases for others, yet no where can it be found that our Lord jesus Christ had ever the repulse for his chosen.  
For he is the Son, in ●hom the Father is well pleased.  
Let the curious questioner come hither, and if he ask, 
Mat. 28.  How is Christ with us unto the end of the world, as he promised, if he be received up in glory.  
I answer, that he who Was before Abraham, 
joh. 8.  is with us by his grace, and power of his holy spirit, that live in the faith of Abraham.  
His departure hence into heaven being for our exceeding great Comfort, and benefit.  
For where should an advocate be, but before the judge pleading his clients cause? where should a Captain be, but fight with the enemies without the City.  
And the father of a great family doth not always reside at home, but traveleth into a far country about his affairs, to provide for his household.  
So Christ himself testifies, 
joh. 14.  That unless he depart the Comforter should not come.  
Not unlike the glorious sun of the firmament, which when it is furthest from us in local distance, it is nearest unto us in power, and effect, as appeareth in the Summer season. For then the beams of the Sun are more piercing, albeit it be further of, because than they are direct, and perpendicular, which in the Winter though the body of the Sun be nearer, yet the rays thereof are oblique and aside: Semblably the bodily presence of Christ on earth wrought not so effectually in his Apostles, and other the faithful, as his holy spirit did after his departure, which he powered out on them in great measure, as he promised, for than were their hearts thoroughly resolved, their wills fully purposed, and their zeals fervently onflamed.  
Yea let the most Seraphical and most Cherubicall souls that live, come hither, and see what the Angels of heaven admire at, who beholding Christ jesus ascending with this glorious conquest of his redeemed church say but by way of admiration.  
Who is she that looketh forth as the Morning, 
Cant. 6.  bright as the Sun, pure as the Moon, terrible as an Army with ensigns.  
Nay blessed souls to which of the Angels said God at any time, as he doth to our Lord Christ Emanuel: thou art my son: And again, I will be thy Father and thou shalt be my Son: yea, the Angels are commanded to adore him, and the son is bid to sit down at the right hand of the Father in the glory of heaven.  
Lastly, l●t the simple and honest soul come hither, and learn not to seek Christ on earth in a Wafer Cake (as the Popelings do) but as the Apostle counseleth in heaven, saying:  
If you be risen with Christ seek those things that are above where Christ sitteth at the right hand of God, 
Col. 3.  and where he must be until the times of the restitution of all things which God hath spoken by the mouth of his holy Prophets since the world began. Set therefore your minds on heaven, and heavenly things, and not on earth, and earthly things.  
Heaven is now opened, enter thou into the holy of holiest: for thou art, O my soul, past the utter and inner Court. Thy Mediator is in heaven, pray thou here in earth, that he may hear in heaven, and speak for thee.  
Our ● flesh is in heaven in the person of Christ, whereby we see that the glory we have won by Christ, is greater than the disgrace and curse, that the malice of the devil, brought upon us by Adam.  
The devils maliced, and our sin cast us out of Paradise, but Christ's love and sufferings for sin, makes us sit in heavenly places with him.  
In a word, our triumph is in heaven, who would not fight the battle manfully against the flesh, the world, and the devil, being assured by the captain of the victory.  
We may also hence perceive how God tenderly, 
1. Cor. 5.  and lovingly dealeth with us, even as Moses saith he dealt with his own people the Israelites.  
And how was that? even as the Eagle, saith he doth with her young. The Eagle covereth her young with her wings, so God doth with the wings of his safe protection. She sometimes perceiving her young ones dull, and drooping, gently pecks them with her beck, to stir them up, so God by afflictions doth quicken his children, yea sometimes the Eagle taketh away her young ones meat and flieth up into the air, to entice and provoke them to practise, and endeavour to soar on high-even so God the Father hath received up Christ jesus our heavenly Manna into glory, that we should learn to aspire and soar upwards, that where, he is, there we might be also.  
And to this end the two Angels told us at his receiving up into this glory, that he should in the same manner descend to judgement in the end of the world, which we expect with patience, nay long, and look for, and cry in our hearts, Com● Lord jesus, 
Apoc. 22.  Come quickly, and we do nothing more seriously, while we are on earth. but call to mind in holy meditations the Lords death, and show it to the eyes of our faith until his coming again, in partaking of his blessed body & blood in the Sacrament; that by the power thereof we may be established, that we turn not this great grace into wantonness, nor neglect our Lord jesus, who is thus exalted into the highest glory. not for himself, (for he had that glory before the world was) but for us his redeemed people: so that now here is the exaltation and supereminent height of faith, even everlasting life.  
The Being whereof is called Glory, and our Estate there Glorification. To this do all the goldly aspire, that they may be where Christ jesus is, to behold his Majesty, and his glory in the Kingdom of GOD the father.  
The Metropolis of which Kingdom is the Heaven of the blessed, the Confines are Eternity, the chair of Estate is the thrones, the houses of the Courtiers are the visions of Angels and Saints, God is there as the King, Christ as the Prince, the Church as the Queen, the Virgins as the Handmaids, the Nobles are the patriarchs and Prophets, the Notaries are Evangelists, the Prelates are the Doctors of the Church, the Soldiers are Martyrs, and the Subjects are all the blessed.  
In which Kingdom are all things to be desired.  
Desire you riches? Glory & riches are in his house. Desire you gold? The City itself is of pure gold? Desire you honour? O God, 
Apoc. 21.  such honour as this glory have all thy saints: Desire you pleasures? At God's right hand are pleasures for evermore. Desire you knowledge? In Christ are all the treasures of wisdom, and knowledge. Desire you Liberty? jerusalem which is above is free. Love you peace? My people (saith GOD) shall sit in the beauty of peace, and in the Tabernacles of my protection. Desire you dainties? You shall be satisfied when his glory shall appear. Desire you wine? You shall be filled, with the plenty of this house: and shall drink of the rivers of gladness. Doth Music delight you? Here Cherubin & Seraphin continually do cry, Holy, Holy, Holy, Lord God of Saboth.  
In a word, what delectable thing soever can come into man's imagination. It is here in full abundance to be found: For God hath spoke it, Come, and I will show thee all good. O wretched sons of men, whose teeth are set on edge, with the crudities of this world, that they cannot taste of the delicacies of that other world.  
For the Fathers have eaten sour grapes, and the children's teeth are set on edge, as Ezechiel speaketh. 
Ezech. 16.  We must therefore abstain from the raw and unwholesome things of this Life, if we mean to confirm our teeth, and conform our taste to savour Heaven, and these glorious things of God.  
The best of God's people that ever were in the world, could express the glory of this place, but by Negatives, albeit they had an extraordinary inspection into it. Ask the Prophet Esaias, and Saint Peter the Apostle, they will tell you, That the things which eye hath not seen, neither hath ear heard, neither came it into man's heart, are which God hath prepared for them that love him.  
And Saint Augustine sayeth, That the things which God hath prepared for them that love him. Our faith cannot conceive, our hope cannot comprehend, our charity cannot apprehend: for it surpasseth our thoughts, our understanding our desires.  
Let this be our comfort, that this glory may be obtained: expressed, or conceived, it cannot be.  
Augustine sayeth, that he can tell sooner, what is not there, than what is there.  
When the Queen of Sheba came to Solomon's Court and heard his wisdom, saw the house which he had built, observed his diet, viewed the dwellings of his servants, noted what servants robes, & the manner of their service, and recounted the whole burnt offerings which were offered in the house of the Lord every day. The text saith, that she stood amazed, and there was no Spirit in her, and when she came to herself, she uttered these words.  
It is true that I heard in mine own land of thee, O King, howbeit I believed not the report until now I see it, but the one half was not told me, for thou hast more wisdom and prosperity than I heard by report.  
Right so, O my soul, shalt thou say, when thou comest into this heavenly Court, and beholdest and knowest God, as he is known and seest the new Jerusalem, the Feast of the Lamb, the Mansions provided, the milk white robes of the Saints, their attendants upon God, and the continual hallelujah sung by the choir of Heaven, thou wilt say: O it was not the least particle of this glory, that we heard of beneath, when we were in the earth, for this glory far surp●sseth all that ever we heard or could imagine, neither indeed could we believe the same, but now O King of Heaven assuredly they are fully blessed that always stand before thee and behold this thy Majesty, and surpassing glory.  
Hence was it, that Holy men of God oft sighed, and earnestly desired when they meditated of this glory to be with Christ. I desire to be dissolved, and to be with Christ, sayeth Paul. Ay me that I am constrained to dwell with Mesech, 
Psal. 120.  sayeth David. And in another place.  
When shall I come and appear before the presence of the Lord, 
Psal. 42.  If I have found grace in thy sight, O Lord, show me thy face, saith Moses.  
And to this purpose God sendeth his dearest children bitter pills of affliction oft-times in this life, to wean them from the pleasures of this world.  
The world troubleth me, saith S. Augustine, and yet I love it, what would I do, if it did not afflict me? Surely it would befool us, as it doth too many, who rather than they would forsake any part or parcel of the World, they will desperately and devilishly forsake their God, and the glory of heaven, and in their hearts wish God to keep it for himself, and let them enjoy their pleasures and pastimes in this present life.  
O blind and barbarous folly of the sons of Adam, who hath bewitched you? Would you see the invisible things of God? They are seen saith Paul, by the visible God, being considered in his works. Christ is received up in glory, 
Rom. 1  ascend thou by these degrees unto Christ, O my soul, that he hath revealed unto thee.  
Say unto thyself, when thou viewest the world, and the glory thereof both in the frame of Heaven, and in the fabric of the earth.  
If O Lord, thou grantest unto us such goodly things in this our prison: what hast thou prepared for us in thy palace of Heaven. If here thou affoordest so liberally thy blessings, both to friends and foes, what hast thou provided in heaven for friends only?  
When thou beholdest the surpassing beauty of the heavens, say, O my souls, How delectable are thy dwellings, O Lord of Hosts, my Spirit fainteth for desire to dwell in the Courts of thy house for evermore. For all Nations are before thee, as nothing, and they are accounted less than nothing and vanity.  
When we consider again that there are three principal places in this universe, to wit, Hell, the World, and Heaven.  
The first under the earth, the second above the earth, the third above the visible heavens. The first a place of darkness, the second a place mixed both with light & darkness, the third is altogether. light. The 1. a dungeon of despair, the second a vale of tears, the third a Paradise of incomparable delights, and delicacies, whose heart desireth not after those water-brookes? whose soul seeketh not after those joys of Heaven, where is the fullness of joy? and happiness for evermore.  
For there is health without sickness, youth without age, fullness without famine, plenty without penury, glory without infamy, peace without war, and in a word all good without evil.  
Now therefore O ye sons of men, Mark Saith Saint Augustine, Heaven is to be sold, and God requires no other price for thee to buy it, but thyself, it is worth so much as thou art, give God thyself, and thou shalt have it.  
But observe, thou must not present thyself to God in this exchange a worldling, a sinner, a castaway, but thou must become just, good, holy, and worthy of the same, not of thyself, but being justified, sanctified, and bettered by the holy faith, and Spirit of thy God in Christ jesus, in whom we all are accounted worthy, so shalt thou by his merits obtain a Kingdom, where the fire doth not burn, nor the air infect, nor the water drown, no● the earth tremble under thee, where there is no comet to presage thee evil, no thunder to terrify thee, no lightning to daunt thee, no thunderbolt to consume thee no tempest to affright thee, no cold ●o molest thee, no heat to offend, no plague to kill thee, no calamity to afflict thee.  
O Christian souls endeavour to ascend to your Christ jesus, unto, and into this glory, and be not discouraged either with the long distance from you, or with the marvelous height above you.  
For with as much facility as the Devils, were de●ected from Heaven in God's displeasure you shall be lifted ●p to Heaven by the favour of Christ.  
The hand of the Lord of Hosts that cast them out ●nto the bottomless pit, ●hall be stretched forth to ●eceyue you up into glory, ●nd that in a moment, 
1 Cor. 15.  in the winckling of an eye.  
Oh how amiable are our goings towards the Lord of Hosts Sanctuary? in the progress of divine virtues.  
Humility doth lift us up above the earth. Poverty in Spirit above the water. Contrition above the air. Good works above the fire: Faith, Hope, Love, Discretion, Constancy, Temperance, Righteousness advanceth us above the seven Planets, our conversation above the Imperial Heavens, Purity of heart, doth bring us up to the sight of God, and unto the glory of the blessed,  
For three places God hath appointed h●● Children to live in, the Womb, this Earth, the Heavens. In the womb, in a narrow place, for a short time, some nine months.  
In the earth a place of greater extent, and a longer season, some seventy years.  
And lastly, in Heaven a place of extent, without limit, and for term without time, even for ever and ever.  
And as the second place far exceedeth the first, both in largeness of Extent, and in continuance of time, so the third place of our most happy being, incomparably surpasseth the second in both; for it is without limit of local scite, and without all determination of time for length of days.  
O Christ come unto us, and into us with these thy graces, that we may come to thee, and into that glory where thou ru●est, and reignest with God the Father, and the Holy spirit for evermore.  
O Lord lift up mine heart unto the●,  
O Eternal God, and most merciful Father in Christ jesus, 
Inuocaon.  who dwellest in the thrones of immortality, and bliss, vouchsafe to look upon us thy humbled Creatures, that lie here beneath, and groan to be delivered from the bondage of our corruption into the freedom of thy goodness.  
Thou hast taken up from us our Lord jesus, and hast set him at thy right hand in Majesty and great glory.  
O when shall we come, ●nd behold the beauty of thine ●ouse, and the blessedness of thy Saints.  
Listen Lord unto our supplications, and for our Advocates ●ake that pleads our cause be●ore thee in heaven,  
Let us be dissolved, that we ●ay be with thee, and with our beloved jesus, Who for us men ●●me down from Heaven, and ●as humbled to de●th, that we might live with thee for ever. Behold, O Lord God, how we run after him in the sweet savour of his divine perfumes. When he lived here with us on earth, he disdained not Mat●e● a publican, he abandoned not Peter a denier of him, nor cast away Paul a persecutor, nor despised Marie Magdalen a courtesan, nor refused to hear a Cananaatish woman, the blind, the lame, the dumb, the deaf, yea the possessed with devils he had compassion upon.  
Therefore now we wretches here beneath, albeit our con●●tion is far worse than any of those, yet we conceive comfort that now in his glorified estate he will also grant us his pity, and compassion, and by the power of his grace, whereby he is able to subdue all things unto himself, will conquer our stubborn, and disobedient hearts, and mak● them pliable and conformable● to his sacred Laws.  
That we may not reason in our understanding, nor encline● our affections downwards, but as he is received up in glory, so we may set ourselves and souls to seek and search after him in all heavenly things.  
O Lord the dead praise thee not, they that go down into the pit do not remember thee, what benefit is there in our blood, what glory is there to thee in the land of oblivion, where thou art not once thought upon? O God let the devouring and despairing gulf be the portion for the devils and the damned that never seek thee in thy beloved. Let that vale be for the children of Hinnon that bottomless pit for the Locusts, that lake of brimstone for thy Christ's enemies, that second death for the desperate, that weeping and wailing for the heathen that hath not known thee, that hell for the despisers of thy Sonn●, that everlasting fire for the Abaddon, and his servants, but as for those that sue for favour unto thee and lie at thy mercy gate for grace, and beg but the crumbs, let them be delivered because of thy beloved, let them rejoice on thy salvation, let them see the sight of thy saints, and be glad with the light of thy countenance for ever. O speak comfortably unto their souls, and let their hearts evermore rejoice before thee.  
Oh tender hearted Father give them a taste in this life of the happiness of the other, and a glimpse of that glory whe● into Christ jesus is received. That so our hearts may be inflamed, our wills inclined, our affections settled, and our whole selves knit unto thee, that neither sin nor Satan, life nor death, things present, nor things to come may separate us from the love and exceeding thirst and desire of being where Christ our treasure is. Let not the devil with any of his subtle and sly delusions carry us downward in tempting us with our unworthiness, our evil, our wretchedness, in putting into our minds, that we are predestinate, and ordained of old to destruction, and that whatsoever we do, ●r say, or pray, it avails not, for ●t cannot alter thy decree, and so ●y this means cast us into desperate carelessness. But O Lord ●each our souls to reason, and common with our own hearts 〈◊〉 going upwards where Christ ●esus is received up in glory, that ●e believing, and loving thee our God, living in thy grace & calling ●pon thee daily, may work out ●ur salvation with fear, and ●embling.  
And do thou O God ascertain ●ur conscience that these things ●re the actions and affections of ●ose that are ordained to bliss, ●●d life everlasting in the merits of thy dear Son Christ jesus our Lord.  
To this blessed purpose assist us O God in all the occurrences of our life at home, and abroad, in business, and in leisure, in prosperity and adversity, in sickness and in health, that we may still have our minds lift, up unto thee through the power of our Prince of peace Christ jesus, and ever use these things of this life to further our salvation in him, that at the last when we shall come 〈◊〉 our fatal, and final dissolution i● this world, the way of all flesh, we may be received up by thy goodness, and ministery of thy blessed Angels into those everlasting habitations, and taberncles of thy triumphant Church where Christ our head is. To whom with thee and the sacred spirit be all glory, and honour, might and majesty ascribed of Angels in heaven, and men on ●arth throughout all generations in thy Church for 〈◊〉 more, Amen.  
FINIS.