NOt that I desire such Readers only, doe I prefix this Epistle; but only to desire, if any such shall vouchsafe to reade this poore Labor, that they would also vouch­safe to make a favourable construction of what they reade: and to take-notice that I doe not hold, that all the ther-in mentioned Decrees, Consultations, Iudgements, &c. were just so in actu, as they are ther­in set-down; or as the tenour of the Story may seeme to im­port. For I have learned another lesson, which I desire those that have not, to learne, and beleeve with me.

For mine owne part, I know and beleeve that all things whatsoever that either have bin, are, or shall be▪ so far as they have reference unto God, the Primus Motor, ori­ginall Author, and principall Actor of them; of whom, through whom, and for whom, they have and receive their being and motion: (all secondary causes being contained [Page] within the sphere of their first cause; I beleeve, I say) that being thus considered in God, they have neither p [...]ius nor posterius; first nor last: because God is Alpha and O­mega, both first and last: the first of Causes, the last of Ends, that is, all in all: they being in Him semel & si­mul, as one individuall substance, or continued motion; He being in Him-selfe, Ens cujus centrum est ubi (que) & cujus circumferentia nullibi: so that nothing can be besides Him, He being of Himselfe every way infinite.

Vpon this ground all Gods Purposes, Motions, Acti­ons, (whether in respect of the Creature, necessary or con­tingent;) as also the subject wheron Hee workes, yea and likewise the instrumentall Causes whereby He workes, are all present unto Him: because He beholdeth all things, uno & eodem intuitu, at one instant; there being no diffe­rence to Him at all betwixt things past, and present, and to come: these being meerly and onely the distinctions of time. But GOD who is Light, and dwelleth in light; which was, and which is, and which is to come; the same yesterday and to day, and the same for ever; needeth not the distinctions of Time for the resolution and execution of his Decrees and Actions.

All things then being in God, God in Himselfe is to be considered as a most rich, beautifull, and glorious Treasu­rie, of such transcendent, superexcellent, and incomprehen­sible Nature, Majesty, & Order, as that not any Creature [Page] in Heaven or Earth is able to conceive how any one thing in Him is either decreed, promoted, or acted, simply, truly, and as it is indeed: for Creatures are circumscribed in all their faculties and powers, and cannot goe beyond their extent.

For us then positively to describe, define, or determine a­ny thing of Gods Decrees, Consultations, and Actions (I meane ad intus;) or of his order of doing them, as, that first He did that, afterwards this, and last of all thus, it is Satanicall pride, and arrogant presumption: so insearch­able is his Wisedome, and his waies past finding out.

Yet again the same insearchable things of God, being con­sidered quoad nos, and referred to their visible and ap­prehensible Causes, Ends, Objects, and Effects; so they admit of prius and posterius, and may be said to bee first or second according to the setled order of Nature, Time, or Being. And upon this ground we may look upon the Acti­ons of God, as issuing or proceeding from Him in a most per­fect, comely, and beautifull order and succession, whereby Hee manifesteth his owne glory, and advanceth the good of his Creatures. And yet this acceptation, distinction, or in­terpretation of Gods doings ariseth from our owne weak ca­pacities and apprehensions, and not from the things of God them-selves: for as we conceive and understand them to be, or have beene done, so doe wee judge of them, and no o­therwise.

[Page]Now, for that we are weake to conceive, and under­stand aright the wonderfull things of God (as indeed the least worke of his is wonderfull in it selfe, and infinitely surpasseth our imagination,) God therefore in mercy af­fords us many helpes to further us therein; per corporalia spiritualia docens; & per visibilia invisibilia de­monstrans, and so speaketh to us of his owne immense and incomprehensible Resolutions and Actions, in phra­ses and tearms sutable and agreeable to our owne weake capacities. Not for that we are to conceive it to be just so, and so with the Lord concerning that thing of which Hee speaketh, and no otherwise; but for that otherwise than so or so as He speaketh, wee cannot possibly conceive it to bee. He stoopeth to our infirmitie, and speaketh to us concerning Him-selfe in our own dialect, and giveth us leave to speak of Him and his Actions, as wee doe of our selves and our owne.

And because we alwaies contrive and frame to our selves a methodicall order of what we doe before it bee done; and cannot attaine to the consummation of our ends, but by some orderly proceedings; as by intentions, meditations, consultations, endevours, executions, and the like: so likewise we (measuring the great works of God by the same compass we doe our owne) doe conceive them to be be­gun and effected by such like passages and progressions as our own are; as by decrees, consultations, resolutions, [Page] or some meanes or other to ripen and bring them to their productions.

And thus it is that wee dare take-upon us to speake of Gods great workes of wonder: as (not to name any other) of these, of Mans Creation, and Redemption, both which we conceive to be on this manner:

First touching Mans Creation; we conceive that God moved with zeale of propagating his own glory, did take in hand, even out of Nothing to frame and create Man, as a fit matter or subject, where-on to stamp and set the like­ness of his owne Image, that so Hee might communicate his owne everlasting Goodness to a Creature so qualified and endowed. Which Creature notwithstanding so formed and enabled, is not, nor cannot be equall to his Creator in the excellencie of Goodness or power of Perseverance: though for qualitie He partake of his Creators Goodness, and for form He be made in his Creators Image.

And for this we conceive a double reason; the one from God, the other from Man: from God, because He is (not­withstanding this his work of Creation, that is, of bring­ing another thing besides Himselfe into Esse, and so into open view, yet we say, He is) still infinite, and so no whit lessened, or any way impayred, either in quality of Essence, or in ability of perpetuity. For all excellency or goodness is fontally in Him; and what excellency or goodness soever is in any Creature, it is but guttula illius formositatis, [Page] bonitatis, suavitatis quae est in Creatore: which, being severed from God, doth ther [...]upon instantly perish, & turne to nothing. And therfore Man no longer bears the perfect qualitie of his Creators Image, than that Hee continues in Him good, and constantly the same Hee was, according to that stamp and tincture which Hee received from God in his Creation. So that Mans perfection is not so excellent as his Makers, no nor any whit equivalent ther-unto; because perfection in Man is but as a beame of glorie issuing from God the fountain of glory: wheras in God it is originally essentiall, and everlastingly infinite.

Again Man is not so excellent as his Maker; for wee must consider his originall matter, wher-on He was made; which was Nothing: now this Nothing, by the opera­tive Goodness of God, was made something, and this something was made Man bearing the stamp of his Crea­tors goodness. Yet this goodnes in Man, though derived from the unchangeable goodness of God, was not otherwise than changeably good: because it was now seated or inherent in a dissoluble subject of a changeable disposition, able to stand in, or fall from its goodnes, as it selfe should resolve.

Now, I say, the receptivitie of created matter affords no room for unchangeable goodnes. As it stood with Gods goodnes to make Man good, yea and very good: so it stood with the nature of Mans essence, being a made matter, not to be capable of unchangeable goodnes. For unchangeable­ness [Page] and immutability in goodness is proper onely to Omni­potency, or the creating Power, because that onely hath subsistence in it selfe; which subsistence in it selfe is that onely which gives life and being to unchangeablness. Nor againe can the thing created comprehend the Creators good­ness, because that is finite, this infinite: and it is a certaine rule, Minus non habet in se majus, and therefore Man cannot comprehend his Makers goodness. Which if we should fondly imagine, that God, if Hee had pleased, might have made Man absolutely and constantly good like Him-selfe, no way liable to change or alteration: then we must also ima­gine that Man should have bin more than made in the image of God, or after his likeness; for then hee should have bin all one with his Creatour, both in Essence and qualitie: for there is less difference betwixt the Es­sence of God, and unchangeable goodness, than betwixt fire, and the heat thereof; or the Sunne and the light thereof, though the one really and inseparably express the other. For set any subject in such an equall distance to the fire, as that it shall receive the heat thereof, and yet not be enflamed therewith: or conveigh the light of the Sunne by a reflecting object to enlighten a darke body; yet that heat, or this light thus divided from their proper seats and subjects, is neither the heat of the fire, nor yet the light of the Sun: their subjects being hot, or light, remissis gradibus, perhaps that but warme, it may be this [Page] but dim. Whereas the true heat of the fire in its proper na­ture and quality doth alwaies burne and consume; and the true light in the body of the Sun doth alwaies dazle and confound the sense of all humane sight to behold it. And yet it must be confessed that that heat, being but warm; and this light, being but dim, did both of them come originally the one from the very fire, the other from the very Sun.

So likewise, touching the Goodness that is in Man, though it came originally from the unchangeable Good­ness that is in God, yet being now seated or inherent in a created substance (whose continent is infinitly less than the originall of the thing infused) it is no more of that un­changeable condition which is in God, than either the fore­mentioned heat or light can truly and properly be said to be either Sun or fire.

But here I know some object the condition of the blessed Angels, saying, that sith they kept their first station and perfection, and never lost that goodness and holiness they were created in, therfore their goodness is unchange­able: to which I answer, it followes no more, that because they have not fallen from their goodness, that therefore their goodness is unchangeable; then because a cleare Cristall glass is not yet broken, or a faire timber-house is not yet burnt, that the one is not brickle, nor the other combustible. Though we grant that the blessed Angels neither ever did, nor ever shall fall from their goodness; yet we must know it [Page] was in their nature to have fallen as well as the Angels that did fall, (who as some are bold to affirm, were not in­feriour, but more excellent in glory than the constant An­gels.) But these good Angels have resisted all inducements and allurements to procure their change: and happily by their resistance are now so confirmed in their goodness, (or else by some other than by an infused or created power, are now so upholden and enabled) that they shall never fall: the Providence of God over them enabling them to stand.

But to returne to the goodness in Man: let us know it was changeable; that is, might continue, or vanish, even as him-selfe would: as that warm heat or dim light might last, or be extinct, as their subjects were kept to, or removed▪ frō their originall causes. So whiles Man kept that state & disposition that God created him in, so long he continued cō ­stant & perfectly such as he was created: but going-about to alter or ad any thing to his state & being; (which by Satans procurement he did) he ther-upon did alter his qualitie and condition: the image of God in him after which he was made, to wit, in his Naturall & Personall Essence, remaining what it was, but the likenes or similitude of God in that image, being altogether depraved and spoiled in the beauti­full form & qualities ther-of: his Good, being turned into Ill; his Knowledge, into Ignorance; his Holines, into Pollution; his Domination, into Subjectiō; his Glory, into Shame; his Life, into Death; and all his Felicity into extreme Misery.

[Page]Now this change was simply Mans owne act, and no way imputable to his Creatour: for God had made Him such, as (if Hee had would) Hee might as well have stood stedfast in his perfection and integritie, as thus to have fallen into this state of corruption and iniquitie. But He lost that heat of Life, which hee had received from the all-quickning fire of Gods breath: Hee put-out that light of Grace which reflected upon him, from the all-enlightning Sun-shine of Gods Love: and all because hee tooke-upon him-selfe (contrarie to Gods will) to alter his state and being from that, which God had set him in. This extin­guishment came from him-selfe, and not from the will of God. God had indeed given him freedome of Will, but hee used it in pejorem partem, to his owne destruction: not for that God had made him for that end to destroy him; but for that he used not his freedome to stand and continue in that state of holy Life, and light of Grace which Hee might have stood and continued in, if him-selfe had would.

And thus He made, not Him-selfe onely, but all his Posteritie subject to Death and Damnation. For as by his Creation He had received Life and Grace from God, not for him-self only, but for all that should come of him: so like­wise by his transgression he made all his whole Posterity li­able to Gods wrath, as well as himselfe: so that all were alike changed with him into the same state of corruption, and all were fallen alike with Him into the same pit of perdi­tion. [Page] There being no difference nor degrees at all, as if his Posteritie were some of them less, some more or deeper plun­ged ther-in than other. For the same Death that by Sin en­tred upon the first Offender, I say the same Death, both in measure and degree, went-over all Mankinde alike: because all had in Adam alike offended, all were alike deprived of the Glory of God. Thus all Mankinde was by Creation perfect, by Sinne corrupted, and by the guilt of Sinne accursed.

Now then for Mans Redemption, as God at first consulted with Him-selfe how and after what manner Hee might make Man, and at last resolved to make Him in his owne Image, after his likeness: so here againe finding Man to be thus fallen from that happy state into this wofull plight, surely much more did Hee now consult with Him­selfe, how, and by what meanes Hee might set Man on his feet againe, and so restore Him and his whole Race into their former state and happy being. This being a work (if we may compare Gods workes one with another) of greater glorie, difficultie, and labour (humano more loquor) than that of Creation.

Which Consultation I mention not here, for that I ima­gine that God did not thinke nor provide for Mans Re­demption before He was fallen: for (I beleeve) as Gods all-seeing eye did fore-see the fall; so his insearchable Wise­dome did provide for the same, even from all eternitie. [Page] Yet seeing I have taken-in hand to speake of this Consul­tation, it falleth best into our order and method to speake of it here in this place.

Here then to express and set-forth this wonderfull work of God for the Redemption of Mankinde, wee imagine him first to be moved ther-to by his Compassion or Pitie; his Pitie to stir up his Mercy; his Mercy for Truth and Iu­stice sake to submit her selfe to his Wrath; his Wrath to be asswaged by his Peace: and so one Grace to advise & deale with another, till at last they sweetly agree, and joyne all in one, how to perfect and effect a worke for the deliverance of all Man-kinde out of its misery. Which work was put upon Christ, the anointed Messias, who chearfully under­tooke it, and for his part effectually performed it.

And as many of all Man kinde as (according to Gods purpose) doe receive this blessed and gratious Mediatour, apprehending Him by Faith, cleaving unto Him by Hope, & giving obedience unto Him through Charity, so many are freed from their thraldome and miserie, & are resto­red to the inheritance and participation of life and felicity.

Those againe that either carelesly neglect, or wilfully reject this great love of God in Christ, they not only still remaine over-whelmed in the same pit of perdition into which they were plunged by the sin of the first Father; but they also provoke God againe unto further wrath, for so lightly respecting his love, and casting his Mercy behinde [Page] them. For Grace not offered will it-selfe plead mercy for the offender; but offered & contemned, justly cals for more wrath, and severity of punishment. But for those that thirst for deliverance, and embrace that meanes which is offered to them in Christ Iesus, they are borne-anew; they are inspired with good Graces; they are freely justified; san­ctified; and assured of Salvation: and shall at last attaine eternall Happiness.

Now for the further divulging of this happy meanes to the encrease of Gods glorie; as also for the better winning and alluring of moe to embrace the same for the saving of their Soules, did I take-in hand to compose this Subject in­to a Historie, and to set it out in a familiar verse, that so the yonger (who are more ready to reade Poetry than Prose) may, (as in a Mappe, or Glass) behold one persona­ting them selves, and chalking out the way, or treading as it were those very steps whereby them-selves have depar­ted from that Excellency and Perfection they were crea­ted in, and runne headlong into most cursed miserie, and thraldome: and yet againe how by new means offered, and by circumspect walking therein, they may come to the fruition of eternall Life, and Fe­licitie.

These together are the scope of my intendment; which, if in any measure I shall further and promote, I trust it shall repent neither mee to have spent some houres [Page] stollen from my ordinary studies for the worke of the Ministerie in my Pastorall charge, upon this kinde of writing; nor any other of their paines in reading; but shall occasion us all more seriously to praise the Lord: for whose sake I desire to become all unto all, to winne some.