IGnorant altogether I am not of the disposition , though not much acquainted with the practises of this present age : wherein , to haue meditated vpon so many seuerall matters as I heere present vnto thy Christian view , will vnto some ( I know ) seeme but an effect of melancholie , as to haue taken the paines to pen them , will argue my want of other imployments , or forlorne hopes of worldly thriuing . Vnto others ( and those more to be regarded ) so soone in print to publish what had beene not so well concocted , and more rawly penned , will be censured as a spice of that vanitie which vsually haunts smatterers in good learning , but wherewith iudicious Clearks are seldome infected . To the former , I only wish mindes more setled , or lesse conscience of their owne extrauagancies and carelesse mispence of choicest time , faults apt to breed a mislike of others industrie in such courses as will approue themselues in his sight that sits as Iudge and trier of all our waies , howsoeuer such as desire to be meere by-standers as well in Church as Common-wealthes affaires , may vpon sinister respects , mutually misinforme themselues . For many of the later , I am afraid , least , being partly such and so esteemed , they preposterously affect not to be taken for more iudicious scholers then indeed they are : for the fostering of which conceit in others , their vnwillingnesse to publish what they haue conceiued aright , may well be apprehended as a meanes not improbable . Not to expose their meditations to publike censure , is and hath beene ( as the Christian world too well can witnesse ) a resolution incident to men of greatest iudgement : though no such essentiall propertie , as necessarily argues , eyther all so minded to be , or all otherwise minded , not to be , alike iudicious . Certaine it is , the more excellent the internall feature of mens minds is , the greater disparagement to them will an ordinarie representation of it bee , and to adorne their choice conceits with such outward attire as best beseemes them , would require too great costes and charges . Thus from perfection ofttimes springs defect : whilest iudgement , too much ouergrowing fancie , and drying vp that kinde affection , whereby the fruit and vertue of one soule is diffused vnto another , makes men more iealous of diminishing the high estimate of their foreprized worth , then zealous of their inferiours good , which many times might be reaped in greatest abundance from such labours as yeeld least contentment to their Authors . In this respect alone can I gratulate my imperfections : hoping that as my meditations can neither please the delicate , for their forme , nor informe the iudicious for their matter : so they may proue neither offensiue for the one , nor vnfruitfull for the other , vnto many of a middle and inseriour ranke .

At the least ( I trust ) they will occasion some others , whom God hath blessed with better abilitie and opportunitie , to hunt that out which in this long range I may chance to start , or make full conquest of that goodly field wherein that inestimable pearle lies hid , for whose discouerie these my trauels may happily yeeld some obseruations not impertinent . To this end haue I purposely trained my wits to vntroden pathes , to aduenture on new passages , vnto that true treasure which all of vs trafficke for , ofttimes one to anothers hindrance , the more because wee beate one place too much , when as many others might affoord vs the same or greater commodities better cheape . Though the truth be one : yet it is not alwaies of one shape , whiles we looke vpon it diuers waies . The mine wherein it lies , is inexhaustible ; oft times more full of drosse and rubbidge , where most haue digged : and , though the inward substance of it be the same , yet the refining of it admits varietie of inuentions . Doe not preiudice me ( charitable Reader ) so much as in thy secret censure , as if these premises might seeme to argue my dissent in any conclusions which our Church professeth : the euent ( I trust ) shall acquit mee , and condemne all my accusers , if any I haue ; and how I stand affected in points of spirituall obedience to my superiours , thou mayest be informed , if it please thee but to peruse some few sheetes of these my first fruites , which I presume thou wilt , surely thou oughtest , ere thy censure passe vpon me . If in the explication of some points I fully accord not with some well esteemed domesticke writers : I trust Sarahs free borne children may enioy that priuiledge amongst themselues , which is permitted the sonnes of Hagar , in respect of their brethren , though all absolute bondmen to their mother . Yet that I doe not thus farre dissent from any of my mothers children , vpon emulation or humour of contradiction , thou wilt rest satisfied vpon my sincere religious protestation , That the whole fabricke of this intended worke was set , and euery maine conclusion resolued vpon , before I read any English writer vpon the arguments which I handle . From some indeed which had written before me , I haue since perceiued a direct dissent in one or two points of moment ; but wherein they had ( in my iudgement ) contradicted the most iudicious writers of our Church and all antiquitie I am acquainted with , more rashly , then I would doe the meanest this day liuing . Yet shall they , or whosoeuer of their opinion , finde the manner of my disputing with them , such as shall not ( I trust ) exasperate , howsoeuer the dissonance of matter may dislike them . For outlandish or forraine Latine writers , I must ingeniously confesse , when I first laboured to bee instructed in the fundamentall principles of faith and manners , some points which I much wished , I found they had not handled , in others , wherein I misliked nothing as vnsound , I could not alwaies finde that full satisfaction , which ( me thought ) a more accurate Artist ( for a meane one I was then my selfe ) would require . The greater since hath beene my desire eyther of giuing , or by my attempt , of procuring satisfaction . But will not others , when I haue done my best , so thinke and say of mine , as I haue done of these much better indeauours ? It were great arrogance to expect any lesse . Notwithstanding , if what they shall finde defectiue in my labours , moue them to no worse patience , then what I thought ( at least ) was so in theirs that euery way goe before mee , hath done mee : nor I , nor they , nor the Church of Christ , ( by this meanes paitaker , and free to dislike or approue of both our labours ) shall ( I trust ) haue any great cause to repent vs of our paines . For thy better satisfaction , I will acquaint thee with the particulars which moued mee to write .

First , in vnfolding the nature and properties of Christian faith , to omit the errours of the Romish church , ( wherein it is impossible it should euer come to full grouth , ) many in reformed , too much followed in particular Sermons , did striue to ripen it too fast . I haue heard complaints immediately from the mouthes of some yet liuing , of others deceased , that they had beene set too farre in their first Lessons : that the hopes they had out of hand directly built vpon GODS generall promises applied to them by their instructours , were too waightie , vnlesse the foundations of their faith had first beene more deepely and surely planted . That certainty of iustification and full perswasion of inherent sanctifying grace , whereat these worthies ( whose footsteps I precisely tracke not ) ayme , is ( I protest ) the marke which I propose vnto my selfe , but cannot hope at the first shoote to hit ; if at the second , third , or fourth ( as shall please God , ) it must content me . In the meane time ( I hope ) I shall neither offend him , nor any of his , as long as I gather ground of what I prosecute , and still come nearer & nearer the proposed end . The first step , me thought , that tended most directly to this certaine apprehension of sauing faith , was our vndoubted assent vnto the diuine truth of Scriptures in generall : and for the working of this assurance , meanes subordinate I could conceiue none better for the kinde ( particulars others happily may finde more forcible , ) then such as I haue prosecuted at large in the first booke : not ignorant , that such as moued me more , might moue others lesse , those euery man most , that were of his owne gathering , wherein the disposition of the diuine prouidence ( alwaies concurrent to this search , so men would marke it ) is most conspicuous . For this purpose I haue proposed such varietie of obseruations , as almost euery one able to read the Scriptures or other authors , of what sort or profession soeuer , students especially , may bee occasioned to make the like themselues , well hoping to finde a m●thode as facile and easie for establishing the assent of the simple , and altogether illiterate , vnto those articles , whose distinct explicit knowledge is most necessary to saluation . But many ( I know ) will deeme the broken traditions , or imperfect relations of heathen men ( for these I vse , ) but weake supporters for so great an edifice : nor did I intend them for such seruice . Their ignorance notwithstanding , and darkned minds , doe much commend the light of diuine truth so may the experience of their vanitie dispose our minds to embrace the stabilitie of Gods word with greater stedfastnesse . We know the vertue and benefit of the Sunne , not so much by looking vpon it selfe continually or directly , as by the varietie of other obiects or colours , all pleasant with it to the eye , but altogether inuisible or indistinguishable without it : so for mine owne part , I must professe , that such historicall narrations , poeticall fictions , or other conceits of Heathens as they themselues knew little vse of , nor should I haue done had I beene as they were , being compared with this heauenly light of Gods word , did much affect me euen in my best and most retired meditations of sacred mysteries , their obseruation , as it were , tied my soule by a new knot , or fest , more surely vnto that truth , which I knew before to be in it selfe most sure , most infallible . Yea euen in points wherein my heart , vnto my seeming , was best established , it much did nourish , augment , and strengthen beleefe alreadie planted , to obserue the perfect consonancie of profane , with sacred writers , or the occasions of their dissonancy , to be euidently such , as Scriptures specifie : that of many euents wondred at by their heathenish relators , no tolerable reason could be giuen , but such as are subordinate to the neuer-failing rules of Scripture . And whosoeuer will , may ( I presume ) obserue by experiment , the truth of what I say . There is no motiue vnto beleefe so weake or feeble , but may be very auailable for quelling temptations of some kinde or other , eyther in speculation or practise , oft-times such as are absolutely more weake or feeble , more effectuall for expelling some peculiar distrust or presumption , then others farre more forcible and strong for vanquishing temptations of another kinde , in nature most grieuous . Many , halfe students , halfe gallants , are often tempted eyther to distrust the commendations of this Eden which we are set to dresse , or distast the food of life that grows within it , from delights suggested by profane bookes , wherewith commonly they are first acquainted , and hence much affect the knowledge their Authors profer , as likely to deifie them in the worlds eyes . Our pronenesse to be thus perswaded , is a witnesse of our first parents transgression , and these suggestions as relicks of Sathans baites , whereby he wrought their bane . But what is the remedie ? not to tread in any heathenish soile , least these serpents sting vs ? rather the best medicine for this maladie would be a confection of that very flesh wherein such deadly poyson lodged . Other arguments may more perswade the iudicious , or such as in some measure haue tasted the fruits of the spirit : But none the curious artist better , then such as are gathered from his esteemed Authors Euen such as are in faith most strong , of zeale most ardent , should not much mispend their time , in comparing the degenerate fictions or historicall relations of times ancient or moderne , with the euerlasting truth . For , though this methode could not adde much increase , eyther to their faith , or zeale : yet would it doubtlesse much auaile for working placide and milde affections . The very penmen of sacred writ themselues were taught patience , and instructed in the waies of Gods prouidence , by their experience of such euents as the course of time is neuer barren of , not alwaies related by Canonicall Authors , nor immediately testified by the spirit , but oft-times beleeued vpon a morall certaintie , or such a resolution of circumstances concurrent into the first cause or disposer of all affaires , as wee might make of moderne accidents , were we otherwise partakers of the Spirit , or would we minde heauenly matters as much as earthly .

Generally two points I haue obserued , not much for ought I know , if handled at all by any writer : albeit their fruite and vse would fully recompence the best paines of any one mans life-time , though wholly spent in their discussion , whose want in my mind hath beene the bane of true deuotion in most ages . The first is an equiualencie of means in the wisedom of God so proportioned to the diuersity of times , as no age could haue better then the present , howsoeuer they may affect the extraordinarie signes and wonders of former generations . Of this argument here and there , as occasion shall serue in this worke ; elswhere at large , if God permit . The second is an equiualencie of errours , hypocrisie , infidelitie , and idolatry , all which varie rather their shape then substance , in most men , through ages , nations , and professions , the ignorance of God remaining for the most part the same , his attributes as much ( though in another kinde ) transformed by many in outward profession ioyned with the true Church , as in times past by the heathen . The truth of which assertion , with the originall causes of the error , & means to preuent it , are discussed at large in the article of the Godhead . Many likewise for ought their conscience ( because not rightly examined ) wil witnesse to the contrary , are strongly perswaded they loue Christ with heart & soule , and so detest as well the open blasphemy or professed hatred , which the Iew ; as the secret enmity the Iesuit or other infamous heretiks , beare against him : ●hen as oft-times the on●y ground of their loue to him , is their spite to some or all of these , as they are deciphered to thē in odious shape , the only originall of their despite to these , the very dregs of Iewish , Popish , or other hereticall humors in themselues , by some light tincture of that truth which they outwardly professe , exasperated to more bitter enmity against them with whose internall temper they best agree , then otherwise they could conceiue ; as admission to place of credit or authoritie makes b●se minds , conscious of their own forepast villanies , more rigid censurers of o●hers misdemeanors , or cruell persecutors of such malefactors as themselues in action haue beene , & in heart yet are ( were all occasions and opportunities the same ) then any moderate or syncere man in life & action could be . Of the originall of this disease , with the crises & remedy , a● also the triall of faith inherent , in the articles concerning Christ and remission of sinnes .

From the manner of Ierusalens progresse to her first destruction , and discouery of the Iews naturall temper ( the principal subiect of my subcisiue or vacant houres from these meditations & other necessary imployments of my calling ) I haue obserued the originall as well of most states as mens miscarriages professing true religion , to haue bin from presumption of Gods fauour before dangers approch , & distrust of his mercy after calamities seaze vpon thē : the root of both these misperswasions to be ignorance or error in the doctrine of Gods prouidence , whose true knowledge ( if I may so speak ) is the fertile womb of all sacred moral truths , the only rule of rectifying mens wils , perswasions & affections , in all consultations or practises priuat or publik . Vnto this purpose much would it auaile to be resolued , whether all things fal out by fatal necessity , or some contingently ; how fate & contingency ( if compatible each with other ) stand mutually affected , how both subordinate to the absolute immutability of that one euerlasting decree . Want of resolution in these points ( as far as my obseruation serues me ) hath continually bred an vniuersal threefold want : of care & vigilancy for preuenting dangers in themselues auoidable : of alacrious indeauors to redeeme time in part surprised by them ; of patience , of hearty submission to Gods will , & constant expectation of his prouidence , after all hope of redemption from temporal plagues long threatned by his messengers , is past . For here we suppose ( what out of the fundamental principles of Christian religion shal in good time be made euident ) that in all ruinated states or forepast alterations of religion from better to worse , there was a time wherin the possibility of misfortunes which afterwards befell thē , might haue bin preuented , a time wherin they might haue bin recouered from eminent dangers , wherewith they were encompast , a time after which there was no possibility left them of auoiding the day of visitation , neuer brought forth but by the precedent fulnesse of iniquity , but alwaies necessarily by it . In the discussion of these & other points of like nature ( because more depending vpon strict examination of consequences deduced from the vndoubted rules of Scripture , then vpon authorities of antiquity , skil in the tongues , or any other learning that required long experience or obseruation ) I laboured most , whilst those arts and sciences which are most conducible to this search , were freshest in my memory . And could I hope to satisfie others in all or most of these , as fully as I haue long since done my selfe , I should take greatest pleasure in my pains addressed to this purpose . But would it please the Lord in mercy to raise vp some English writer , that could in such sort handle these points , as their vse and consequence , or necessitie of present times requires : succeeding ages ( I am perswaded ) should haue more cause to blesse the day of his natiuitie , then of the greatest States-mens or stoutest warriours this land hath yeelded since the birth of our Fathers this day liuing . It shall suffice me to beginne the offering with my mite , in hope some learned Academicks ( for vnto them belongs the conquest of this golden fleece ) will imploy their talents to like publike vse . What I conceiue , shall be ( by Gods assistance ) vnfolded in as plaine and vnoffensiue termes , as the nature of the subiect will beare , or my faculties reach vnto , partly in the Article of Gods prouidence , partly in other discourses directly subordinate vnto it .

Lastly , for the full and perfect grouth , at least for the sweet and pleasant flourishing of liuely faith , one of the most effectuall meanes our industrie that can but plant or water , attaines vnto , would bee to vnfold the harmonie betwixt propheticall predictions and historicall euents concerning the kingdome of Christ , and time of the Gospell : a point , for ought I know , not purposely handled by any moderne writer , except those whose successe cannot be great , vntill their delight in contention and contradiction be lesse . Notwithstanding , whatsoeuer I shall finde good in them or any other , without all respect of persons , much more without all desire of opposition , or occasion of contention ( a matter alwaies vndecent in a Christian , but most odious and loathsome in a Subiect so melodious and pleasant , ) I will not be afraid to follow , intending a full Trea-tise of the diuers kindes of prophecies , with the manner of their interpretations , before the Articles of Christs Incarnation , Passion , and Ascension .

These are the especiall points , which for the better confirmation of true Christian faith , and rectifying perswasions in matters of manners or good life , are principally aymed at in these meditations . The maine obstacle the Atheist stumbles at , is the Article of the bodies resurrection . Whose passiue possibilitie shall by ( Gods assistance ) be euidently demonstrated against him by the vndoubted rules of nature , whose Priest or Minister he professeth himselfe to be . That de facto it shall be , the Scriptures , whose truth ere then will appeare diuine , must assure vs ; Nature cannot , though thus much were in some sort knowne and beleeued by many naturall men from traditions of the ancient , or suspected from some notions of the law of nature not quite obliterated in all sorts of the heathen , as shall in that Article ( God willing ) be obserued . But why our assent vnto this and all other Articles in this Creed , being in good measure established , the momentarie hopes or transitorie pleasures of this world , should with most in their whole course of life , with all of vs in many particular actions in priuate and secret temptations , more preuaile , then that exceeding waight of glorie , which Christian hope would fasten on 〈◇〉 soules , to keepe vnrulie affections vnder , hath often enforced mee to wonder , and wonderment hereat first moued me to vndertake these labours , if by any meanes I may attaine vnto the causes of this so grieuous an infirmitie , or finde out some part of a remedie for it . Doubtlesse , had the heathen Philosophers but knowne or suspected such ioyes as we professe we beleeue and hope for , or such a death , or more then deadly torments , as after this life ended we might feare ; their liues and manners would as farre haue surpassed the best Christians now liuing , as their knowledge in supernaturall mysteries came short of the most learned that are or haue beene in that profession : and yet whatsoeuer helpes any Christian or heathen had for increasing knowledge or bettering manners , are more plentifull in this then any precedent age , so that the fault is wholly in our selues , that will not apply medicines alreadie prepared , as shall ( God prospering these proceedings ) be declared in the last Article of this Creed .

For controuersies betwixt vs and the Rom●sh Church , beside such as are directly opposite to the end and methode proposed , I purposely meddle with none : of that ranke , some ( as that of the Churches infallibilitie ) vndermine the verie foundation , others ( as the doctrine of merite and iustification , the propitiation of the Masse ) vnroofe the edifice , & deface the walls of Christian faith , leauing nothing therof , but altar-stones for their Idolatrous sacrifices . For this reason haue I built with one hand , & vsed my weapon with the other : laying the positiue or generall grounds of faith against the Infidell or Atheist in the first booke , and guarding them in the second by the sword of the spirit , against all attempts of Romish Sanballets or Tobiahs , who stil labour to perswade our people , the walles of Christs Church heere erected since our fore fathers redemption from captiuitie , vnlesse supported by their supposed infallibilitie , are so weake , Nehem . 4. v. 3. That if a Foxe should goe vpon them , he should breake them downe . In the third ( which was at this time intended , but must stay a while to bring forth a fourth ) I batter those painted walles , whose shallow foundations are discouered in the second . The other controuersies about the propitiatorie sacrifices of the Masse , Merits , and Iustification , I prosecute in the Articles of Christs passion and of finall iudgement .