AS GOD hath created all things for his owne sake, and man beeing head of all, is made Lord and Ruler of them, and so consequently they to serue him, hee (I say) is to consider and to counsell with God and his owne conscience, why and wherefore, and to what end he was created, and sent hither into his world, what to doe, and wherein to bestow his dayes, &c then shall hee finde, that for no other cause, matter or end, but onely to serue God with true faith and obedi­ence in this life, and by that seruice to enioy heauen, and euerlasting saluation in the life to come, this was the consideration of our redee­ming, fore told by Zacharie, before we were redeemed, that beeing deliuered from the hands of our enemies, should serue God in holynesse and righteousnesse, all the dayes of our liues. Of this consideration, do ensue two consequents to be obserued, whereof the first is, that seeing our end and finall cause of beeing in this world, is to serue God, and so to worke our saluation with feare and trembling, and whatsoeuer thing [Page 2]wee doe, or bestow our time in, which either is contrary, or not profitable to this, that is, to serue God, it is vanity and lost labour, and will turne vs in time to griefe and repentance, for that is not the matter for which wee came into the world, nor whereof wee shall be demanded any accompt of. Secondly, seeing that our businesse and affaires in this world, is to serue our maker with true faith and repentance, and so to saue our owne soules, and that all other earthly creatures are but here to serue our vses, and to that end onely are they sent of God: We should therefore bee indifferent to all these creatures, as to riches or pouerty, to health or sicknesse, to honour or contempt, &c. And wee should defire but so much or little of them as were best for vs toward the attainment of our said end and but pretended: for whosoeuer de­sireth, seeketh, or vseth these creatures more then for this, runneth from the end for which he came hither.

And for that the most part of all that are in this world, not onely Infidels, but also Christians doe runne amisse in this point, and doe not take care of that affaire and businesse for which alone they were created, and placed here in this world. Hence it is that Christ and his holy Saints, both before the appearing [Page 3]in the flesh, and after, haue spoken so hardly and seuerely of the very small number that shall bee saued, euen among Christians, and haue vt­tered certaine speeches which seeme very ri­gorous to flesh and bloud, and to such as are most touched therein, as among other things, that a greedy louer of this world cannot bee saued. 1. Iohn. 29. verse. and those that greedily desire to bee rich, fall into many temptations, and noysome lusts, which draw them into de­struction and perdition, and that such rich men doe enter as hardly into heauen, as a Cammell through a Needles eye, and the reason of which manner of speach doth stand in this, that a rich worldling, attending with his industry and care to heape vp riches, (as the fashion is) cannot attend to that for which hee came into this world, and so consequently can neuer attaine heauen, except God worke a myracle, and ther­by cause him to spend out his riches to the be­nefit of his soule, and by grace to call him vn­to the Gospell (as often hee doth) and so doe make lesse the Cammell in such sort as hee may passe the Needles eye, whereof wee haue an example in the Gospell by Zacheus, who beeing a very rich man, and a great sinner, presently vppon the calling of Christ, hee beeing in a Figge Tree, and so entring [Page 4]into his house, but much more as appeareth in­to his heart, whereby hee receiued faith, and vpon the same did resolue himselfe to change his former life, touching riches, and at one blow to begin withall, gaue away halfe of his goods vnto the poore, and for the rest, made a Pro­clamation, that whosoeuer had any wrong at his hands, hee should come and receiue foure times recompence for it, and so by this conuer­sion hee was made fitte to enter into the king­dome of God, for those things which are vn­possible to men, are possible with God.

Further, let vs consider and behold the great multitude of all sorts of people vpon earth, and see what their traffique and conuersations are, and whether they seeke after those things, for the which they came into this world, for few of them that seeke, you shall finde thousands, who spend their time in seeking after vanities, as worldly honour, glory, riches, and all fleshly and carnall comforts, and contentments, which are nothing but vanities, and the capitall eni­mies of our soules.

O yee sonnes of men, saith Dauid, Psal. 4. Why loue yee vanity, and seeke after lyes. Also will you haue the lamentation of such vnfortu­nate men as thus vainely and foolishly haue spent their golden dayes. These are their owne [Page 5]words recorded by Scripture. Wisd. 5.7. in the end of their liues saying, Wee haue wearied our selues in the way of wickednesse, and distruction, yea wee haue gone through tedious deserts, but as for the way of the Lord, wee haue not regarded it: what good hath pride brought vs, or what profit hath the pompe of riches brought vs. All these are passed away like a shadow, and as a Post that passeth by, and wee are consumed in our owne iniquities: This is the lamentable complaint of such men as runne amisse, and followed a wrong course in their actions of this life, these are they which pursued riches, honour, pompe, and such like va­nities, and forgat that great and weighty busi­nesse, for which they were sent, these are they who were esteemed happy men in this world, and thought to run to a most fortunate course, in that they heaped vp much riches together, and aduanced themselues, and their posterity, and families, to great dignities, and so become gorgious, glorious, and dreadfull to others, and finally obteined whatsoeuer their lust and con­cupiscence desired, this made them seeme bles­sed to the worldly thoughts, and the way they ranne to be most prosperous and happy, but the Scriptures of God are wholy and manifest a­gainst such, and thundreth many woes and curses against them, for why hath God giuen [Page 6]reason and vnderstanding vnto men, but to serue him, and praise him vpon earth. There­fore so soone as wee come to yeares of discre­tion, and begin to vnderstand, wee should then begin a new life, and serue him, whom all crea­tures doe serue with vs, or else our vnderstand­ing is vaine.

Now therefore because the militant Church here vpon earth are but Pilgrims and strangers, not hauing here in this worldly wildernesse, any certaine place of abode, but trauaileth for one eternall in heauen, and hauing dayly ma­ny enemies to encounter withall, therefore it standeth euery child of God vpon, and those that loue their owne saluation, to haue a due re­garde, and a true examination of their liues and conuersations, least they bee drawne away from their true seruice and obedience which they owe vnto their God and Creator, and so follow the intisements of their enemies, to bee drawne away from God.

Now that wee may the better voyde the danger of our enemies, wee are to distinguish truly betweene spirituall carefulnesse, and worldly carefulnesse, and how can wee haue a truer Iudge for the triall thereof, then our Saui­our Christ himselfe, who hath deciphred it in the story of Martha and Mary.

For when our Sauiour Christ entered into the Village where Martha and Mary dwelt, and so into the house, then they shewing their thankfull mindes to Christ againe, the one by receiuing him into her house, and the other by enterteining him into her heart, as he was God hee was receiued of Mary, and as hee was man, hee was receiued of Martha, but Mary made choise of the better part, and was preferred before her sister, and although the care of Martha in entertaining of Christ is not to bee misliked: yet Maryes diligence in hearing his doctrine, is of purpose preferred, to teach vs, that it is much better with Mary to study in the word, and so first to seeke the kingdome of God, then with Martha to labour in the world, and so to neglect that heauenly king­dome, and yet notwithstanding such is the cor­ruption of this rusty age, that our greatest care is to prouide for this present life, as the riche man in Luke the twelfth, inlarged his Barnes wherein to put his store for many yeares, but wee neuer, or very late, remember to prouide for the life to come, like that other rich man in Luke 16. that neuer thought of heauen till hee was tormented in hell.

These sisters were godly women, and both earnest fauourers of Iesus Christ, and yet in the manner of their deuotion, there is such diffe­rence that the wordly affection of the one, may in some sort be misliked in respect of the godly exercise and practise of the other. Martha is fore incombered with much seruing, but Mary is at tentiue to heare the word of God: for if it be a matter of cost or trouble, if they cannot heare the word preached without some hinde­rance to their worldly businesse, and some extra­ordinary charge to their pursse, then like the Gadarinites they are content to take their leaue of Christ and his word, and had rather loose that heauenly pearle, then they would part from their worldly pelfe, but let Christians learne first to seeke the kingdome of God, and his righteousnesse, and then to prouide for the things of this life.

Now while Mary was carefull for the food of the soule, Martha was curious to prouide food for the body, her greatest care was to en­tertaine Christ, and to make him good cheere, to testisie her thankfull minde vnto him, that had raised her brother Lazarus from death to life, therefore hee was worthy to bee well en­tertained.

It was well done therefore of Martha, to [Page 9]shew her thankfull minde vnto Christ, but it was not well done at that time, to shew her selfe thankfull in that manner, for shee was to heare the word, for at that time Christ preached the word, it was then no time for her to spend in other affaires, and to neglect the greatest affaire, which is the meanes of our saluation, there is a time wherein wee ought to labour in our vocation, and a time wherein wee ought to heare the word. And as wee may not vtterly neglect our lawfull callings to follow Sermons, so must wee not bestow the Sabaoth which is consecrated to the seruice of God, in following the workes of our vocation. All things haue their appointed time (saith the VVise man) Eccle. 3. and euery thing is seemely in his con­uenient season, but when things are done pre­posterously, and out of order there followeth confusion.

Although Martha did not heare Christ, yet shee did labour for Christ: many in these dayes will neither labour for Christ, nor heare Christ, but as the Israelites were weary of their iorney in the wildernesse, and loathed that heauenly Manna, so these men are weary of euery godly exercise, and are cloyed with the word of God.

Yet behold how our Sauiour Christ reproo­ueth Martha, and excuseth Mary, for when [Page 10] Martha complained of her sister to Christ, that shee would not helpe her, and seeming after a sort to blame our Sauiour for winking at it, requiring him to see the matter amended, but Christ reprooueth Marthas curiositie, and then excuseth, yea commendeth Maryes care, say­ing vnto her, Martha, Martha, thou carest and art troubled about many things, but one thing is needfull. Mary hath chosen the better part, which shall not bee taken from her, one thing is necessary saith Christ, and what is that one thing, euen to heare the word of God prea­ched, which is the power of God to saluation to euery one that beleeueth.

A man may better want all things, then that one needfull thing, and yet wee desire all other things, and neglect that one thing which is so needfull: this one thing hath Mary chosen, and therefore hath chosen the better part. Marthas part is good, because it prouideth for this life, but Maries part is better, because it leadeth to eternall life, it is good to bee occu­pied about our calling to get our liuing, but it is better to bee occupied in hearing the word, which is able to saue our soules: As the head and the foote are both needfull in the body, so Mary and Martha are both needfull in a common-wealth, therefore God hath giuen [Page 11]two vocations vnto man, the one earthly, by his labour, as hee sayd vnto Adam, Thou shalt eate thy bread with sweat of thy browes: the other is heauenly, as is written, Thou shalt serue the Lord thy God in holynesse and righteousnesse, all the dayes of thy life, so there is an actiue life which consisteth in the practising of the af­faires of this life, wherein man sheweth him­selfe to bee like himselfe: and there is a con­templatiue life which consisteth in the medita­tion of diuine and heauenly things, wherein man sheweth himselfe to bee like the Angells: for they which labour in their temporall voca­tion, doe liue like men, but they which labour in spirituall matters, liue like Angels; when these heare the word, then GOD speaketh vnto them, and when they pray, they speake vnto God, so that there is a continuall con­ference betweene GOD and them, because they are continually exercised in hearing and praying.

As for all other things, whether they bee honors, promotions, pleasures, riches, and what not, they serue onely for maintenance of this present life, which is so short, and subiect to mutability, but the word of God, is the food of the soule, the bread of life, that immortall seed [Page 12]which bringeth forth vnto eternall life: Let the word of God therefore be precious vnto vs al­wayes, because it is so permanent.

Againe the spirituall minds are heauenly and looke vp, because their minds are aboue, where their treasure is, but the carnall minds are earth­ly, and looke downe like beasts, because their treasure i [...] below. As the Serpent grouels vpon the earth, so doth the Serpents seed, and hath not so much as the countenance of grace.

Therefore as God hath giuen these vocati­ons vnto euery true Pilgrim, to bee exercised therein, during this present life, the one for him­selfe, the other for God; And for that wee may the better, as it were, beare an euen hand in the practising and exercising of them as God may be pleased, and wee comforted: Let vs there­fore take those directions for the same, as God hath appointed by his word, otherwise wee should not be able to walke aright, but wander cleane out of the right way: For if we doe not aske councell at Gods word, but trust in flesh and bloud, wee are sure to runneawry, for as the difference is betweene the body, and the soule, the one mortall, to liue but a short time, the other immortall to liue for euer, euen so must our exercise and reuerent care bee in our seruice towards them both.

Now for the bodily estate, the Apostle saith. If wee haue food and raiment, let vs be therewith content. 1. Tim. 6. and Salomon beeing both wise and rich, prayed for a competent liuing, saying, Lord giue mee neither pouerty nor riches, onely grant mee a necessary liuing, Pro. 30.8. Againe, the Apostle exhorteth vs to haue our conuersation without couetousnesse, beeing content with such things as wee haue, besides many other like places for the same purpose.

Now the worldly man hath no contentment, but a continuall desire of worldly riches, which is but a false treasure to trust vpon, but Saint Paul sheweth vnto vs a riches which euery true Christian ought to couet and desire, saying, Godlinesse is great gaine, if a man be content with that hee hath. 1. Tim. 6. Out of these words issue many profitable lessons and instructions for all true Christians to obserue and follow, for a Christian shall finde little ioy in riches but shall finde great ioy in the holy Ghost, they shall finde little peace in the world, but shall finde great peace in conscience.

Now, when the Apostle had found out the disease of couetousnesse, hee like a skilfull Phy­sition, goeth about to pick out the greedy worme, which maketh men so hungry for wealth, and then setteth such a glasse before [Page 14]them, which hee calleth contentation, that will make a shilling seeme as great as a pound, and a cottage seeme as faire as a Pallace, &c. that hee which hath but twenty pounds, shall be as merry as he which hath an hundred pounds.

If wee heare and vnderstand them with the same spirit that Saint Paule writ them, then will they so worke vpon our hearts, that euery man shall goe away contented with that hee hath, like Zacheus which before hee had seene Christ, knew nothing but to scrape, but as soone as hee had heard Christ, all his minde was set vpon giuing. This was the first day that Zache­us seemed rich to himselfe, when riches seemed dung vnto him, and godlinesse seemed riches, for when wee contemne riches, then shall wee seeme riche, because no man hath enough but hee which is contented, for wee shall be coue­tous vntill wee become religious. Therefore he that will haue contentation, must leaue his couetousnesse in pawne for it, for what hath brought vsury, and simony, and bribery, and cru­elty, enuie, strife, and deceit into the world, and made euery house an Inne, and euery shoppe a market of othes and lyes, and fraude, but the superfluous loue of money, and therefore name couetousnesse, and thou hast named then the mother of all these mischiefes.

Of them which seeme to bee wise, there bee no such fooles in the world, as they which loue money better then themselues, but this is the iudgement of God, that they which deceiue others, deceiue themselues, and liue like Caine which was a vagabond vpon his owne land, so they are beggers in the middest of their wealth: for though they haue vnderstanding to know riches, and a minde to seeke them, and wit to finde them, and policie to keepe them, yet they haue a false sight and bleered eye, that when their riches lye before them, they seeme poore, and hee which hath so much, seemeth richer then they.

It is a wonder to see men compassing about seeking what they may get, such loue is there betweene men and money, that they which pro­fesse good will vnto it with their harts, will not take so much paines for their life, as they take for gaine, therefore no maruell if they haue no leisure to sanctifie themselues, which haue no leisure to refresh themselues. Our Sauiour Christ knew what hee spake, when hee said: No man can serue two Maisters, meaning God and the world, therefore the Apostle saith, The loue of this world is enmity to God, signifying such emulation is betweene these two, that God cannot abide the world should haue a part, [Page 16]and the world cannot abide that God should haue a part, therefore the loue of the world must needs be emnity to God.

And so no couetous person is Gods seruant, but his enimy, for this cause couetousnesse is called Idolatry. Now the Apostle to make vs to loue godlinesse, hee calleth it by the name of great gaine, heare wee may see that God doth not command men to bee godly onely, because it maketh for his glory, but because godlinesse is profitable to vs. Also, for godlinesse is not called gaine in respect of God, but in respect of vs, it is gaine to vs, but it is duty to him, so it is not called a health in respect of vs, because it is the health of our soules, so it is not called a king­dome in respect of God, but in respect of vs, because wee are intituled to the kingdome, by this difference from the reprobates.

Now put all the good things in the world together, and the goodnesse of all is found in godlinesse, to shew that the godly are as well, as merry, as content, with their loue towards God, and Gods loue towards them, as other are with health, and wealth, and pleasure. Therefore it is said of the godly, The feare of the Lord is their treasure.

But the riches of the world are called earthly, transitory, snares, dung, as though they were [Page 17]not worthy to bee counted riches, and therfore to draw the earnest loue of men from them, the holy Ghost brings them in with such names of disdaine, to disgrace them with their louers.

But when hee comes to godlinesse, which is the riches of the soule, then hee calleth it great riches, heauenly riches, vnsearchable riches, euerlasting riches, with all the names of pleasure, and all the names of happinesse.

The worldly man hath a kinde of peace and ioy, and riches, but it cannot be called great, be­cause they haue not enough, they are not con­tent, as the godly are, therefore godlinesse hath his honour, to be called great gaine.

Riches makes bate, but godlinesse makes peace, riches breeds couetousnesse, but godli­nesse brings contentation, riches makes a man vnwilling to dye, but godlinesse makes a man ready to die, therefore onely godlinesse hath this honour to be called great riches, such ioy, such peace is in godlinesse, and yet no man couets it.

For this is the quality of vertue, it seemeth nothing vnto a man, vntill he haue it, but when hee hath found it, hee will not then loose it a­gaine for all the world, because it brings him to be contented with that he hath: Now because contentation is of such a nature, that it can please it selfe with pouerty aswell as riches, as though [Page 18]it had all which they wanted, and this content­ment wee owe to godlinesse because it is not possible for a wicked man to bee contented, but the godly man hath found that which all the world doth seeke, that is enough.

It is sildome seene that contentation is found in riches, therefore the Apostle teacheth vs, to seeke it in godlinesse, saying, Godlinesse is great riches, and this riches the world seldome think­eth of, but when Godlinesse commeth vnto a man, it saith; Peace be in this house, peace be in this heart, peace be in this man, and this is the signe whether Godlinesse bee in a man, if hee haue ioy and contentment with that he hath: if he haue much, he can say with Saint Paul, I haue learned to abound, if he haue little, I haue l [...]arned to want, that is, if we haue much as Abraham, as Lot, as Iob, as Iacob, &c. Yet it cannot corrupt his mind, for though the godly man be full of ri­ches, yet his heart is not rent, his minde is not troubled, his countenance is not changed, be­cause he remembreth that these things were gi­uen him to do good: such a commander is con­tentation, that wheresoeuer shee setteth foote, an hundreth blessings waite vpon her, in euery disease shee is a Physitian, in euery strife shee is a Lawyer, in euery doubt shee is a Preacher, in euery griefe shee is a comforter.

Therefore if wee see a man contented with that hee hath, it is a great signe godlinesse is en­tered into him, for the heart of man is made the temple of God, and nothing can fill it but God alone.

Therefore blessed is the man whom godli­nesse doth make rich saith Salomon, and bring­eth no sorrow of heart with it Pro. 10.22. these are the riches which at the last wee must dwell with, when all the rest which we haue lyed for, and sworne for, and fretted for, and broken our sleepe for, and lost many a Sermon for, will for­sake vs, like seruants which change their Mai­sters, then godlinesse shall seeme as great gaine vnto vs, as it did to Saint Paul, and hee which loued the world most, would giue all that hee hath for a dram of faith, that he might be sure to goe to heauen when he is dead, though he went towards hell so long as he liued.

Thus wee may see the fruites of godlinesse, and the fruits of couetousnesse: for if wee bee couetous, wee shall neuer haue enough, al­though we haue too much, but if we bee godly, wee shall haue enough, though wee seemed to haue nothing: therefore what counsell is there to be taken herein, but as our Lord Iesus coun­celled his Disciples; Bee not friends to riches, [Page 20]but make you friends of riches, and know this that if wee cannot say with Saint Paul, in what estate soeuer we are in, wee haue learned there­with to be content, that is whether we be riche or poore, in health or sicknesse, or in any other estate whatsoeuer, if contentation be not there, then godlinesse is not yet come vnto that man, for the companion of godlinesse is contentati­on, which when shee commeth will bring vnto vs all good things.

Thus much for this first part, wherein is con­tained the beginning of our Pilgrimage iour­ney, beeing strangers here placed in this world, and withall hauing all other creatures giuen and made in subiection for the vse and seruice of man. And so consequently man himselfe, while he remaineth a Pilgrim to ferue God his Creator, with true faith, obedience, and holy­nesse of life all his dayes, and that all earthly things be made indifferent for the vse and ser­uice of man, with a breefe note how the most part of this world doe runne contrary in this point, and doe not take care of that duty and businesse for which alone they were created and placed here in this world, and is also declared what great dangers and destructions such run­ners away fall into, with an admonition to all true Christians, which are but strangers and [Page 21]Pilgrims in this world, and hauing many eni­mies to encounter withall, and for the auoyding the dangers of them, wee ought to bee carefull to distinguish truly betweene spirituall and worldly care, which is recited in the story of Martha and Mary, by our Lord and Sauiour Christ himselfe. Also that God hath giuen two vocations vnto men, the one heauenly and spi­rituall for the soule, the other earthly and tem­porall for the body; therefore as God hath gi­uen these vocations to euery Christian to be­exercised therein, the one for our selues, the o­ther for God, and that we may the better beare an euen hand in the vse and practising of them, as God may be glorified, and we comforted, we must embrace and follow the exhortation of Saint Paul, where hee saith. That Godlinesse it great gaine, if a man bee content with that hee hath. 1. Tim. 6.6. wherein ensueth many profi­table lessons for the better performing of these two duties both for Gods glory and our com­forts.

The Pilgrims iorney towards Heauen. Part. 2.

IN this second part is contained a more carefull and speedy going forward, in feeking to come to the knowledgment of the true way, which leadeth euery true Pilgrim to his wished desire that is, eternall rest and happinesse, to raigne with Christ our Saui­our, and his Church in the kindome of God his Father, for euermore: And in this part is set downe three speciall consequents to bee obser­ued and followed. The first is a speedy begin­ning and going forward in Christian religion, set downe by Salomon in Eccle. 12.2. saying, Remember thy maker in the dayes of thy youth, or euer the dayes of aduersitie come, which may bee called the young mans taxe. The second is like­wise set downe in the Pro 23.26. saying, My sonne giue mee thy heart, and let thy eyes haue plea­sure in my wayes: which may be called the Chri­stian mans sacrifice▪ The third is the prayer of Moyses, in the Psal. 90.12. saying; Teach vs O Lord to number our dayes, that we apply our hearts vnto wisdome: and may fitly be called the godly mans request.

In these three notes or parts, are set downe many godly and profitable lessons and instruc­tions to bee followed of euery true Christian, which is carefull of his owne saluation and see­keth for the kingdome of God, and the righte­ousnesse thereof, with such obedience of life and conuersation, as may be agreeable vnto the holy word of our God. And for that God would not haue vs to loose our labour, but he would haue vs seeke and find, to aske and receaue, to runne and obtaine: therefore the Apostle saith, So run as you may obtaine. 1. Cor. 9. As there is a heauen, so there is a way to heauen; one way Adam came from Paradice, and by a nother way hee must returne to Paradice, the passage is not so stopt, but there is a way, though a straight way, and therefore few doe finde it, but onely those which are like Iacob, that dreamed and saw a Ladder which reached from earth to heauen, and the Angels discended, and ascended by it, to shew that no man ascended to heauen, but by that Ladder: This Ladder is Christ, which saith, I am the way, in Iohn. 14. there hee bid­deth vs to follow him: If wee must follow Christ, let vs see how hee went to heauen, hee began betime, for at Twelue yeares of age hee sayd, I must goe about my fathers businesse.

Hee made speed, for Iohn saith 21.25. that hee spake and did more good things in three and thirty yeares then could be written. Salo­mon sheweth when it best time to sow the seed of vertue, that it may bring forth the fruite of life, and make a man alway ready to dye. Let him remember his Creator in the dayes of his youth, and so all his life shall runne, the middle like the beginning, and the end like the middle: for if the minde be planted in sinne, in the time of youth, sildome any goodnesse buddeth out of that stock, for vertue must haue a time to grow, the seed is sowne in youth, which commeth vp in age. As the Arrow is directed at the first, so it flieth all the way, ouer or vnder; but it neuer findeth the marke, vnlesse it be leuelled right in the hand. So they which make an euill begin­ning, forspeake themselues at the first, and wan­der out all their race, because, when they should haue directed their life aright, they wandred cleane contrary way.

Therefore God requiring the first borne for his offring, & the first fruits of his seruice, requi­ring the first labours of his seruants, because the best season to seeke God in, is to seek him early.

Therefore Wisdome saith, they which seeke mee early shall finde, but to them which deferre, shee saith: yee shall seeke mee, but yee shall not find me: [Page 25]therefore the holy Ghost cryeth so often. This is the acceptable time, this is the day of saluation, to day heare his voyce, &c.

So hee which taketh time is sure, but hee which looseth time oftener faileth then spee­deth: for when golden oportunity is past, no time will fit for it: therefore linger not with Lot, for if the Angell had not snatched him away, he had perished with Sodom for his delay.

Samuell began to serue God in his minority, and was made a Prophet, Timothie began to read the Scriptures in his child-hood, and was an Euangelist, Daniell beeing in captiuity in Ba­bilon, and a yong man, would not bee changed from the seruice of his Lord God, but prayed dayly vnto him, yea though hee were therefore put into the Lions Den, yet the Lord deliuered him from the Lions, and brought him in great estimation with the King, and also a great Pro­phet. Dauid beeing the yongest of his brethe­ren, could not abide to heare Goliah to raile of his God, tooke in hand to fight with him, and slew him, when none of the hoast durst. Ioseph beeing the yongest of his bretheren, but Benia­min, being sold by his bretheren into Egipt, and there because he would not defile the law of his God, by committing fornication with his Mi­stresse, was wrongfully throwne into prison, yet [Page 26]the Lord his God deliuered him forth, and brought him in great fauour with King Pharao, and was made ruler ouer all his kingdome.

Therefore this doth teach vs, how God doth loue and regard timely beginners in religion, & so to serue him accordingly, so that they which are yong, need not to trye the snares and allure­ments of the world, or the issues and effects of sinne, which old men haue laid before them, but go a merrier way to obtaine their wished desire, that is this, saith Salomon, Thou must remember thy Creator which did make thee, which hath elect­ed thee, which hath redeemed thee, which dayly preserueth thee, which will for euer glorifi [...] thee. And as the kinde remembrance of a friend doth recreate the minde, so to thinke and meditate vpon God, will supply thy thoughts, dispell thy griefe, and make thee cheerfull.

Now if thou wouldest haue this ioy, comfort, and pleasure to belong vnto thee, and wouldest escape those thousand miseries, vexations and vanities which Salomon by many weary and te­dious toiles sought to make naked before thee, and yet held all but vanity, when hee had found the right way, Thou must, saith he, remember thy maker in the dayes of thy youth, and then thy hap­pinesse shall bee as long as thy life, and all thy thoughts whilest thou remainest on earth, a for­tresse [Page 27]of the glory of heauen: this is the summe of Salomons counsell.

Salomon findeth man seeking happinesse out of the way, he pittieth to see him seeke, and not find, to run, and not to obtaine, therefore he set­teth him in the way like a guide sent from God, which often hath straied himselfe before, and be­ing now recouered to the right way againe, standeth like a Marke of knowledge in the tur­nings that lead vnto blind by-wayes, to direct all those that seek for comfort, that they may fol­low the ready path that leadeth to eternal hap­pinesse: Therefore from the first setting forth, euen from the time of youth, when man begin­eth his pilgrimage course, Salomon telleth how he shall therein prepare himselfe to walke, and setteth him in a faire high way, wherein is no turning, either to the right hand or to the left, which he calleth the Remembrance of God, as if he should say, Walke with God, as Henock did, & remēber wel he that shalbe thy Iudge, doth see all that thou dost & heareth thee euery word, & thy thought shal keep thee in y^e way at all times.

Now Salomon setteth forth the dangers of delay, and draweth them forward as it were with two cordes, that is, short time of their youth, & the infinite infirmities of age, to shew how soone our youth is gone, which we thinke [Page 28]neuer will haue end. Salomon doth not reckon it by yeares, but by dayes. In the dayes of thy youth, so the Scripture numbers our life by dayes and houres, and minutes, to teach vs to make carefull vse of all our time, and euery day thinke vpon our end: yet least they should poste ouer the remembrance vntill age come, which is the generall day, that all for the most part set to repent in: therefore after this verse, Salomon bringeth in the old man, deafe, blind, and lame, and stammering for the yong man to behold, as if hee should say: Looke my sonne, is this man fit to learne, which cannot heare, nor see, nor speake, nor goe? Therefore remember thy Crea­tor in the dayes of thy youth, before this doting age come vpon thee: this then is the leuell of your message, to hasten forward them which tra­uell towards heauen, because there is great space betweene God and vs, and much a doo to aspire the top of the Mount of Sion, but more a doo to aspire the top of the mount of heauen.

This is the preferment of our sinnes, if they haue beene our companions in youth, in age they will be our counsellers and Maisters too: therefore the best season to seeke God in, is to seeke him early, before the floods of wrath arise, and the heape of sinnes stand vp like a rampired wall betweene God and vs. Therefore saith our [Page 29]Sauiour Christ, If you seeke the kingdome of God first, al other things shal be cast vpon you: he saith not seeke the world first, that heauen shall be cast vppon you, he that doth belieue this would first seeke heauen: And wee say first, let mee bury my father, first let mee bid my friends farwell, and so many things come first, so long in burying our fathers, so long in bidding our friends farwell, that is to say, the riches, honors and pleasures of this world, that there is left no time to seeke the kingdome, but follow mee, is turned to follow vs. Christ must followe our sinnes, and come after our pleasures, or else he shall not be serued at all, therefore I can not say to you as Christ: seeke first the kingdome of heauen, for then you should haue sought it long ago, but now it must be said, which the Apostle saith. Redeeme the time and at last seeke the kingdome of heauen, for it is to bee feared, that as little flyes, when many came together, pla­gued and destroyed the Egiptians, so shorte howers but many in sinne and securitie will steale away our whole life and deceaue our repentance.

There bee not many Lots, but many linger like Lot, loth to depart, vntill wee fee the fire come; there bee not many Simions, but many as old as Simion, which neuer yet imbraced [Page 30]Christ in their hearts, they thought to repent before they were so old, yet now they dote for age, they are not old enough to repent: Woe to the security, woe to the stubburnesse, woe to the drowsinesse of this age.

Consider this, yee which might haue knowne a thousand things more then yee doe, if you had begone when Salomon taught you, for God will not alwayes knock at the doore of your hearts. Christ will not alwayes clock like a Henne to gather her Chickins, Iohn will not alway crye, Repent, for the day of the Lord is at hand, but mercy is in the foreward, and Iudge­ment in the reereward, yet Wisdome cryeth in the streetes. Let euery Ioseph store vp before the famine come, for hee which promiseth thee pardon when thou returnest, doth not pro­mise that to morrow thou shalt returne, Re­pentance is a gift, and a gift must bee taken when it is offered, for the time past is gone, and thou canst not call that to repent in, the time to come is vncertaine, and thou canst not assure that to repent in, the present time is onely thine, and thou mayest repent in that, but a non that will bee gone too.

Therefore as Samuel began to serue God in his minority, as Timothy read the Scriptures in his child-hood, so whether thou bee old or [Page 31]yong, thy repentance cannot come too soone, because thy sinne is gone before. And if thou lackest a Spurre to make thee runne, see how euery day runneth away with thy life, youth commeth vpon child-hood, age commeth vpon youth, death commeth vpon age, with such a swift saile, that if all our minutes were spent in mortifying our selues, yet our glasse would not bee runne out, before we had purged halfe our corruptions. All these examples and sentences, and prouerbes, & reasons, do cry with Salomon, Remember thy Creator in the dayes of thy youth.

Now it followeth in this second note or part to be obserued, for the better performance of this our Christian duty, wee must yeeld vnto GOD that sacrifice which hee requireth, and penned by Salomon 22.26. vnder the name of Wisdome, and directed vnto her sonnes, for the children of God are called the children of Wisdome, therefore Wisdome entreateth her sonnes, that they would giue her their hearts. This Wisdome is GOD, wee by adoption are his sonnes, and our heart is that which Christ calleth spirit and truth without hypocrisie, Giue me thy heart saith God: Dauid as though hee were at a stand and sorrowed that hee could not doe enough for God, broke forth to himselfe: What shall I giue vnto the Lord [Page 32]for all that he hath giuen me: Psal. 116. the Lord as it were hearing these sighes of his seruants, which care and study what they may doe to please him, comes in their suspence, and like a friend, which desireth nothing but good will, answers from heauen, My sonne giue me thy hart, vnder which sute he taxeth them besides, which are suters alwayes to him, and looke still to re­ceiue more benefits, and yet neuer cast in their mindes what they shall giue: therefore their tribute is set downe by equall measure, euery man must homage his heart, which is euen the continent of all, and gouernour of mans house, which sits on the bench like a Iudge to giue the charge, and teacheth the toung to speake, the hand to worke, the feete to walke, the eare to attend, the eye to obserue, the minde to choose, the flesh to obey: This heart we must present to God, like a burnt sacrifice, wherein all is offered together. A wise toung, a diligent hand, a warie foote, a watchfull eare, a humble minde, an obedient flesh, put all together and it is but thy heart. My sonne, saith God, giue me thy heart.

This mite God will haue, for all his benefits, which wee may best affoord him, but thy almes to the poore, thy counsell to the simple, thine inheritance to thy children, thy trauell in thy vocation, but thy heart vnto God, hee which [Page 33]is a spirit, requireth the spirit, and delighteth to dwell in the hearts of men.

God here plants himselfe as in a Castle which is alwayes besieged, with the world, the flesh, and the Diuell, if thy enimy get a thought, or a word, or a worke, yet hee hath but raised the walls, but and if hee take the heart, then the fortresse is left, & for that time all our thoughts, words, and workes are in captiuity vnto him.

Therefore giue God thy heart, that hee may keepe it, not a peece of thy heart, nor a roome in thy heart, but thy whole heart, in the 6. of Deut. hee asketh all thy heart, all thy soule, all thy strength, there hee requireth all, least wee should keepe a thought behind.

Yet is thy heart but a vaine heart, a barren heart, a sinfull heart, vntill thou giue it vnto GOD, and then it is the temple of the Holy Ghost, and the Image of God, so changed, and formed, and fined, that God calls it a new heart.

So the heart is all and cheefe in request, be­cause if there bee any goodnesse, it lieth in the heart, and hee which giueth the heart giueth all, for out of the aboundance of the heart the mouth speaketh, the eye looketh, the eare liste­neth, the foote walketh to doe good or euill.

Wee see Dauid is called a man after Gods owne heart, but because when God said, Giue [Page 34]me thy heart, his spirit answered like an Eccho, I giue thee my heart, goe my heart vnto thy ma­ker, thy bridgroome hath sent for thee, put on thy wedding garment, for the king himselfe will marry thee.

Therefore let al suiters haue their answers, that the heart is married already, and say God hath my heart, and he shal haue it, but take heed that thy heart doe not deceiue thee and say it is Gods, when it is the worlds, but by this thou shalt know whether thou hast giuen it to God or no, if it bee gone, and set forward to God, al­thy members will follow after it, the tongue wil praise him, the foote will follow him, the eare will atend him, the eye will watch him, the hand wil serue him, nothing wil stay after the heart, but euery one goeth like hand-maides af­ter their mistris.

This Christ verifyed saying, Make cleane within all & shalbe cleane, Saint Paul teacheth vs to make melody to the Lord in our hearts Ephes. 5. shewing that there is a comfort of al the mem­bers, when the heart is in tune, and that it sounds like a melodie in the eares of GOD, and makes vs reioyce while wee serue him, wee haue an ensample hereof in Christ which said it was meate and drinke for him to doe his Fathers businesse.

Therefore Salomon picketh out the heart for God, speaking as though hee would set out the pleasants and farest, and easiest way to serue him, without any grudging, or toile or wearinesse, touch but the first linke and all the rest will follow, so set the heart a going and it is like the poise of a Clocke which turnes all the Wheeles one way, such an oile is vpon the heart which makes all nimble and corant about it, therefore it is almost as easie to speake wel and doe wel, as it is to thinke wel, if the heart indite a good matter, no maruel then though the tongue bee the penne of a ready writer, but and if the heart bee dull, all is then like a left hand, so vnapt and vntoward that it cannot turne it selfe to any good.

The life and conuersation of a man testifieth what is in the heart, and the tongue wil hardly keepe secret what is therein.

Our Sauiour Christ verifieth this when hee saith, either make the tree good, and his fruite good, or else make the tree euil, and his fruite euill, for the tree is knowne by his fruite, for a good man out of the good treasure of the heart bringeth forth good things, and an euill man out of the euill treasure bringeth forth euill things.

Therefore the tongue will not praise, be­cause the heart doth not loue, the care doth not [Page 36]heare, because the heart doth not minde, the hand doth not giue, because the heart doth not pitty, the foot will not goe because the heart doth not stirre; so that all stay vpon the heart, thus to shew that hee deserueth all, euen the Lord our God which bringeth all.

Againe, God requireth the heart, shewing that the things of this world are not worthy of it: no not a thought, for if the heart bee the temple of God, hee which giueth it to any thing else, committeth sacriledge, and breaketh that Commandent, Giue vnto God, that which is Gods. Math. 22.

Againe, that all should so consent with the heart, that wee should speake, as if our heart did speake; pray as if our heart did pray, heare as if our heart did heare; giue, as if our heart did giue; remit, as if our heart did remit, &c. As the Apostle saith; Doe all things hartily, Colos. 3.23. Which if wee could doe nothing that wee doe, should any way trouble vs, because nothing is troublesome, but that which goeth against the heart.

God will not haue vs to speake to him, nor come to him for any thing, vnlesse wee bring our hearts vnto him, for the tongue without the heart, is a flattering tongue, the eye without the heart, is a wicked eye, the eare without the [Page 37]heart, is a vaine eare; the hand without the heart, is a false hand, hee which gaue but a mite, and bringeth his heart, bringeth more then he which offereth a Talent.

God delighteth himselfe in giuing, and there­fore hee loueth a cheerefull giuer, but hee can­not giue cheerfully, which giueth not his heart, for hee which giueth God his lippes, insteed of his heart, teacheth God to giue him stones in steed of bread, that is a shadow of comfort, for comfort it selfe.

Of all the suters that come vnto vs, it seemeth there is none which hath any title to claime the heart, but God, which challengeth it by the name of a Sonne. As if hee should say, thou shalt giue it to thy Father, which gaue it to thee: art thou my sonne? my sonnes giue me their hearts, and by this they know that I am their father, if I dwell in their hearts: for the heart is the temple of God: therefore if thou be his fonne, thou wilt giue him thy heart, because thy Father defireth it, thy Maker desireth it, thy Redeemer desireth it, thy Sauiour desireth it, thy Lord and King, and thy Maister desireth it, which hath giuen his sonne for a ransome, his spirit for a pledge, his word for a guide, the world for a walke, and reserueth a kingdome for thine inheritance.

Now if wee would consider the right way, [Page 38]whereby we may giue our hearts vnto God, the counsell of him whoe speaketh nothing but the very truth, and he himselfe is the truth that is our Lord and sauiour Iesus Christ which saith, where your treasure is there will be your hearts also, therefore let our conuersation be in heauen, and vpon heauenly thinges, that wee may thereby make our trasure there, and so wee shall haue our heartes there placed, where our enemies cannot take it from vs, thus much for this note as hath beene said, now it followeth in the next.

Now if wee haue not remembred our Lord and Creator in the daies of our youth, and with­all haue not giuen our hearts vnto him, whereby we might become religious, and to increase in vs renewed hearts and mindes for the better vn­derstanding and finding out the right path-way which leadeth vnto eternall happinesse, there­fore I say if wee haue not prepared our selues and done this already, as hath beene declared in this second part, it is then now high time to be­gin to remember God, and to giue our hearts vnto him in age, or else to forget him for euer­more, for the gray-head which looketh euery day for his last Sabaoth, when hee shall rest in the graue, had neede to pray twice asmuch, [Page 39]heare twice as much, do twice as much to prepare sacrifice of his body and soule ready, and accep­table vnto GOD, because the night is at hand when he cannot pray, nor heare, nor repent any more: It is said, the Diuell is very busie, because his time is short, but an ould mans is shorter, therefore if youth had neede of legges, age had neede of winges, therefore in the next con­sequence it is further to bee obserued what further duties wee are to proceede in as fol­loweth.

Moyses in the 90. Psalme. vers. 12 saith, teach vs to number our daies that we may apply our hearts vnto wisdome, this Psalme was compiled by Moy­ses as may appeare by the title; At what time the spies returned from the land of Canaan, and God for the murmuring of them pronounced that all which were aboue twenty yeares ould should die in the wildernesse except Caleb and Iosua: that encouraged their bretheren to goe into Canaan.

Now when Moyses heard the sentence of death pronounced against him-selfe and all the Iewes which came out of Egypt, except onely two: That all should die before they came to the land which they sought for, he pray­eth thus for himselfe and the rest. Teach vs O LORD to number our daies that wee may [Page 40]giue our hearts vnto wisdome, that is, seeing wee must needs dye, and that our dayes are short, teach vs therefore to thinke vpon death, that wee may dye in thy feare O Lord, and so to liue againe for euermore: this sheweth vs, that the consideration of our mortality, will make vs apply our hearts to godlinesse, therefore Moyses thinking of his death, runneth to wisdome as a remedy against death.

Therefore wee must come to some Schoole­maister, which is like Saint Iohn Baptist: what shall wee doe, that wee may growe in know­ledge, as wee grow in yeares? Teach mee (saith Moyses) to number my dayes, that I may apply my heart to wisdome; whereby Moyses telleth vs, that this was one of his helps, which made him profit in the knowledge of God. To remember his daies: as a man which hath a set time for his taxe listneth to the clock, & counteth his houres.

So wee haue a set time to serue God, worke while it is day, Iohn. 9.4. saith Christ: what hee doth meane by this day, the Apostle sheweth vs, saying: This is the day of saluation, that is, This life is the day wherein wee should worke our saluation: this is a long taxe, therefore wee had need to remember our dayes, and loose not a minuit, least we be be-nighted before our work be done. As God hath numbered our dayes, so [Page 41]we must learne to remember our dayes, or else it seemes we cannot apply our hearts to wisdom, that is, vnlesse wee thinke vpon death, wee can­not fashion our selues to a godly life, though we were aswell instructed as Moyses was.

This we find dayly in our selues, that the for­getfulnes of death, maketh vs to apply our hearts vnto folly, and pleasure, and all voluptuousnesse, that contrary to his aduice, worke your saluation, we worke our damnation: therefore this is the fruite which commeth to a man, by numbring or remembring his dayes, God teacheth man to apply his heart to wisdome, and that is his lesson which he giueth for that purpose, Remember thy dayes, that is, thinke that wisdom is a long study, and that thou hast but a short time to get it, and this will make thee get ground of vertue.

Therefore, fiue things are to be noted in these words; first, that death is the heauen of euery man, whether hee sit in the throne, or kept in a cottage, at last hee must knock at deaths doore: The second is; That mans life is decreed, and his bounds appointed, which he cannot passe. Third­ly, that our dayes are few, as though wee were sent into this world, but to see it. Fourthly, the aptnesse of man to forget death, rather then any thing else. Lastly, to remember, how short a time wee haue to liue, will make vs to apply [Page 42]our hearts to that which is good. For the first poynt is, that as euery man had a day to come into this world, so hee shall haue a day to goe out of this world, we are not lodged in a Castle, but in an Inne, where we are but guests, & ther­fore S. Peter calleth vs Pilgrims and strangers, we are not citizens of the Earth, but citizens of Heauen. And therfore the Apostle saith, We haue here no abiding citty, but we looke for one to come as Christ saith, My Kingdome is not of this world, so we may say, my dwelling is not of this world, but the soule soreth vp-ward whence it came, and the body stoopeth downeward whence it came, euery man is but a tennant at will, and there is nothing sure but death. In Paradice we might liue or die, euery thing and euery day suffers some eclips and nothing standeth at a stay, but our Creator calleth to another, let vs leaue this world, our fathers summoned vs, and we shall summon our children to the graue.

So in an houre wee are, and are not, wee may well bee called earthen vessells, for we are soone changed, what doe we learne when we thinke of this but that which Moses saith, to apply our harts vnto wisdome? The second note is that the time of man is set & his bounds apointed, which he cannot passe, to this Iob beareth witnesse say­ing. Are not his daies determined, thou hast appoin­ted [Page 43]his bounds which he cannot passe. Againe Iere­my saith, they could not stand, because the day of their destruction was come. As there is a day of dis­truction and a day of death, so there is a day of birth, a day of mariage, a day of honour, a day of deliuerance, according to that the determinati­on is made, that is GOD hath determined all things. As God appointed a time when his Son should come into the world, and he came at the same time, as the Prophets and Euangelists ac­cord. So he hath appointed a time when all bles­sings shall come vnto vs, and they come at the same time.

It may bee some will say, if any time bee set, thus long I shall liue and I cannot passe, then will I take no Phisicke, you may aswell say I will take no meate: God hath not ordained the end with­out the meanes, but the meanes aswell as the end.

If he hath appointed one to die in his youth he hath appointed meanes to shorten his life, or if he haue appointed one to liue long, he hath ap­pointed also some meanes to preserue him.

The third note is that our life is but short, the Rauen, the Phenix, the Hart. Lion, and the Elephant fulfill their hundreds, but Man dyeth when he thinketh yet his sun riseth before his eyes bee satisfied with seeing, or his eare with [Page 44]hearing, or his heart with lusting, then death knocks at his dore, and wil not giue him leaue to meditate an excuse before he come to iudgmēt.

This was the Arithmetick of holy men in for­mer times, to reckon their dayes, so that their time might seeme short, to make them apply their hearts vnto wisdome. As thus, first they did deductt the time, which is past, for the time which is past is nothing, then they did deduct the time to come. The time to come is vncer­taine, for no man can say that he shall liue any time: Now when the time past and the time to come is set aside, there is then nothing left but the present time, and is but a moment which is not so much in respect of eternity as a little moat to the whole world.

Thus wee may see what an Epitome mans life is come to, Dauid numbred his dayes by mea­sure, My dayes saith he are like a span long, Iob sayth: Man (which is borne of a woman) hath but a short time to liue. Our fathers (marueling to see how suddenly men are, and are not, com­paring life to a dreame in the night, to a bubble in the water, to an arrow which neuer resteth, til his fall. This is our life, for while we enioy it we loose it as Iacob sayd, that his dayes had bene few, so we may say that our dayes shall be few.

For as some came into the vineyard in the morning, and some at noone, and some at night for there must be some goe out of this worldly wildernesse in the morning, some at noone, and some at night, some mans life hath nothing but a morning, some hath a morning and a night, he which liueth longest: liueth al toe day: so that a glorious life, may be compared to a glorious day, and a sorrowfull life to a bloody day, and a long life to a Summers day, and a short life to a Winters day.

Now why hath God appoynted such a short time to mankind in this world, surely least hee should deferre to doe good, as his manner is, for though his life be so short, yet he thinketh it to long to repent, for we deferre til that week which we thinke wil be our last: Consider this all which trauell toward heauen, had wee not need to make hast, which must goe such a long iourney, in such a short space, how can he chuse which remembreth that euery day runneth a­way, with his life.

The fourth poynt is our aptnesse to forget death, rather then any thing els, and therefore Moyses prayeth the Lord to teach him to re­member his dayes, as though they were stil slip­ping out of his mind: For when Moses prayeth the Lord to teach him to remember his dayes, [Page 46]he signifieth that hee very faine would remem­ber them, but still his minde did turne from them, and that hee could not thinke vpon them longer then hee thought on the Lord which taught him to remember them.

Such is the rebelious nature of ours, we can­not remember that which wee should, because we are apt to remember so many things which we should forget.

How often doth the Scripture call death to our remembrance, and yet wee read how many put the day of death from them, and would not remember it. Salomon bids vs remember that we shall come to iudgement, yea wee say in our hearts, there is no death, or at least death will not come before we be old.

There is a kinde of men which cannot abide to heare of death, they are sicke with the name of it, the reason is, death prophsied no good to the wicked, but euil, for which they cannot abide it, for death commeth to the wicked like a Iai­lor, which commeth alwaies to haile them to pri­son, therfore their care is not to remember death, that thereby they might apply their hearts vnto wisdom, and so loose their pleasures, before their time, for he which doth not purpose yet to leaue his sin would not be troubled with any thought that might make him take his pleasure fearefully, [Page 47]for the deuil doth neuer teach a man to remēber his death because he gaineth by the forgetfulnes of death, but the Lord our God which would haue vs to apply our hearts vnto wisdom, it is he which teacheth vs to remember our daies.

The last point, that to remember how short a time wee haue to liue will make vs apply our hearts to that which is good, two things are to be noted in these words, first that if we wil find wisdome we must apply our hearts to seeke her; the second that remembrance of death makes vs to apply our hearts vnto it: touching the first, Moyses found some fault with himselfe, for for al that he heard, and did see and obserued, and was compted wise yet he was new to begin to apply his heart to learne wisdome, so vnsaciable and couetous (as I may say) are the seruants of God, for the more wisdome, faith and zeale they haue, the more they defer.

Therefore the way to get wisdome is to apply our hearts vnto it, for from that day which a man beginnes to apply his heart vnto wisdome hee learneth more in a month after then hee did in a yeere before, euen as wee may see the wicked, because they apply their hearts to wickednesse, how fast they proceed, how easily & how quick­ly they become perfect swearers, expert drunc­kerds, cunning deceiuers.

So if you would apply your harts as throughly to knowledge and goodnes, you might then become like the Apostle, which teacheth you, therefore when Salomon sheweth men the way how to come by wisdome, he speaketh often of the heart: As giue thy heart to wisdome, Let wisdome enter into thine heart, get wisedome, keep wisdome, embrace wisdome.

Thus we haue learned how to apply our harts to knowlede, that it may doe vs good, that we may say with the Virgin Mary, My heart doth magnifie the Lord, and then the heart will apply it to the eare, and the tongue (as Chrict saith) out of the aboundance of the heart, the mouth speaketh.

The second note to be obserued is, that re­membrance of death maketh vs to apply our hearts to wisedome: as many benefits come vnto vs by death, so many benefits come vnto vs by the remembrance of death. And this is one that maketh a man to apyly his heart vnto wisdome, for when he considereth that he hath but a short time to liue, he is carefull to spend it wel, like Moses, of whom it is written, that when he con­sidered hee had but a short season to liue, hee chose rather to suffer affliction with the children of God then to enioy the pleasures of sinne for a season.

This wisdome the fathers called the wisdome of the crosse, which we call the best wisdome, because it is dearest bought, it is hard to thinke of a short life, and to thinke euill, or to thinke of a long li [...]e and thinke well.

Therefore when Ieremy had numbred all the calamities and sinnes of the Iewes at the last he imputed all to this, she remembred not her end Lam. 1.9. So it may be iudged why natural men care for nothing but their pompe, why great men care for nothing but their honour and dig­nity, why couetous worldlings care for nothing but their gaine, why voluptuous Epicures care for nothing but their pleasures, that it may be said with Ieremie they remembred not their endes.

Seeing then that so much fruit groweth of one stalke, which is the numbring of our dayes. Let vs therefore consider what an haruest we haue lost, which happily before this day haue neuer prayed with Moses that the Lord would teach vs to remember our dayes, but also how many dayes haue we spent and yet neuer thought why any dayes were giuen vs.

It may be that thou hast but twenty yeares to serue God, wilt thou not liue twenty yeares like a Christian, that thou maist liue many thou­sand yeares like an Angel? It may bee that thou [Page 50]hast but tenne yeares to serue God, wilt thou not serue ten for Heauen, which wouldst serue twenty yeares for a farme?

If thou be a man, halfe thy time is spent al­ready, if thou be an old man, then thou art draw­ing to thine Inne, and thy race is but a breath for this cause God would not haue men know when they should dye because they should make ready at all times, hauing no more cer­tainty of one hower then an other.

Thus you see that death is the last vpon earth and that the time of man is set, and that his race is short, and that he thinkes not on it, and that if he did remember it, it would make him apply his mind to good as he doth to euill. And thus I end as I began, the Lord our God teach vs to remember our dayes, that we may ap­ply our heartes vnto Wisedome.

Amen, Amen.

The Pilgrims iourney towards Heauen.

These two parts going before are chapters of preparatiues, wherein euery Christian ought to prepare himselfe, to become truly re­ligious, that he may learne to know the way to walke before God: whereby he may attaine to eternall happinesse, which way is manifestly declared vnto vs by the word of God. And for asmuch as there can be no sound Deuine or lear­ned Gramarian, but he must first come to it by degrees in learning, as appeareth in schooles of learning, so is it with the Church of God, for our Sauiour Christ sayth plainely that None can come vnto him, but he must be drawn of the father, Iohn. 6.44. aleadging the scriptures how we are drawne, saying: it is written in the prophets: And they shall all be taught of God, euery man therefore that hath heard and learned of the fa­ther commeth vnto me. Isaie. 54 13. Iere: 31.33.

Therefore we are to apply our selues to those meanes which God hath ordained for that pur­pose, that is the preaching of his word and me­ditations thereof, for the holy Ghost is giuen for the working of the same in euery Christian; therefore it is written in the Book called Eccl. 6 33. saying, My son, if thou wilt take heed thou shalt be taught, and if thou wilt apply thy mind thou shalt bee wise, if thou wilt bow downe thine eare [Page 52]thou shalt receiue doctrine, and if thou delight in hearing thou shalt be wit [...]y.

Againe Salomon saith: O giue eare vnto good counsel and be content to be reformed, that thou mayest be wise in thy latter dayes. Pro.

It is also written in the 22. of the Pro. saying: Bow downe thine earer and heare the wordes of the Wise, apply thy mind vnto my doctrine, for it is a pleasant thing if thou keepe them in thine hart, and order them in thy lippes, that thou maist put thy trust in the Lord.

Therefore sayth the Prophet Dauid: The mouth of the righteous wil speake of wisdome, and his tongue wil talk of iudgement, for the law of his God is in his heart, & his lips shall not slide Psa. 37. Therefore sayth Salomon: get wisedome and get vnderstang, forsake her not, and she shal preserue thee, loue her, and she shall keepe thee, for the cheefe poynt of Wisdome, is to possesse wisdome and before all thy gooods get vnderstanding, make much of her, and she wil promote thee, yea if thou embrace her, she shal bring thee vnto honor, she shall beau­tifie thy head with manifold graces and garnish thee with a Crowne of glory. Pro. 4.5.6.7.

Whosoeuer therefore findeth Wisdome findeth life, and shal obtaine fauour of the Lord. Pro. 8. Now this Wisdome, is called the wisdome of the word of God, which proceedeth from God [Page 53]himselfe, and all to teach vs to walke in holy o­bedience and conuersation, all our dayes, and therein to find saluation, and eternall happines. For in matters concerning the trueth of our walking we must profes with Dauid: Thy word is a Lanthorne vnto my feet, and a light vnto my pathes, for whatsoeuer therefore doth not fully con­sent with the word of God in matters of truth, and saluation, mast euer be suspected.

For the wisedome of man when it wandreth without the pales of holy scriptures, is meere foolishnes, which wil euer be confounded, and brought to nought. 1. Cor. 1.

Therefore wee must attribute nothing vnto na­turall reason, when it is not grounded by, some consequent vppon the word of God.

So that we are there by aught that God hath ordayned the meanes, so wee must prepare our selues to these meanes whereby wee are made religious and so become capable to receiue those gra­ces which come thereby.

In this third part is the way it selfe, which is the principall.

NOw it followeth in this third part, which is the principall, be­cause it concerneth the way it selfe, which bringeth to eternall happinesse. And therefore there is none can attaine to finde this way, and walke in it, but the renued, and the regenerate man: For Saint Paul saith plainely, That the naturall man knoweth not the things of the spirit of God, neither can vnderstand them, because they are spi­ritually discerned. 1. Cor. 2.14.

Therefore saith the Apostle in the 12. to the Romans; Be yee changed in the renuing of your minds, that yee may prooue what the good will of God is, acceptable and perfect.

When Paul had forbidden the Romans to fa­shion themselues vnto the world, hee sheweth them another fashion, which hee calls the renu­ing of the minde, this fashion is called the wed­ding garment which euery man must weare that comes to the banquet of the King: So Paul here calleth them to the old fashion againe, which was vsed in Adams time, that is, in the image and fashion wherein we were created at the first.

Now the reason followeth, what benefit the renued minde hath, that is, yee may prooue what the will of God is. As if he should say, this is the fruit of your regeneration, when your minds are renued, you shall know many things which are hid from you, for you shall bee able to iudge doctrins, who preach truth, & who preach error. And you shall vnderstand the will of God, what hee would haue you to do, and what hee would haue you to flie: for this new knowledge wil not abide but in new minds, the mind renued know­eth God, so that this scripture may be called the path to knowledge, or the way to sound the minde of God.

It may be said, why doth nor the word of God teach vs the will of God? yes, but no man doth vnderstand this word, but he which hath a new minde: for as the Sunne is not discerned by any light, but by his own light, so no spirit can inter­pret the scriptures, but by the same spirit which writ it, which is called the holy spirit, because it is holy, & makes vs holy, & is the especiall mean of our regeneration and new birth, whereby we may prooue what the will of God is. It is said in Eccl. 2.26. To a man that is good in his sight, God giueth wisdom & knowledge: therfore though you haue seene cunning. Lawiers by much reading, & expert Phisitions by long study, yet you could [Page 56]neuer see a perfect found & iudicial diuine with­out holinesse. Salomon saith, the knowledge of good things is vnderstanding. Prou. 9. So none but they which are holy haue this vnderstāding, he which cannot say with Dauid. My heart meditateth a good matter, cānot follow with Dauid, My tongue is the Pen of a ready writer: he which bids vs not to cast Pearles before Swine, doth stay his owne hand from casting knowledge to the vngodly.

For when wee will learne Diuinity, wee must goe aside from the world, and sequester our sinnes, and lift vp our minds aboue the earth, or else it will not stay with vs: There is an Her­benger which goeth alway before the know­ledge of God to prepare the way. And this is loue, the bonde of perfection. They which haue loue (saith Iohn) know God. 1.4 but they which haue not loue, know not God, though they haue ne­uer so much knowledge besides: for hee that can­not say with Saint Paul, I haue the spirit of Christ, cannot say with him, I haue knowledge. Holy men were alwayes interpreters of Gods word, because a godly minde, easilest pearceth into Gods meaning, according to that in Math. 5.6. The pure in heart shall see God. And that in Iohn. 7.17. If any man will doe Gods will hee shall vnderstand the doctrine, whether it be of God or no. And in the Psal. 19. They which keepe thy precepts [Page 57]haue a good vnderstanding. And that in the 1. Cor. 2.15. The spirituall man vnderstandeth all things; And therefore the feare of the Lord is not onely called the beginning of wisdome. But in the Prou. 2.5. it is taken for Wisdom it selfe. As when Christ taught in the Temple, they as­ked, how knoweth this man the Scriptures? say­ing, hee neuer learned them. So it is a wonder, what learning some men haue, which haue no learning like Prisilla and Aquilla, poore Tent­makers, which were able to schoole Apollos, that great Clarke, a man renowned for his learning. What can bee said to this? but as Christ sayd, Father so it pleaseth thee: so the holy and righte­ous men, cannot giue any reason, why they con­ceiue the words of God so easily, and the wic­ked doe conceiue them so hardly, but that Gods brings the meaning suddenly into their hearts. As it is said in Luke. 24.25. That Christ opened the vnderstanding, and made them vnderstand the Scriptures. So we read in the Pro. 1.23. Wisdom promiseth to the righteous; If yee will turne at my correction, I will powre out my hear vnto you, and make you vnderstand my words. There is a kinde of familiarity betweene God and the righteous, that hee makes them of his counsell, as Salomon saith, Prou. 3.32. his secrets are with the righteous. And Dauid in the Psal. 25. His [Page 58]secrets are with the righteous. And Dauid in the Psal. 25. his secrets are reuealed vnto them that feare the Lord.

For as the windowes of the temple were large within and narrow without, so they which are within the Church haue greater light then they which are without: For the spirituall man (saith Paul) searcheth the deepe things of God, but the naturall man perceiueth not the things of God. Thou hast reueiled these things to babes, saith Christ, but thou hast hid them from the wise of the world: My sheepe heare my voyce, the reason of this Paul setteth downe in a word, saying, The wicked cannot vnderstand heauenly things, because they are spiritually discerned 1. Cor. 2.14. Therefore how should hee discerne them that hath not the spirit: for this cause Wisdome is not said to be iustified of any, but of her owne children Math. 11.9. Neither doth Christ say, that any sheepe heare his voyce, but his owne sheep, they follow their Shepheatd, they heare his voyce, they vnderstand his law, they iudge of his iudgments, they haue the measure of his word. All is open and plaine, and manifest vnto them, they search deeper, and iudge righter, and know soonest. And though they haue no lear­ning, yet they haue better iudgement then the learned.

Therefore bee renued that yee may know the good, and perfect, and acceptable will of God, which must make vs good and perfect, and ac­ceptable our selues: Because we will not renue our minds therefore we are ignorant of so many things, which we should know. And vntill wee be willing with diligence to follow the word of God, and to make it a Lanthorne, &c. wee shall neuer throughly vnderstand it. O what a benefit had Salomon lost, if he had lost his wisdom which God gaue him? euen as great a benefit doest thou loose, if thou loose the knowledge of Gods will.

Wilt thou know what this renuing is? It is the repairing of the Image of God, vntill wee be like Adam when hee dwelt in Paradice. As there is a whole old man, so there must bee a whole new man. The old man must change pro­perties with the new man, that is, wisdome for wisdome, loue for loue, feare for feare, his worldly wisdome, for heauenly wisdome, his carnall loue for spirituall loue, hsi seruile feare for Christian feare, his idle thoughts for holy thoughts, his vaine words for wholsome words, his fleshly workes for sanctified workes.

Thus much of our regeneration and new birth, which may bee called the Christian mans [Page 60]practise, because it concerneth euery Christian to seeke for that foode which belongeth to the renued man, according to the saying of Saint Peter 1.2.2. As new borne babes desire the sin­cere Milke of the word, that yee may grow thereby.

The nourishment and food for there generate man.

9. NOw followeth to bee obserued, for the benefit and duty of the renued man, that hee may proceed and grow on, and dayly increase more and more in faith and feare of Ie­sus Christ, whereby wee receiue all our growth and increase in God. And therefore hee hath giuen vs speciall meanes, that is the meditation and liuely preaching of the word of truth. Therefore the Apostle by a figuratiue and bor­rowed speach, earnestly presseth them to thrist, and to long for the word of God, euen for the foood of their soules: for there are two births mentioned in the Scriptures, the one fleshly, and naturally by propagation from the first Adam, whereby original, and our birth sinne, as it were a Serpents poyson passeth and transfuseth it selfe into vs: the other is heauenly and spirituall by renouation from the second Adam, which is [Page 61]Christ, whereby grace and holinesse is deriued and brought vnto vs.

In this latter and better birth, God is our fa­ther to beget vs, the Church his spouse our Mo­ther to conceiue vs, the seed whereby wee are bred and borne againe, is the word of God, the Nurse to feed and cherish vs are the Ministers of the Gospell, and the food whereby wee are nourished and held in life, is the Milke of the word.

Therefore in as much as children, which are new borne, cannot increase in growth and sta­ture, but must needs dye and come to dissoluti­on, vnlesse they bee continually fed and nou­rished with wholsome food. It behooueth ther­fore all the faithfull and godly, who are quick­ned and reuiued in the life of God, as new borne babes, to desire the sincere Milke of the word, that they may grow by it. Let vs now therefore come to the perticuler parts, which issue and spring from the seuerall branches of this scripture.

First here is noted a preparation, if wee will be bettered, and increase by the word, we must be as new borne babes. Secondly, our affection and duty when we are new borne, we must de­sire. Thirdly, the matter and obiect of our desire, is the Milke of the word. Fourthly, the quality [Page 62]of the milke, that must be sincere, lastly the vse and end for which we desire it, that wee may grow thereby.

Now for the first poynt, we must be as new borne babes: for Children we know are princi­pally commended for simplicity, and harmles­nes. And therefore all those which will profit in the schoole of Christ, and receiue light and com­fort, by the preaching and meditation of the word, are heere taught to become as babes, to lay aside all maliciousnes, and to bring holy, and sanctified heartes to the hearing of it. For we are neuer fit to heare and learne of Christ til we be reformed, and newly renewed and chan­ged againe, for the secrets of the Lord, as Da­uid sayth, is with them that feare him, Psal. 25.14 God wil not admit no sinfull soules into his se­crets, for wisedome wil not rest in the defiled soule, nor in a body that is subiect to sin: There­fore if we wil haue the Lord to blesse our hea­ring, and reading we must wash and rence out the dregges of sinne, that are frozen in vs, that is, wee must purge the leuen of maliciousnes that soureth our soules, we must cast vp our co­uetousnesse and pride, and our flothfulnes, and for this is the cause why there are so many sin­full, and non proficient hearers of the word [Page 63]because there are so many sinful hearers. Wher­fore to shut vp this poynt, we must be as babes because Christ reueileth knowledge and wise­dome to none but to babes. And yet we must not be babes only, but new borne babes, which haue new soules, a new life, new members, new affections imparted vnto them: for we must be changed and new fashioned in euery part. And therefore they which are implanted into Christ, are called new Creatures, because neither the old heart, nor the old man, nor the old eare, nor the old eye, wil serue the turne: but all must be changed, and new framed againe, for whatso­euer is borne of the flesh is flesh, If we wil haue it spirit, that is, fit for Gods worship, who is a spirit, and wil be worshipped in spirit and truth, we must be borne againe of the spirit, the sence heereof made the prophet Dauid crye out cre­ate in me a cleane heart O God, and renew a right spirit in me. So let vs neuer rest seasoning our soules, til all bee sanctified, for then we are fit to vnderstand euery part of Gods will, when wee bee in euery part new borne a­gaine

Wee may see the Apostle maketh no other accompt of the vnregenerat then of a dead man, and therefore that they must be quickned and [Page 64]new borne againe, before they can practise or performe any vitall action in the life of God.

Christ is resembled to a vine, and wee to the branckes, for that al iuyce and sap whereby the branches spring, and liue, issueth & ariseth from the roote of the vine: So all graces and good­nes, that is in vs droppeth and distilleth from the riches of the person of Iesus Christ, so vntil God blesse our hearts they be wicked and fruitlesse. Therfore as an vncleane fountaine cannot send forth sweet water, nor a bad tree bring forth good fruit, no more can the corrupt and wicked heart of the vnregenerate, bud and bring forth any good and vertuous actions. Thus much of our condition and preparation whereby wee haue learned with how holy, and with how sanctified affections we ought to repayre the hearing of the word of God.

Now it followeth our duty and affections when we are new borne, we must not be chil­dren in wauering, and inconstancie, because the Apostle sayth, that God hath furnished his church with pastors, and teachers, that we be noe more children wauering, and carried about with eue­ry wind of doctrine, nor we must not bee chil­dren in vnderstanding and knowledge, because the same Apostle sayth: Brethren be not children [Page 65]in vnderstanding & knowledge, because the same Apostle saith. Brethreren, bee not children in vn­derstanding, but in maliciousnesse be children, but in vnderstanding be of a ripe age.

For when we come to heare the word of God, euery man must reach and stretch out his heart; to receiue it, for then indeed the word worketh most effectually in vs, when our hearts before are kindled and inflamed with desire of it. So when wee waxe warme in the spirit, and con­ceaue a desire and a thirst of the word, it is an vndoubted token that we are borne againe, and that there is breath and a soule in vs, and that wee are not vtterly dead in the life of grace: Therfore we must desire and imbrace the word, because our faith is not able to sustaine and sup­port it selfe, vnlesse it be presently fed and nou­rished with the food of life.

Now we come to the matter and obiect which we must desire, namely, the food and nourish­ment in Christ our Lord, which is here called the Milke of the word. By this our Sauiour recal­leth vs from all our dainties. Labour not (saith hee) for the meat which perisheth, but for the meat which endureth for euer, for the word is euerla­sting food, and immortall seed, because it makes vs immortall, and to last for euer.

The word of God hath many titles and names [Page 66]giuen for the benefit and nourishment of all true Christians: it is called a lanthorne to di­rect vs, a medicine to heale vs, a guide to conduct vs, a bit to restraine vs, a sword to defend vs, water to wash vs, fire to inflame vs, sault to season vs, milke to nourish vs, and a key to vnlocke heauen gates vnto vs. It is the word of saluation, because it saueth euery faithfull soule from damnation, it is called the word of life, because it reuiueth the spirit, it is called the word of reconciliation, because it is like a gol­den chaine to linke God and the faithfull toge­ther. And in regard hereof it is called a Iewel of inestimable price, as if all the treasures in this world were not sufficient to buy it. The Pro­phet Dauid saith, it is more to bee esteemed then gold yea then much fine gold, and it is sweeter for comfort then hony, and the hony combe. Psal. 19. Againe in the 119 Psal. O how sweete are thy words vnto my throate, yea more sweeter then hony vnto my mouth.

Likewise Sallomon his sonne setteth forth the great benefit and comfort that commeth by the word of God, vnder the title of wisdom, saying, Blessed are they that finde wisdome, and get the vnderstanding thereof, for the marchan­dise thereof is better then the Marchandise of siluer, and the gaine thereof is better then gold, [Page 67]shee is more worth then precious stones, yea and all things that thou canst desire, are not to bee com­pared vntò her, in her right hand is long life, and in her left hand riches and honour, her waies are plea­sant, and all her pathes are peaceable, shee is the tree of life, to them that lay hold on her, and blessed is hee that entertoyneth her. Pro. 3.13.14.

Therefore seeing the word is so precious, and so beneficial vnto euery faithful Christian: let vs most earnestly long and languish for the milke therefore: The word is resembled to milke in three respects, first, because it is the onely food of the faithful, as milke is the onely proper food for babes: secondly, because it is not hard and intricate, but plaine and easie to bee conceiued: thirdly, because it is sweete and comfortable to the soule.

For the first our Sauiour Christ fendeth vs to search the Scriptures, because by them we haue eternall life. And therefore it is the food whereby our soules must liue. If wee would duly consider, that we cannot be nourished vnto eternall life, but by the word of God [...], wee would rather wish our bodies might be without soules, then that wee should want knowledge and comfort of the word.

The second point that the doctrine of the [Page 68]Gospel is plaine, when the wise man saith, All the words of his mouth are plaine and easie to them that will vnderstand. Againe, the testimo­ny of the Lord is sure, and giueth light to the simple. If the Gospell bee hid (saith the Apostle,) it is hid vnto them that perish: So that if the word of GOD bee a Lanthorne vnto our feete, and a light vnto our pathes: then it is euident that the word hath no darkenesse in it.

The third point that the Gospell is the onely comfort and consolation of a faithfull soule, the Prophet Ieremy saith. Thy words were found by mee, and I did eate them, and thy word was vnto mee reioycing, and the ioy of my heart, thy testimo­nies haue I taken for an heritage for euer, for they are the ioy of my heart. In all the story of the Actes, wee see ioy and comfort to haue fol­lowed the word, so all true Pilgrims may haue great matter of ioy and comfort when they heare the word preached, which shall carry them to heauen: So that if the wicked did seele the calme of conscience, the ioy of heart, the consolation of spirit, and the exceeding and euerlasting comfort in God, which the faith­full possesse and enioy, by hearing and reading the word; they would then more gladly inde­uoure themselues to heare and read the word [Page 69]with more diligence then they doe.

Now it is to bee considered, the end of our hearing, that is, that wee may grow in grace, and increase in the faith of righteousnesse: for the faithfull are called the trees of righteous­nesse, because they must alwayes spring: liuing stones because they must growe in the Lords building, good seruants, which must trade and traffique the Lords Talents to increase, fruitfull branches, which must bee purged and pruned by the hand of the heauenly hus­bandman.

Therefore wee must not alwayes bee chil­dren, but grow vp and encrease, and profit more and more: for wee must neuer rest walking, till wee come to God, if wee haue faith, wee must proceed from faith to faith, if we haue loue, we must encrease and abide in loue, if wee haue zeale, we must endeuour to bee consumed with zeale, if wee bee liberall to the Saints distressed, wee must double our liberalitie, and that with cheerfulnesse, if wee read the Scriptures, wee must goe on, and continue in prayer: so wee must still increase, till wee come to perfecti­on. Let vs bee ledde forward vnto perfection. Hebrew. 6.1.

As God hath ordained a heauen for all true Pilgrims, so hath hee appointed a way to [Page 70]come to it, which way hee that misseth, shall neuer come to the end of his race, for there bee many wrong wayes, as there is many errors, but there is but one right way, as there is but one truth. Iohn Baptist is said, not to prepare the wayes of the Lord, but the way, shewing that there is but one right way to life. So that the right way to heauen is by the word of God, which came from heauen, as Saint Peter affir­meth, saying; All Scriptures are giuen by inspi­ration of God, and is profitable to doctrine, to re­procue, to correction, to instruction, which is in righteousnesse, that the man of God may bee per­fectly instructed vnto all good workes 2. Tim. 3.16. And againe, it is said, The Scriptures came not by man, neither by the will of man but holy men of God spake as they were mooued by the holy Ghost.

And therefore this word of truth must alwaies goe before vs, like the fierie pillar, to shew vs, when wee are in the way, and when wee are not, or else the broad way would seeme the best way. Therefore all they which care not for the word, goe like blind men to hell for heauen: for the Papist deuiseth many wayes to come to heauen, not beeing grounded vpon the word of God, therefore they are blind leaders of the blind.

Therefore the Apostle doth warne vs to ex­amine [Page 71]our selues whether wee bee in the faith, that is, in the true faith: therefore it is not enough to beleeue, but wee must care how to beleeue. It is not enough to pray, but wee must care how wee pray. It is not enough to heare, but wee must care how wee heare. It is not enough to worke, but wee must care how wee worke, for wee cannot doe good, vnlesse wee doe it well.

Now wee come to the knowledge of the perfect truth, which leadeth all true Christians vnto eternall happinesse.

THerefore GOD hath prepared the right way, wherein euery true Christian may learne to trauell towards Heauen, and to walke truly, and euermore to know the true way from the false, and is manifestly and truly declared by the word of God. And therefore Saint Paul hath layd downe the true foundation of this way, which is Iesus Christ alone, and as hee himselfe testifeth, saying; I am the w [...]y the truth, and the life, that is, the true way to euerla­sting life. Iohn. 14.

Therfore learne Christ, and learne the true and petfect way to heauen, for to learne Christ truly is as much as is needfull to be learned in all the whole scriptures, for all the scriptures runne vp­pon Christ, and Christ is vnto the faithfull al in al for our saluation, and that no man (sayth the A­postle, can lay any other foundation that can stand, he exhorteth therefore to take heed how hee buildeth, for the iudgement of the scriptures shall trye euery mans worke, that is euery mans preaching, euery mans fayth, euery mans life: And if any man build vppon this foundation, layd by Paul. I meane Iesus Christ, buildeth surely to stand fast for euer, because he is Alpha and Omega, the beginning and the end of our saluation: therefore he is figured in the law, for­told in the Prophets, and fulfilled in the Gos­pel, some places poynt to his diulnity, some to his humanity, some to his kingdome, some to his priesthood, some to his prophesie, soem to his conception, some to his birth, some to his life, some to his miracles, some to his passion, some to his resurrection, some to his ascention, some to his glorification.

All poynt to our Sauiour, therefore learne Christ and learne all that wee may the better learne, we must be taught how we should heare; how we should pray, how we should loue, how [Page 73]we should beleeue, and how we should follow Christ, that we may know when we haue learned him: therefore the Apostle in the 13. to the Rom. sayth, put ye on the Lord Iesus Christ, as though this word did containe al our duties vn­to Christ, to put him on which seemes to be the leuel of this phrase, if you mark how it commeth in, for before S. Paul sayth, Cast away the works of darknesse, and put on the armour of light, then he nameth the workes which he should put off, that is, Gluttony, Drunkennesse, Strife, Enuy, Chambering, wantonnesse: After he nameth the armour of light, which hee should put on, and calleth it by the name of the giuer, the Lord Ie­sus Christ, he doth not apply vertue against vice as one would thinke when he had sayd cast off Gluttony, he should haue sayd, put on sobriety. Also when he said cast off wantonnes, he should haue sayd put on continency, when he sayd, cast off enuie, he should haue sayd, put on loue, but in stead of al vertues he commendeth the en­sample of Christ, for euery vertue, and opposeth it against euery vice: for his ensample wil teach him what he should doe, and what he should fly better then all the precepts in the world: Ther­fore studdy what this meaneth. To put on Christ this phrase is read in none but S. Paul which [Page 74]hath written most of iustification by Christ, and therefore hee vseth all fitte phrases, to expresse how wee should apply Christ vnto vs. And in no termes hee hath shewed it more liuely then in this phrase, for it signifyeth that Christ doth couer vs like a Garment, and defend vs safely like an armour, hee hideth our vn­righteousnesse with his righteousnesse, hee couereth our disobedience with his obedience, hee shadoweth our death with his death, that the wrath of God cannot finde vs, iudgement cannot spye vs, the curse cannot see vs, but Christ is not our head and saue-gard, vnlesse wee bee his members. Christ is not our Gar­ment, vnlesse wee put him on: As Christ did put on our Garment, when hee clothed him­selfe with our flesh, and tooke our infirmities, and bare our curse. So wee must put on his Garment, that is, his righteousnesse, his merits, and his death, which is as strange a vesture to vs, as our flesh was to him: And much a doe wee haue to put it on, and when it is on, there is great cunning to weare it, cleanly and comely, from foyling and renting it, least such a precious Garment bee not taken from vs againe.

Therefore many seeme to weare this Gar­ment [Page 75]which should bee thrust from the banket, because they weare it not as those which will say, when the Lord shall come to Iudgement; Wee haue seene thee in our streetes, wee haue heard thee in our Synagogues, and Prophe­cied in thy name, wee haue cast out Diuils in thy name: Then CHRIST will say vnto them, I know yee not, there is their reward, you weare not my liuery, you beare not my cognizance, for all your shewes, therefore depart from mee, so hee put them off, be­cause they had not put him on, for they had no faith to apply his merits, his mercies, his death and his righteousnesse vnto themselues, without which no man can put on CHRIST, nor weare him, for faith is the hand which putteth him on, saith first taketh his righ­teousnesse, and couereth her vnrighteous­nesse, then shee taketh his obedience, and couereth her disobedience; then shee taketh his patience and couereth her impatience, and so taketh one vertue after another, and tricketh her selfe vntill she haue put on IESVS CHRIST, that is, vntill shee appeare in the sight of Almighty GOD like IESVS CHRIST, cloathed with his merites and graces, that GOD hath no power [Page 76]to be angry with her because shee commeth so like his sonne.

This is to put on Iesus Christ, and this is the wedding Garment, without the which no man can feast with the Lord, this garment is called an armour because it defendeth vs from all the assaults of the deuill, the flesh, and the world: this garment is called a light, because it is the beauty and glory of them which weare it, this garment is called a kingdome, because none but Kings do weare it, that is they which are inthro­ned into the kingdome of Christ and made kinges ouer the world, the flesh, and the diuill.

This Garment Saint Paul hath sent vnto vs, to goe before the king of Heauen and earth: A holy garment, a royall garment, an immaculate Garment, an euerlasting Garment, whereof euery hemme is peace of conscience, euery pleat is ioy in the holy Ghost, euery stitch is the remedy of some sinne, and saueth them which weare it.

Thus if wee put on Christ, wee are clothed with his obedience, whereby our wickednesse is couered, wee are clothed with his merites, whereby our sinnes are for­giuen, wee are clothed with his holy spirit [Page 77]whereby our heartes are mollified, sancti­fied, and renewed, til we resemble Christ him­selfe.

This is the Apostles meaning to put on CHRIST, so that to put on CHRIST is to put on the new man with all his vertues vntill we bee renewed to the Image of CHRIST, which is like a new man amongst men, they which labour to be righteous, and yet beleeue that CHRISTS righteousnesse shall saue them, and haue put on CHRIST truely, as Saint Paul would haue them, and then wee shall heare the voyce: Thy sinnes are forgiuen, and then wee shall haue that blessing thy sinnes are coue­red.

Hee doth not put on CHRIST but put­teth off CHRIST, and putteth on Beliall, which fashioneth himselfe to God and to the world; for as Christs coate was without seame, soe, they must bee without stayne that weare it, therefore when we haue put on this gar­ment we must wash our selues, and pick our wayes, and chuse our worke, that is we must not thinke as we did, nor speake as wee did, but remember that we haue changed our mai­ster and to serue him with whom wee are bound.

Now to learne further how wee may apply [Page 78] Christ vnto vs, the text wil catechise it in three names, that is, Lord, Iesus, Christ, the Apostle seemeth to spell out the way vnto vs how we should weare this garment.

First we must put him on as Lord, then wee must put him on as Iesus; lastly we must put him on as Christ. First as Lord, that is our ruler to command vs, our tutor to gouerne vs, and our Maister to direct vs, we must be no mans ser­uant but his, we must also put him on as Iesus, that is our Sauiour in whom we trust, our pro­tector on whom we depend, our redeemer on whom we beleeue, we must not looke for our saluation from Angells, nor Saintes, nor any thing besides him, for the name of Iesus signifi­eth a Sauiour, and is giuen to none but to him, for he is the only Sauiour; therefore when hee is called our saluation, it implyeth that there is no sauiour besides him. Also wee must put him on as Christ, that is a king to rule, a Prophet to teach, a priest to pray and sacrifice and to pacifie the wrath of God for vs.

For the name of Christ doth signifie that he was anointed a King, a Priest, and a Prophet for man. A King to rule him, a Priest to sacrifice for him, a Prophet to teach him; So then wee put on Christ as Lord, which worshippeth none but [Page 79]him, we put on Christ as Iesus which beleeueth in none but him, we put on Christ as Christ which heareth none but him, beleeueth in none but him, furthermore when wee put Christ first on, is when we are baptised, then we are sealed and consecrated to his seruice. For so soone as we came into the world we vowed to renounce the world, the flesh, and the Deuill, and to serue God, we haue put on Christ againe, when we are called and sanctified, that is, when wee cast off the old man, which is corrupt with the lusts of the flesh, and the pride of this life, with the cares of this world, and put on the new man which is regenerate, in righteousnes and holi­nes to the Image of Christ.

We put on Christ againe when wee receiue his holy sacrament, and are partakers of his body and blood, that is, the merites of his obedience and passion by fayth, then Christ is become ours and dwelleth in vs, and feedeth vs with his grace to eternall life.

Now when wee haue put on Christ, in these three sortes, which is our garment for this world, after we shal put on Christ in heauen, and bee clothed with his glory, and that shall bee our last vesture, which shall ne­uer weare out. Thus hath it beene set downe [Page 80]what is meant by putting on Christ, to clothe our selues with his righteousnesse and holy­nesse, that is, to beleeue that his righteousnesse shall supply our vnrighteousnesse, and his suffe­rings, shall stand for our sufferings, because hee came to fulfill the law, and beare the crosse, and satisfie his Father for vs, that all which beleeue in him, might not dye, but haue life euerlasting.

And that wee may the better, and with more strength, bee able to walke in this our right path and way towards heauen, wee must pray vnto our mercifull God, and with all our diligence seeke vnto the meanes for the obtayning the Iewell of our saluation, that is, a liuely iustifying faith, according to the faith of Gods elect, which faith is not mans opinion and conceit, as when they heare the story of the Gospell, and withall there followeth no good workes, nor amendment of life, though they heare, yea and speake many things of faith, but a right faith is the gift of God, as the Apostle saith, and com­meth from him, and wrought by the holy Ghost in vs, and changeth vs, turneth vs into a new nature, and begetteth vs a new in God, as we may read in the first of Iohn, and killeth the old man, and maketh vs altogether new in heart, minde, and will, and in all our affections and powers of the soule, and bringeth the Holy [Page 81]Ghost with her: this faith is a liuely thing, migh­tie in working, valiant and strong, euer dooing, euer fruitfull, so that it is vnpossble that hee which is endued therewith, should not liue a godly and an holy life, and alwayes bring forth fruites of good workes.

Such is his nature, for quick faith in the heart, and liuely moouing of the spirit driueth him, and stirreth him therevnto. Faith then is a liuely and a stedfast trust in the fauour of God, wherewith we commit our selues altogether vn­to God, and that trust is surely grounded in our hearts, by the word of God, that it cannot bee remooued with any tribulation. And such trust wrought by the holy Ghost, through faith, mak­eth a man, glad, lustie, cheerefull, and true-harted vnto God, and vnto all creatures, so that it is vn­possible to seperate good life and good workes from this faith, euen as it is impossible to sepe­rate heate and burning from the fire: Therefore take heed to thy selfe and beware of thine owne fantasies, and imagination, which to iudge of, faith and good workes, that thou wilt seeme wise, when in deed thou art starke blind: Pray vnto GOD therefore, that hee will in mercy vouchsafe to worke this true faith in thine heart, or else shalt thou remaine euermore faithlesse.

Now it is for euery true Christian to know [Page 82]and vnderstand that they are accepted, iustified, and at peace with God, only through fayth in Christ our sauiour, and that workes are to be set apart, in the only poynt, to bee any cause of our iustification with fay [...]h▪ yet hope and charity follow the same saith, by which we are iustified, in the regenerate that are the Children of God, yet wee are not iustified by them, no nor by fayth as of it owne vertue, othervise then in­strumentally, as apprehending the righteousnes of Christ, which is without vs, and is no o­therwise ours then by imputation: for as a good tree hath good fruites necessarily, so hath a right fayth good life and good workes, but then good workes though they bee not sepe­rated from fayth, yet they are seperated from being any cause of iustification with fayth; As the Apostle Saint Paul maketh diuers and sundry arguments for the proofe there­of.

As in the 3. to the Rom: 20.21.22. &c. where he testifieth that by the workes of the law no flesh could be iustified in the sight of God, for by the law commeth the knowledge of sinne.

But now (sayth hee) is the righteousnesse of God made manifest without the law, hauing witnes of the Law and the prophets.

To wit, the righteousnesse of God, by the faith of Iesus Christ, vnto all, and vpon all that be­leeue.

For there is no difference, for al haue sinned, and are depriued of the glory of God.

But are iustified freely by his grace, through the redemption that is in Christ Iesus.

Whom God hath set forth to be a reconcilia­tion through faith in his bloud, to declare his righteousnesse, by the forgiuenesse of the sinnes that are past.

To shew at this time his righteousnesse, that he might be iust, and the iustifier of him that be­leeueth of Iesus Christ. Now the Apostle when he had testified, that wee are iustified by grace through faith, and not by workes concludeth by posing a question and giuing answer thereunto, saying, where then is thy reioycing? it is excluded, by what law? of workes, nay but by the law of faith, affirming with a conclusion, wee hold that a man is iustified by saith without the works of the law.

Againe know this that a man is not iustified by the workes of the law, but by the faith of Ie­sus Christ, and we haue beleeued in Iesus Christ, that we might be iustified by the faith of Christ, and not by the workes of the law, because that by the workes of the law no flesh shalbe isti­fied. Gal. 2.16.

For if there had been a law giuen which could haue giuen life, surely then righteousnesse should haue beene by the law, but the Scripture hath concluded all vnder sinne, that the promise by the faith of Iesus Christ should bee giuen vnto them that beleeue. Gal. 3.21.22.

Yee are abolished from Christ saith the Apo­stle, whosoeuer are iustified by the law, yee are fallen from grace, for wee through the spirit waite for the hope of righteousnesse through faith. Gal. 5.4.5.

Againe, by grace wee are faued through faith, and that not of our selues, it is the gift of God, not of workes, least any man should boast him­selfe, for wee are his workemanship created in Christ Iesus, vnto good workes, which GOD hath ordeyned, that wee should walke in them. Ephes. 2.8.9.

The Apostle saith, that the promise that Abra­ham should bee heire of the world, was not to Abraham, or to his seed through the law, but through the righteousnesse of faith, for if they which are of the law bee heires, then is faith but vaine, and the promise made of none effect. Rom. 4.13.14.

For if righteousnesse come of the law, then is Christ dead in vaine. Gal. 2.21.

Besides many other places in the Scriptures, [Page 85]which tend to the same purpose, as to the Gal. 3.11. Ephes. 3.9, Rom. 4.5.6, Titus. 3.5, 2. Tim. 1.9. Heb. 2.4.

Now it followeth, to bring some arguments and reasons, to prooue, that man is iustified by faith onely, and not by workes.

The first is, that whereby man shall liue, for euer, by that also hee shall be iustified.

By faith in Christ Iesus, man shall liue, for euer, ergo, by faith also man shall be iustified. For, as wee attaine to eternall life for Christ his sake, beeing apprehended by faith: So, for his sake wee are pronounced for iust, and absolued from the guilt and punishment of eternall death, therefore these two propositions are conuerti­ble. A man iustified shall liue for euer, and a man liuing for euer is iustified, these effects of iustification is in the holy Scriptures attribu­ted vnto this onely cause Faith, for what is more knowne then that saying; So GOD lo­ueth the world, that hee hath giuen his onely begot­ten sonne, that whosoeuer beleeueth in him, should not perish, but haue eternall life.

It is sayd by the Prophet Abacuck. 2.4. The iust man shall liue by his faith, and what is more manifest then that, beeing iustified by faith, wee are at peace with GOD. Rom. 5.1.

So then, if man bee iustified by his faith, that is by the righteousnesse of another, to wit, Christ apprehended by faith, then is hee not iu­stified by his owne righteousnesse.

For man is saued either by his owne righte­ousnesse, or by the righteousnesse of another.

But man is saued by the righteousnesse of another, namely by the righteousnesse of Christ, as is declared by Abacuk.

Ergo, man is not saued by his own righteous­nesse, wherefore if man should bee iustifyed by his workes, then should hee also liue by his workes.

But by the testimony of Baruk, man shall not liue by his workes, but by faith onely.

For workes that are wicked, and doe nothing else but prouoke Gods wrath, deserue no re­ward or recompence, much lesse doe they de­serue righteousnesse and eternall life.

But the workes of all men are wicked, and doe nothing else but prouoke GODS wrath, ergo, the workes of no man but CHRIST onely deserue any reward or recompence, much lesse doe they deserue righteousnesse and eternall life.

How Faith doth iustifie, and how workes.

GOD doth commend vnto all the world, the adioyning of outward workes to in­ward faith. Consonant vnto which is Paul the Apostle, when hee requireth a faith that work­eth by loue, and telleth vs, that aswell with the mouth wee confesse vnto righteousnesse, as with the heart beleeue vnto saluation. Rom. 9. Also our Sauiour him-selfe, who requireth to the in­ward acknowledging of him in the heart, the outward profession of him before men. Math. 10 This is that which S. Iames meaneth, where hee saith Abraham our father was iustified by works, when hee offered Isaack vpon the Aultar, seest thou not (saith hee) that the faith wrought with his workes, and through the workes, was the faith made perfect, &c. that is, Abraham by this meanes was knowne and declared to be iustified, and his faith beeing effectuall and fruitfull by workes, was thereby knowne to bee a true faith, and not a ded faith, for S. Iames speaketh not of the causes of iustification, but by what effects we may know that a man is iustified, true is the distinction therefore euen of Schoolemen them­selues. Christ doth iustifie a man effectiue, [Page 88]effectiuely by working his iustification, faith doth iustifie a man apprehensiue by apprehen­ding, because it taketh hold of Christ, who is our iustifier. And workes doe iustifie also, but de­claratiue, declaringly, because they shew that a man is iustified, as hath beene said: so Christ, faith, and workes doe all iustifie, but diuersly. Also it is that Barnard saith, workes are via regni, but not causa regnandi, that is the way to the kingdome, but not the cause of the raigning there.

And now wee see and vnderstand that faith being the onely speciall meane for euery true Christian to attaine vnto saluation, and Christ Iesus the speciall cause thereof: therefore it be­hooueth euery child of God to imbrace the be­nefit of the Gospel, seeing God doth so mighte­ly vse the preaching of the same to beget faith, & to confirm the same in the hearts of the elect, & so to bring them to saluation: We shold great­ly therfore esteem of the preaching of the word, and haue it in great price, as in the 1. Cor. 1.18.21.24. Tim. 4.16. 2. Tim. 3.15. Ioh. 5.25.

The grace of God and saluation is giuen vn­to them onely that haue faith and beleeue in Christ, for they onely are iustified: Mark. 16.16.

Therefore neither doth saluation nor the [Page 89]doctrine therefore belong at all vnto infidels or vnbeleeuers. Ioh. 3.18.

As vnto the beleeuers the Gospel is the pow­er of God vnto saluation: so vnto the vnbelee­uers it is the sauor of death vnto death, because they either condemn or corrupt it. 2. Cor. 2.15.16

The promise of saluation belongeth not onely vnto certaine men, as Prophets, Apostles, but ge­nerally vnto all beleeuers. Mark. 16.16. where­fore no man ought to dispaire or to thinke him­self exēpted, but repent & beleeue only. Lu. 8.50

The Maiesty and excellency of the gospell must needs be great, seeing in times past it was pro­mised by the Prophets as a singular and admira­ble guift: & being thus promised was commen­ded in wryting for the perpetuall nourishing of the hope of the faithfull.

The Gospel or Euangel by the very sound and signification of the word, is discerned from the law, the gospell to speake properly, is not a doctrine teaching precepts or perfecter Coun­sels then the law of God, but a doctrine bring­ing from heauen most ioyfull newes, touching the sauiour, and grace of God in Christ, towards all such as by faith lay hold on the Mediator.

Hereupon Christ said that the eies and eares of his disciples were happie, when they had heard the preaching of the Gospell, and seene the same [Page 90]confirmed with miracles, for that they saw and heard those things which many Kings and Pro­phets desired to see & heare, and yet could not: But wee at this day are no lesse happy then the Disciples, yea we are much more happy now thē they were then, for albeit they saw Christ in the flesh, and heard him teach, yea at that time, they had not heard that hee died for vs, and that our sins being altogether washed away by his death, & that he had risen againe frō death, & ascended into heauen, and sat at the right hand of God the father, all which are in the gospel declared to vs.

By the bookes of the new Testament we bee taught also, that Christ afore promised, which is God aboue all things, most blessed for euer, euen he which was shadowed in the bookes of the old Testament, and in sacrifices figured, that he was sent at the last from the father, the self same time which the father did constitute within himself, at that time when all wickednesse abounded in the world, & then he was sent, & this Iesus our Saui­our, being borne in the flesh, suffered death, and rose again from the dead, which acts of his, were not done by him in respect of the good works of any man (for we are all sinners) but that this God our father should appeare true in exhibiting the aboundāt riches of his grace which he promised, and that through his mercy he might bring vs to saluation.

Wherevpon it is euidently shewed in the new Testament, that Iesus Christ being the Lambe, the true sacrifice of the world, putting away the sins of men, came into this world to purchase grace and peace for vs with the father, washing vs from our sinnes in his blood, & should deliuer vs from the bondage of the Diuill, whom by sinne wee did serue, and so we should bee adopted by him to be the sonnes of God, and heires with him of that most excellent and euerlasting kingdome.

Now that we should acknowledge this singu­lar and excellent benefit of God towards vs, Al­mighty God giueth vs his holy spirit, the fruit, & effect of which is faith in God, & in his Christ, for without the holy Ghost, by which we are instru­cted & sealed, neither can we beleeue that God y^e father sent Messias, nor yet that Iesus is Christ: So no man, saith, S. Paul, can say that Iesus is the Lord, but by the holy Ghost the same spirit witnes­seth to our spirits, that we are the children of God, and powreth into our bowels, that charity which S. Paul describeth to the Corinthians. Furthermore, that holy spirit doth giue vs hope, which is a sure looking for eternall life, whereof hee himselfe is the certaine token and pledge.

Also hee giueth vs spirituall gifts, of which Paul writeth to the Galathians, therefore the benefit of faith is not to be despised, or so little [Page 92]to be set by, for by the meanes of this trust and fayth in Christ which worketh by charity, and sheweth it selfe forth by the works of harit [...]y moouing men therevnto, we are iustified and sanctified, that is to say, God the father of our Lord Iesus Christ, which is made our father al­so by him being our brother, doth accompt vs to be iust and holy through his grace, & through the merit of his sonne Iesus Christ, not imputing our sinnes to vs so farre forth, that wee should suffer the paines of hell for them.

Finally Christ himselfe came into the world to the intent that we through him being sancti­fied and clensed from our sinnes, following his will in good workes, should deny the things pertaining to the flesh, and freely serue him in righteousnes and holines all the dayes of our liues: And that by good works which God hath prepared for vs to walke in, we should shew our selues to be called to his grace and gift of faith, which good workes and life who so hath not doth shew himselfe not to haue such a faith in Christ, as is required in vs.

To Christ must we come, and follow him with acheerefull mind, that he may teach vs, for he is our maister lowly and humble of heart, he is to vs an example wherby we must learn the rule to liue well.

Moreouer he is our Bishop and our high priest, which did himselfe offer vp for vs his owne blood, being the only mediator, betweene God and men, who now sitteth at the right hand of God the father, being made our aduocate, ma­king intercession for vs, who doubtles shall ob­taine for vs whatsoeuer we shal desire either of him or else of his father in his name if so be that we thus desiring shal beleeue, that he wil so do: for thus hath he promised, therefore let vs not doubt, if we sinne at any time, to come with re­pentance, and with sure trust to the throane of his grace, with this beleefe, that wee shal ob­taine mercy, for therefore came hee into the world, that hee might saue sinners by his grace.

This is verily Christ Iesus, which shall come at a certaine time appoynted by his father, and shal sit in great maiesty to iudge all men, and to render to euery man the workes of his body, according to that he hath done whether it bee good or euill, And he shall say to them which shall be on the right side, which in this world did looke for the good things to come, that is to say life euerlasting. Come yee blessed of my fa­ther enioy the kingdome that hath beeene prepared for you from the beginning of the world, but to them which shall be on the left hand, he shal say [Page 94] Depart from me yee cursed into euerlasting fire prepared for the Deuill and his Angells, and then shal the end be, when Christ hauing vanquished all manner of enemies, shall deliuer vp the king­dome to God the father.

A breefe Description of Christ.

CHrist is described first by his person, se­condly by his office. In his person wee are to note first, that Iesus Christ is true God, second­ly that he is true man, thirdly, that the person of Christ is but one, in which there is, to wit, the deuine and the humane natures.

He is prooued to be God, because hee is the sonne of God and because his deuine maiesty is declared by vndoubted testimonies, first, by his might and power in working miracles, se­condly, by his essentiall sanctity, and third­ly, his resurrection from the dead, because hee quickned and gaue life vnto him­selfe.

The office of Christ is heere breefely touched, [Page 95]first, because hee is Iesus, that is the sauiour of his people. Mat. 2.21. secondly because he is, Christ, that is anoynted with the fulnesse of the spirit aboue measure, Esay 61.1. Psal. 45.7. Iohn 3.34. Acts 20.38. to be a Prophet a Priest and a King. and so our Lord, not only by reason of our creation, but especially because he bought vs with his blood, and purchased vs for peculiar people and Church for himselfe.

The Apostle Paul in the first to the Cor. 1 30. saith, that Christ is made of God the father righ­teousnes vnto vs; and that is to be considered, in two poyntes first is in discharging vs of our sinnes, and the punishments due for the same, the second is in presenting ve blamelesse before his heauenly father in such perfect obedience as the law cannot reprooue, or iustly charge with any want of obedience, according as the Apostle sayth, that Christ is the end, of the law, for righ­teousnesse to all that beleeue.

That is, Christ hath fulfilled the whole law, and therefore as many as haue true fayth in him are compted righteous before God as if they had fulfilled the law themselues.

And also discharged the punishments which were due for our sinnes, and so thereby wee are receiued vnto grace, and accepted before [Page 96]God as righteous in Christ.

The Prophet declareth plainely of Christs obedience, saying; Hee hath onely taken on him our infirmities, and borne our paines, and was woun­ded for our offences, and smitten for our wicked­nesse, for the paine of our punishments was layde vpon him, and with his stripes are wee healed. Esa. 53.2.3.

Likewise Saint Peter affirming, that Christ his owne selfe bare our sinnes in his body, on the tree, that wee beeing deliuered from sinne, should liue vnto righteousnesse, by whose stripes wee are healed. 1. Pet. 2.24.

All this is performed in Christ for vs, who hath satisfied in his sufferings for our sinnes, and wrought our full discharge, in that hee perfect­ly kept the whole law, and euery commande­ment thereof, in the behalfe of vs that bee his, for hee beeing God and aboue the law, as Lord and giuer thereof, needed not to haue bee­come a subiect therevnto for himselfe: there­fore it appeareth plainly, that hee went vnder that obedience in o [...] names, and for vs, and that the same obedience of his is auaileable for vs that bee his, as it is written, that as by one man his disobedience, many were made sinners, so by the obedience of one, (which is Christ) shall many also be made righteous.

The tree must bee good before the fruite bee good, and therefore wee our selues must bee made righteous before any good fruits of righ­teousnesse proceed by faith, as righteous in Christ, whoe is made of God the Father our righteousnesse, before the Lord will take in good part any thing that shall proceede from vs.

For the Apostle prooueth plainely, that our good workes, and holynesse of life, going before, doe not iustifie vs, or make vs righ­teous.

For it is written, that God which is rich in mercy, for his great loue wherewith hee loued vs, euen when wee were dead in sinnes, hath quickened vs, together with Christ, by whose grace we are saued. Ephes.

Therefore no workes then those went before to quicken vs, seeing it is sayd, that when wee were dead in sinnes, not onely sinnes, but dead in sinne. God hath quickened vs: This prooueth plainly, that our good workes and holynesse of life did not procure righteousnesse to bee in vs, when the matter is cleare that wee are dead in sinnes, when he in mercy quickned vs.

So that wee ate not to looke for any righ­teousnesse to bee in vs, but onely in and by Christ, whoe is made of GOD the Father [Page 98]righteousnes vnto vs, according as the Apostle [...]aith to the Cor. that Christ is made sinne for vs which knew no sinne, that we might be made the righteousnes of God in him, it is not that Christ did sinne, for in him was no sinne at all.

But by way of imputation, that is, our sinnes be­ing imputed vnto him and he take them vppon him, whereby his righteousnes was imputed vn­to vs, that we might be made & accepted righ­teous before God in him.

We must therefore bee grafted into Christ and then draw power from him to bring forth fruit that shall be pleasing vnto him, and acceptable in his fight, according as our Saui­our Christ sayth, As the branch cannot beare fruit of it selfe, except it abide in the Vine, noe more can yee, except yee abide in Me.

Thus is Christ made our Redeemer, Deliuerer, Reconciler, Mediator, Intercessor, Aduocate, Hope, Comfort, Protector, Defendor, Strength, Health, Satisfaction, and Saluation, his blood­shedding, his death, and all that euer he did is ours, and doth euery true faithfull Christian as good seruice, as though they had done it themselues, so that Christ hath left nothing vndone [Page 99]that might pertaine to our saluation.

Thus haue wee found the hidden treasure which hee that findeth it truely, will sell all that euer he hath, or euer he would loose it, as Paul, saith in the 16. to the Rom. 25. verse.

The Path of a Christian to walke in.

NOW it followeth in this fourth part, to learne and know how all true Christians should walke in the truth of this way, for as Christ is the onely way it selfe, so is hee also the truth, whereby wee must walke, for all the wayes of God are truth and mercy both, for who so doth feare the Lord, him will hee teach, and direct such with his spirit to follow the right way. Psal. 25.12.

Wherefore receaue the truth, loue the truth, and beleeue the truth, otherwayes if thou refuse the bread of life, and digge vnto thy selfe a Ce­sterne that will hold no water: then shalt thou lead thy dayes in wilfulnesse, and dye in sinne, thy bloud shall bee vpon thine owne head, and thou shalt not see the glory of God, death and damnation shall bee thy portion, because thou hadst pleasure in wickednesse, and didst not giue thy heart to receiue, loue, and beleeue the truth. To this end the Apostle exhorteth the Thessalo­uians, saying. Wee beseech you bretheren, & exhort you in the Lord Iesus, that yee increase more and [Page 101]more, as yee haue receiued of vs, how yee ought to walke and to please God.

That is, as the Apostle should say, wee com­mand you not, nor vse any force, but intreat you with all patience and meeknesse, that you will haue a regard, and loue your owne soules, and thinke and doe those things which may please God: you are they to whom the promise was made, God hath called you out of darknesse in­to his maruelous light, hee hath not dealt so with euery nation, neither haue they knowne his iudgments. Wee come not to you in our owne name, saith the Apostle, We haue charge to preach the Gospell to all nations, therefore wee speake vnto you in the name of our Lord Iesus Christ, wee shew you the way that you may walke in it, wee declare vnto you the will of God, that you may be saued.

Wee haue opened vnto you the whole treasure of Gods mercy, wee haue led you to the throane of grace, and made you see the Lambe of God, that taketh away the sinnes of the world, wee haue prea­ched vnto you the remission and forgiuenesse of your sinnes through his name, if you beleeue you shall bee saued, if any man preach vnto you other­wise then tha [...] you haue receaued let him bee ac­cursed.

It is not enough that yee beleeue, yee must also walke and liue accordingly to knowledge, this is the [Page 102]will of God, for wee are his workemanship created in Christ Iesus to good workes, which God hath ordained that wee should walke in them Ephe. 2. For the grace of God hath appeared that bringeth saluation vnto all men, and teacheth vs that wee should liue soberly, and righteously, and godly, in this life, looking for the blessed hope and appearing of the glory of the mighty God, and of our Sauiour Iesus Christ: Titus 2.

In this sort, saith the Apostle, hath our teach­ing been among you, that you might shew forth your faith by your workes, for it auaileth you nothing to say you haue faith if you haue no workes, because the faith that hath no workes is dead: thus wee are taught by the workes of our Lord Iesus, hee saith not euery one that saith, vnto me Lord, Lord, shal enter into the kingdome of heauen, but he that doth my Fathers wil that is in heauen. Againe euery tree that bringeth not forth good fruit is hewen downe and cast into the fire. Thus hath our Lord God commanded vs to be like our Father which is in heauen, to let our light so shine before men that they may see our good works, thus the Apostle taught, thus the Church of God this day teach­eth, it requireth faith as the instrument and meanes to apply the merits and passion of Iesus Christ for our saluation, and good workes, as fruites, and witnesses of our faith. Whosoeuer [Page 103]learneth aright and beleeueth the Gospel as he ought, groweth, and goeth forward from vertue to vertue, if he were ignorant before, he com­meth thereby to knowledge, if he were weake, he groweth in strength, if hee were wicked, hee turneth vnto godlinesse. For as we haue beene taught that wee are saued by faith in Christ, without the works of the law, which doctrine, though it be most true, & most soundly proued and flatly concluded Ro. 3.16. yet being vnder­stood a misse as Pauls writings sometimes are 2. Pet. 3.28. it hath beene the decay of all good deeds and brought in Epicurisme, & al vngodli­nesse: it is true in deed, that eternal life is the gift of God through Iesus Christ Ro 6.23. yet this gift is bestowed only vpon those for whom it is prepared Math: 20.23. & which haue exer­cised themselues in the workes of mercy. Math: 25.35. for in respect of God our election stan­deth sure, & certaine from al eternity, for it hath his seale, The Lord knoweth them are his. 2. Tim: 2.19. and I know whom I haue chosen. Ioh. 13.18. but in respect of our selues it is vncertaine, and therfore we must striue to make our calling & e­lection sure by good works, albeit it is sure in it self, for asmuch as God cannot change, yet wee must confirme it in our selues by the fruits of the spirit knowing that the purpose of God, electeth [Page 104]leth, sanctifieth, and iustifieth vs, these are the wayes to come to heauen, though they bee not the cause for Christ is the only cause, therefore we must keepe the way if euer wee meane to come to heauen.

For as we are ordained to the end, so are we ordained to the meanes which bring vs to the end: If God hath predestinated any to eternall life he hath also predestinated them to the means whereby they must attaine eternall life, that is faith and a good conseience.

For the end of Gods law is loue, which can­not be without a good conscience, neither a good conscience without faith, nor fayth with­ou the word of God: therefore it is certaine that whosoeuer is to be saued shal at one time or other, before they depart out of this life bee called truely to beleeue, and shal endeauour by all meanes as Paul did to keepe a good consci­ence towards God and man Acts 24.16.

For that which is spoken of Christ in special in 40. Psal. thou hast loed righteousnes and ha­ted iniquity, must be verrified, and in some mea­sure accomplished in al the members of Christ, they must loue righteousnes and hate iniquity, & this is the difference that the Apostle putteth betweene the children of God & the children of the Deuil, that the children of God both loue & [Page 105]do righteousnesse, and the children of the de­uill loue sinne, and doe it 1. Iohn 3.6.7. Let no man therefore thinke that he is predestinated to saluation, vnlesse he feele, and find in himselfe the effects, and fruits of predestination, for those whom God hath predestinated, them also in his good time he calleth. Ro: 8.29.30. not vnto vncleannesse, but vnto holinesse. 1. Thes. 4.7. and whom he hath called, them also hee iustifi­eth, and indueth, with the grace of sanctification Ro. 6. and whom he iustifieth, them also he glo­rifieth, Ro. 8 if any be ingrafted into Christ by a liuely fayth, hee cannot but bring forth the fruit of god life. Iohn 15. And whosoeuer doth not bring forth such fruit, it is a certaine note that he is not yet grafted into Christ.

None can say that they are grafted in Christ and shall be saued by him, but only those in whom the new worke of regeneration is wrought, and doe by the inward work of the spirit feele Christ to be theirs, for it is the sanctifiing spirit that gi­ueth feeling in this point. For as the Vine branch cannot liue and bring forth fruit, except it abide in the Vine, no more can we except we abide in Christ, and be truely grafted in him by a liuely fayth, none can haue any benefit by him, but they only which dwell in him, none can liue by Christ, but they which are changed into [Page 106]Christ, none are partakers of his body, but they only which are in his body, none can be saued by Christ crucified, but they which are crucified with Christ, noue can liue with him being dead but those which die with him being aliue. Ther­fore let vs roote downward in mortification, that we may shoote vpward in sanctification. Let vs dye to sinne, that we may liue to righte­ousnes. Let vs dye while we are aliue that wee may liue when we are dead.

Let vs not therefore flatter nor deceiue our selues, as though we had true fayth, when wee haue not the true fruites of fayth: for as the sun cannot be without light, nor the fire without heat, no more can a sauing faith bee without good workes, which are the fruites and effects thereof. The penitent theef had but a short time of repentance: yet in that short time, he wan­ted no good works to declare his fayth by Luk. 23.40.41. for no sooner was it giuen him to beleeue in Christ but that presently he maketh answer on the behalfe of Christ, and cleareth him of all amisse, herebuketh his fellow for his incredulity, he confesseth the greatnesse of their sinne, and their iust punishment for the same, he acknowledgeth Christ to be the Lord, and cal­leth vppon him.

Therefore it is not enough for vs to say we [Page 107]haue faith, the diuills haue a kinde of faith, Iames 2.19. nor it is not enough for vs to come to the Church onely, and to call vpon the Lord: for to say Lord, Lord, wil not serue thy turne: Math. 7.21. nor it is not enough for the preach­er to preach vnto vs, for vnto some that haue preached in the name of Christ, it shal be saide at the last day, Depart I know you not, it is not enough for vs to be onely hearers of the word, for then we deceiue our selues Ia. 1.22. but you that say you haue faith must shew it by your deedes. Ia. 2.17. And you that come to call vppon the Lord must depart from iniquity, 2. Tim. 2, 19. And they that preach vnto vs must practise that themselues which they preach, and be an example of holy life for vs to follow. 1. Pet 5.3. and we that are hearers of the word, must be doers of the same: and then we shall be iusti­fied. Ro. 2.13.

There are 10. special notes to be required of al those that shal be able to walke in this holy & heauēly way, which leadeth to eternal saluation.

1. The first is he must be a new creature 2. Cor. 5.17. Ro. 12.2.

2 Secondly he must haue fayth according to Gods elect, & therby we are at peace with God.

3 Thirdly he must not liue after the lust of men but after the will of God. 1, Pet. 4.2.

[Page 108]4. Fourthly hee must walke as Christ hath walked Ioh. 2.6.

5. Fiftly he must not walke after the flesh but after the spirit. Rom. 8.1.

6. Sixthly he must be zealous of good works. Titus 2.14.

7. Seuenthly hee must die to sinne, and liue to righteousnesse. Rom. 6.14.

8. Eightly hee must bee holy and vnblamea­ble. Colos. 1.22.

9. Ninthly hee must crutifie the flesh with effects and lusts. Gal. 5.24.

10. Tenthly and last hee must serue God in righteousnesse and true holinesse all the daies of his life. Luk. 1.75.

God requireth true and vnfained holinesse, wash you saith the Prophet Esay 1.16. Make you cleane, take away the euill of your workes from be­fore mine eyes, cease to doe euill, this is the Com­mandement of God, that so wee should bee per­takers of his heauenly nature, As he which hath called you is holy, so bee yee holy in all manner of conuersation saith Saint Peter.

Our bodies are the temples of the holy Ghost saith the Apostle to the Cor. 6.15. and therefore glo­rifie God in your bodies, and in your spirits, for they are Gods, in these bodies, we shall rise out of our graues and appeare before the Iudge­ment [Page 109]seate of God, in these bodies we shall sit vpon the twelue tribes, God shall crowne them with glory and honour, keepe these vessels cleane, these are precious, keepe them in honor, keepe them in holinesse, make not the mem­bers of Christ the members of the deuil, shame not your bodies shame not your selues.

The Scripture teacheth vs manifestly that none shall become pertakers of the glorious rysing againe, wherein consisteth the full mea­sure of our felicity, but those which haue ende­uoured here to die vnto sinne, and to liue againe in newnesse of life, which is called the first re­surrection, euen by the spirit of Christ, whom all true Christians haue clothed themselues with all, and which haue mortified the deeds of the flesh which haue put off the old man with his workes, and put on the new man according to the Image of him that created vs, and which haue clensed themselues heere from all vnclea­nesse both of body and soule, and that is the rea­son why Saint Paule hauing said that when Christ appeareth we also shall appeare with him in glory, doth forewarne vs to mortifie our members that are vpon earth, whereby hee doth vs well to vnderstand that this mortificati­on must goe before in vs here, if we purpose to attaine to glory.

The same Paul telleth vs that our bodies shall be quickned by reason of Christs spirit which shall haue dwelling in vs heere, and whereby wee shall haue repressed all our former affections.

Saint Iohn protesteth that whosoeuer putteth his trust in Christ doth purge himselfe after the exam­ple of Christ.

To bee short there are infinite places touching this poynt in the holy Scriptures, and though there were no more but this one that is vttered so often, namely: That the vnrighteous shal not inherit the kingdome of God, it might bee e­nough to content vs withall, and to put vs in feare, and make vs to come to the true and ear­nest repentance.

It is comfortably sayd: God hath commanded vs to beleeue in his sonne, and for beleeuing in him, he promiseth vs euerlasting life, so that all they which beleeue in Christ, taking him for their Sauiour, and applying to themselues al the benifits, which he hath purchased for vs by his death are in the right way.

But who bee these beleeuers? euen they (sayth the Apostle) which walke not after the flesh but after the spirit, they which take paynes to frame them-selues to the will Christ into whose body they are grafted and vnto whom they bee knit together as his liuely members, [Page 111]they which endeuour to loue God, and to giue ouer the loue of themselues, and of the world, they which haue their whole conuersation in heauen, they which loath their former life, and for feare of falling there-into againe doe the more watch, and looke the wariler to their thoughts, deuices, words and deeds, they which feeling their owne weakenesse and infirmities, make incessant praier to God for the spirit of strength and steadfastnesse, and they which feele their coldnesse & vnlustinesse, doe craue the spi­rit of feruentnesse & earnestnesse, they which do in the time of aduersity keepe themselues from murmuring, & endeuor to be patiēt, they which be thinke themselues of Gods benefits & yeeld him thankes for them: they which striue them­selues to succor the poore & needy both in body & soule, and at a word, they which crucifie the flesh with the affections and lusts thereof.

For in so much that they in whom these fruits are not found, wee make the talent of faith to preuaile in such manner as hath beene said, cannot be said to bee in the number of true be­eeuers and faithfull ones: notwithstanding though they pretend some countenance of ho­nesty, and therefore much-lesse can those bee said to bee of that number in whom the workes of the flesh are aparant.

But some fleshly Christian will say still that as for him he is clothed with the righteousnesse of Christ, and that the perfect obedience which Christ hath yeelded to God his Father in satis­fying the law, is imputed vnto him, as if he him­selfe had yeelded it. And to bee short that he is reckoned for righteous by his faith, so as none of all his imperfections are to bee made ac­count of.

If thou list to beguile thy selfe, thou maist, but it wilbe to thy harme and confusion, indeed Christ laieth not our sinnes to our charge, if wee beleeue a right in him, neither shall all our im­perfections hinder the vertue and efficacie of his death: But to beare thy selfe in hand, that Christ holdeth thee for righteous, when thou giuest thy selfe to vnrighteousnesse, and hast no other care but to follow thine owne inordinate lustes, it is not only a doing great dishonour vn­to him but also a scorning of him for his redee­ming of thee.

But Saint Iohn saith manifestly, that as Christ is righteous, so hee that worketh righteousnesse is righteous, and that hee which sinneth is of the de­uill: yea and he saith moreouer, that the thing wherein the children of God doe shew themselues to differ from the children of the deuill, is that the one sort worke righteousnesse, and the other sort [Page 113]worke sinne.

And of a truth I cannot tell how Gods true Children, who are al true Cristians, could other­wise be better marked out then by their aplying of themselues night and day to doe what-soeuer is pleasant and acceptable to their heauenly fa­ther, whome because they know to be righte­ous, they also doe wholy endeuor themselues to doe righteous thinges, wherein they shew themselues to be borne of God, as Sainr Iohn sayth further: If you know that God is righteous, know ye also that whosoeuer worketh righteousnes is borne of God.

Moreouer how can it come to passe that the true Christians should not giue themselues to righteousnesse, seeing they haue Christs spirit to guid them, for he that hath not Christs spirit (sayth the Apostle) is noe Christian, which beeing holy of himselfe, cannot but driue foreward the party to all holines, whom he possesseth. And it can­not be but that he must needes bring forth his fruites, which are louingnesse, goodnesse, qui­etnesse, mercifulnesse, meekenesse, faithfulnesse, mildnesse, and stayednesse: to be short, it cannot be but that hee must needes alter the whole man both within and without, to make a new creature of him.

For sith that CHRISTS life was not set [Page 114]forth vnto vs all onely to make aledgement of it, or to make a wondring at it in wordes, but to be followed by vs: it is the marke wherevnto wee must bend, in drawing to perfection, as neere as is possible, and as much as our frailty can afford. And otherwise seeing we be towled therevnto by Iesus Christ himselfe, not only in wordes, but also in examples, which are as liue­ly portratures of the life which wee ought to lead heere in wayting for his glory and glori­ous comming againe, wee cannot exempt our selues from it without preiudice of our saluati­on, no nor yet without be wraying that we haue no lust to it, for were we rightly desirous to be­come happy, and to attaine to the endlesse life, which is promised vs in CHRIST, wee could not shew it better in taking the way thereto, whereby wee may, and must attayne vnto it.

And that way is none other then to beleeue in Christ, and to walke as he walked, and that is Saint Iohns meaning where he sayth, that hee which sayth he dwelleth in Christ ought to walke as he walked, that is he ought to endeauour to liue as be liued.

And certes it is not possible that they which are vnited and knit vnto Christ, as his members should not be touched with desire to resemble [Page 115]him and to follow his steppes, for the very thing, wherein the vnion and coniunction is shewed, is that the members doe shew them­selues to be of the same that the heade is, and where that is not done, it is an euident proofe that the member is rotten, senceles, and voyd of life which is in the head.

Not without cause therefore doth Saint Paul say, that we must be of the same mind which Iesus Christ was of, for thereby his meaning is, to giue vs to vnderstand that we which are members of Christ, must be answerable to him in vnion of affection, and will, which thing he teacheth yet more plainely in another place, where he sayth that we be grafted into Christ after the likenes of his death and resurrection, meaning thereby that we which are ioyned vnto Christ as an impe is to the stock of a tree, ought so to liue of his life as there may not appeare any deformity in vs, but that as he hath dyed, so wee must dye also and as hee is risen againe, so wee must rise a­gaine likewise, wee must dye vnto sinne and rise againe vnto newnes of life, for that is the death and the life which hee speak­eth of.

How shall wee know that wee bee in him and are made partakers of his graces [Page 116]but by our [...]ndeauoring of our selues to keepe his commandements, and soothly the only mean to know and to be assured in our selues that we dwell in Christ, and Christ in vs, is our keeping of his commandements as Iohn teacheth adding further that our knowing that he dwelleth in vs is by the spirit which he hath giuen vs, because that by that spirit wee endeauour to follow him, and to frame our selues to his will, where­by we yeeld proof of the vnion that is between him and vs, for euen as the children of the world witnesse themselues to be alone with the world by following their worldly lusts, ambition, coue­teousnes, and pleasures, which may be likewise sayd also of the members of Sathan. So in like case, the Christians shew themselues to be made one with Christ by his holy spirit, when they follow Christs steppes, and make his life to serue them, as a most perfect rule to lead their liues by.

What remaineth then to be done in this case? soothly that we on our parts doe enforce our selues by eschewing all flothfullnesse, which be­ing hurtfull, and noysome in this behalfe, for as much as it is of such importance, that we cannot neglect it without wilfull disappoynting our selues of our saluation and soueraigne felicity.

This way is narrow and rough, I confesse [Page 117]it is so, as all Christians doe, and so doth Christ himselfe say it also, for in as much as thereby we must forsake our selues to follow Christ, which is very painfull and hard to the flesh, which desi­reth nothing but her owne pleasures and com­modities, no doubt but wee feele it, to bee ver­ry bitter, and burthensome, but what for that, yet must we take that way without stepping a­side one way or other, for that is the only way which after many labours and hard pinches, lea­deth in the end vnto life. As for the other way, it is very broad, faire, and accompanied with great pleasures but the end thereof saith our sa­uiour, leadeth vnto death.

Now to consider that it is much better to go by labour to rest, by tribulation to ioy, by death to life, then contrariwise to go by rest to labour, by ioy to tribulation, and by life to death, and looke what estate commeth last shall bee euer­lasting.

What thing then should hold vs back or hinder vs in the race.' if it bee the world, with all the goodnes, honours, and pleasures thereof, let vs vnderstand that all those things passe away like an arrow which is shot at a white or marke, the trace whereof is not perceiued any more, by the roughnes and vneasines of the way. Let vs consider how there is nothing soe [Page 118]vneasie nor rough which becometh not easie and smooth by continuall vse.

If it bee the infirmity and weakenesse of our nature, let vs thinke vpon him which hath promised to stand by vs to helpe vs, and to strengthen vs, who being good will helpe vs, & being almighty wil also strengthen vs, con­ditionally that we pray to him continually. Aske saith hee and it shalbe giuen vnto you seeke and you shall finde knocke and it shalbe opened vnto you.

Prouided alwaies that wee on our side doe striue our selues, for he helpeth not them that are idle and doe nothing, hee giueth his spirit, but it to such as feeling their owne feeblenesse, and be­ing displeased there-with, doe earnestly desire and craue his spirit for helpe, to such as nothing asketh, nothing hee giueth, it is euen hee him­selfe that worketh in vs, both the will and deede, how-be-it not so long as wee our selues sleepe, not so long as wee fould our armes a crosse, and much lesse so long as wee resist him.

The Kingdome of GOD saith IESVS CHRIST suffereth violence, and the violent pluckt it to them, and who bee those violent? they which beeing inflamed with great desire [Page 119]and zeale, to fashion them-selues like to their head, and doe violence and force to them­selues to the intent that their nature and flesh being restrained and brideled, may not cast a­ny impediment in the way of Gods spirit, which worketh in them: those which feele them­selues cold and lasie whether it bee in praying to God, or in giuing him thankes for all thinges, those that doe quicken and stirre vp them­selues without suffering them-selues to goe on and to be ouer-come of their flesh: Those which take paines to marke all their owne thoughts and affections and to restraine them from pas­sing their bounds, and from rouing a stray, set­ting a sure watch vpon their mindes and follow­ing the counsell of the wise: Because that from the mind commeth the welspring of al euil, and finally they which by CHRISTS spirit doe incessantly crucifie the flesh with the lusts thereof.

And of a truth wee bee of our owne nature so contrary to GOD, and so bent to the see­king of our selues and our affections are so hea­die and vehement, and we be haled vnto euill with so great force of our flesh that we must not thinke that GOD can haue his dominion in vs, vnlesse wee vse great force to ouer­come [Page 120]and subdue our selues vnto him.

To conclude, that they onely true marke of all Christians, and right beleeuers, is loue, with­out the which a man may well talke of Christ, and of the Gospell, and may well haue the Sa­craments and all the godly ceremonies that can be deuised, and yet all shalbe nothing.

Constancy in going forward vnto the end of our race.

THe fift part in this happy iorney is Constancy & perseuerance to the end, for if thou begin by time & find the way, and go a right, and continue not vnto the end, thy reward is with them of whom Paul saith, their end is worse then their be­ginning.

There is nothing in our life which suffereth so many changes, as our deuotion, hot and cold, in and out, of and on, not in one mood so long as the Sparrow sits vpon the ground. Thus man is roulled vpon a wheele, that neuer standeth still, he is vpon the side of a hill, where it is easie to slide, and hard to get vp the flesh: therefore the Apostle mooued with pitty, seeing man stand vpon such a slippery ground, as it were in a ship [Page 121]ready to sinke, he crieth to them that stand surest take heed least yee fall, that is, when thou hast put on the armor of light, and art in the spiritu­al field, to fight the Lords battaile against the world, the flesh, and the deuill, turne not backe like Demas, but remember the comfort of Eli­sha, that there bee more with thee, then against thee, and that the tempter can ouer-come nonê but them which yeeld. Take example of Za­cheus, beeing called by Christ, immediatly for­sooke the world, and embrased the Gospel: for all that serue God, are like the seruant which re­ceiued a print in his eare after the maner of the Iewes, in token that he would serue his Master for euer.

The Apostle doth not teach vs these phra­ses to doubt of our saluation, or of the mer­cy of God but of our Constancy in his seruice; nor least we fall from our election, but least wee fal from our righteousnesse, this is a godly feare; and blessed is he saith Salomon not he which stan­deth in feare of Gods mercy, but hee which stan­deth in feare of his owne frailty. Pro. 28.14. As Iob which feared all his workes Iob 9 28. Wee must haue confidence towards God, but diffi­dence towards our selues, for God wilbe true to vs, if wee bee true to him: This feare is not contrary to faith, but cannot be without it, ther­fore [Page 122]take heed least yee fal, is, take heed least yee sinne.

Therefore the holy ghost crieth so often, be faithfull euen vnto the death, be not weary of well doing: take heed least yee fall, for when thou art weary of thy goodnesse, God doth not compt thee good, but weary of thy goodnesse and when thou declines from righteousnesse, God doth not compt thee righteous, but re­uoulted from righteousnes: according to the saying of the Prophet, If the righteous turne a­way from his righteousnesse, and commit iniquity, and doe according to all the abominations that the wicked man doth, shal he liue? All his righteous­nesse that he hath done shall not bee mentioned, but in his transgression that hee committed, and in his sins, that he hath sinned, in them he shall die. Ezek. 18.14. As Gods mercy endureth for euer, so our righteousnes should endure for euer: euery thought, word and deed of a faithfull man is a step towards heauen, in euery place he meeteth Christ, euery good thing putteth him in minde of God, hee seeketh to finde him, and when hee hath found him, he seeketh him still, hee is not satisfied, because at euery touch there commeth some vertue from him.

Iacob serued seuen yeeres for Rachaell, and after them seuen yeeres more, and when hee [Page 123]had serued so many yeeres, they seemed vnto him as nothing because he loued her: he which serued so long for Rachael, serued all his life for heauen, and if he had liued vntill this day, hee would haue serued God still, and thought it no­thing because he loued him.

To haue the Arke but a while, doth more hurt to the Philistians, then benefit them: so to serue God but a while doth more damage vs, then helpe vs, for happier is the child that which neuer began, then Iudas whose end was worse then his beginning.

Wisdome is angry with him which leaueth his righteousnes to become worse, the vine would not forsake her grapes, the Oliue would not forsake her fatnesse, the fig-tree would not leaue his sweetnesse, but the bramble did, he is not the vine, nor the Oliue, nor the fig-tree, but he was a bramble, made for the fire, which lea­ueth the ioyes.

Let the dogge turne to the vomet, and the swine to the walow, but thou, like Abraham, hold on thy sacrifice vnto the euening, euen the euening of thy life, and then a full measure shal­be measured vnto thee.

The way to heauen, if men would bend themselues as much to doe good, as they beate their braines to doe euill, they might [Page 124]goe to heauen with lesse trouble then they goe to hell: our idle houres are enough to get wise­dome, and knowledge, and faith, til wee were like Saints among men.

But if thou looke only to thy steppes, and tel the rubbes which lye in the way, thou shalt goe fearefully and vnwillingly, euery thing shall turne thee aside, and euery Shale shal step be­fore thee, and take thy Crowne from thee.

But then lift vp thine eyes from the earth, and looke to Christ calling, the spirit assisting, the father blessing, the Angells comforting, the word directing, the Crowne inuiting, and then the fetters shal fal from thee, and thou shalt rise like the sonne and maruel how the thing could seeme so hard, and be so easie, when you doe well, remember that ye change not for worse, and doing so, you shall continue vnto the end, and receiue the blessing of eternall happinesse, as our Sauiour Christ sayth, he that continueth vn­to the end shall be blessed.

And we may the better hold on, & be constant, in going foreward vnto the end, it is good to make speed, and for this cause the Apostle sayth So runne that ye may obtaine. 1. Cor. 9.24. which is the swiftest pace of a mā, as though he should goe faster to heauen then to any place els in the world, his meaning is this, that as a man doth [Page 126]watch and runne, and labour to be rich quickly so he should heare, and pray, and study, and vse all means to be wise quickly.

Thus the Apostle vnderstandeth when he bid­deth vs adde, as if he should say; when thou art in the way to continue, and knowest good from euill, euery day kill some vice, and euery weeke sow some vertue, and make thy two talents fiue talents, and thy fiue talents tenne talents, and e­uer be doing good, and at last it shall be opened; because thou hast knocked, Christ sayth, the kingdome of heauen is gotten by violence; therefore a man must be earnest, and zealous in religion, for zeale is the loue of God, and plea­seth God.

Saint Iames sayth, be swift to heare, we must be swift to pray, swift to obey, swift to doe good, for he is not cursed only, which doth not onely the Lords busines, but he which doth it negli­gently, Iere. 48.10. that is hee which doth any thing before it, like him that would bidde his freinds first farewell, and follow Christ after.

The Hound, which runneth for the hare, run­neth as fast as possibly he can, and shall hee that runneth for heauen creepe more stowly then the Diall? our Sauiour saith not that his father is glorified that we bring forth frute, but that we bring forth much ftuite, for is it not better [Page 126]to bee vessels of gold, then vessels of brasse.

God hath placed vs here in a race to runne, we must therefore so runne that we may attaine the prise, wee are grafts of the Lords planting, we must grow to the height and breadth of a tree and bring forth fruit, we are Pilgrims and strangers, and passe by the wildernesse of this world, into our heauenly resting place: wee may not stay by the way, but must remooue our Tents, and continually march on forward vn­till that day come when we shall enter into the land of promise.

Now, that we may the better & with strength walke constantly, by continuall increase in god­linesse in this our holy iourney towards heauen: let vs therfore embrace these comfortable duties of a true Christiā, which the Apostle S. Paul gi­ueth vnto the Thessalonians the first & the 5.16.17.18. saying, Reioyce euermore, pray continually, In all things, giue thankes: from these are to bee gathered many profitable instructions.

For the first to reioyce euermore.

It is not an indifferent thing to reioyce, and not to reioyce, but we are commanded to re­ioyce, to shew that wee breake a commande­ment, if we reioyce not: but here God comman­deth to reioyce, as though some men did not re­ioyce [Page 127]enough: therefore you must vnderstand to whom he speaketh thus in the Psal. 149.5. It is said let the Saints bee ioyfull with glory, not let the wicked reioyce: and in Esay the 40.1. Comfort my people, not comfort my enemies, shewing to whom this Commandement of Paul is sent. Reioyce euermore, it is not in this as Christ saith: That which I say vnto you, I say vnto all, but that which I say vnto you I say vn­to all. Salomon saith fiue times that this is the portion of man vnder the sunne, to re­ceiue in the gifts of GOD with thankfulnesse and to reioyce in them, Hee which would haue vs holy as Hee is holy, would haue vs ioyfull as Hee is ioyfull, Hee which would haue vs doe his will vpon earth, as the Angels doe in heauen, would haue vs reioyce vpon earth, as the An­gels reioyce in heauen, Hee which hath ordai­ned vs the Kingdome of Saints would haue vs reioyce that wee haue such a Kingdome to re­ceiue.

Therefore he saith to his disciples, reioyce that your names are written in the booke of life, the spirit of God is called the comforter, because wee should haue ioy in it. I will send you the Comforter saith Christ, to shew that they which haue the spirit haue comfort too, and they which resist comfort resist the spirit: therefore [Page 129]the sonne of God is called the consolation of Israell, and that ioy is where Christ is, as the light is where the sunne is, therefore the chei­fest ioy is called the ioy of the holy ghost, to shew that they haue the chiefest ioy that haue the holy ghost, and the greatest peace is cal­led the peace of a good conscience, to shew that they haue the greatest peace which haue a good conscience: therefore the faith­full are to bee annointed with the oile of ioy, Esay 61.3. As though ioy were their counte­nance, therefore they are said to be clothed with the garment of gladnesse, as though gladnesse did compasse them like a garment.

Saint Paul in all his Epistles doth ioyne grace and peace together, to shew that the peace of God doth follow them which haue the grace of God: It is said in Deut. 30.9. That God reioyceth to doe vs good, and in the 28. Deut. the Iewes are reprooued, because they reioyced not in the seruice of God. As the Lord loueth a cheer­full giuer, so he loueth a cheerefull seruer, and a cheerefull preacher, and a cheerefull hearer, and a cheerefull worshipper: as Dauid saith, Let vs sing heartily vnto the Lord, shewing, as it were, a tune which delighteth Gods eares, that is, you must giue heartily, you must loue heartily, you must obey heartily, and when you doe all these [Page 129]things heartily, then you shall doe all things cheerefuly.

Therefore now I may say vnto those which resist comfort, and nourish griefe, as the Pro­phet saith, who hath required these things of you: God doth require no sorow, but the sorow for sinne, no feare but the feare to sinne, no care, but the care to please God, nay he hath forbid­den all care else, and therefore Saint Paul saith, Cast your care vpon him, although God did not alow vs to care, he sent his Apostles with this charge, to cast their care vpon him, as we doe cast our sinnes vpon Christ: for God hath com­manded vs to labour, and not to care, but care hindreth our labours.

As we are taught to discerne of spirits and doctrines, so we must discerne of care and sor­rowes, when we sorrow for any thing but sin, our sorrow is murmuring, for the sorrow of the heart, saith Salomon, is the consuming of the bones, that is it will pull downe the strongest man that is, therefore let no man drinke of sorrow before hee tast it, for the charge is not to get thy lyuing with care of the minde, but with the sweat of thy browes: Now as Saint Iames saith, Resist the diuell, and he will flie from you, so resist sorrow, and it will flie from you.

This is all the care, and all the feare, and all the repentance which euer could be found in the Scriptures: therefore let vs pray to God euery day, to turne all our ioy into the ioy of the ho­ly Ghost, and al our peace into the peace of con­science, and all our sorrow into the sorrow for sinne, and all our feare into the feare to sinne, and so wee may reioyce and sorrow together, feare and hope together, that is haue one eye to the law to keep vs from presumption, and an­other eye to the Gospell to keepe vs from dis­paire and then this comfort is sent to vs: Reioyce euermore or else wee haue nothing to doe with it.

It followeth the next du­ty to pray continu­ally.

AFter reioyce continually, hee biddeth vs pray continually shewing that it must be such reioycing continually, that we may pray continually too, or else he doth not alow vs to [Page 131]reioyce, how can these two ioyne together, pray and reioyce? some if they should pray cannot re­ioyce for their hearts, nay their heartes are sick, vntill their prayer be done, this is the difference betweene the reioycing of the wicked and the godly.

The comfort of the wicked is like a compoun­ded medicine made of many mixtures, for there must be piping and dancing, and piping & feast­ing, and dallying at the game, or else they can­not be merry, but the comfort of the godly is like a light in the ayre which shineth, when no matter is seene, so the godly reioyce when no cause is seene, if they doe but thinke vpon God, they reioyce straight-way, if there be but a pray­er, and a thankfulnesse and a meditation, these are instruments enough for them, and they can be as merry as Birds in May, the reason of it is this, As Christ sayd I haue another meat, which you know not of, so the godly haue another ioy which the world knoweth not of, of this ioy a man may reioyce continually. And therefore Sa­lomon sayth: a good conscience is a continuall feast Pro. 15.15. that is a continuallioy.

Thus Saint Paul ioyneth reioyce, conti­nually, with prayer continually, as if he should say, by this you shal know whether you re­ioyce well if you can pray to, that is if [Page 132]thy reioycing mooue thee to pray, as the ioy of the Angels maketh them praise God and sing, holy, holy, holy, alwaies vnto him. All this doth conclude, that as we should doe Gods will on earth as it it is done in heauen, so wee should reioyce in earth as they reioyce in hea­uen, and then this ioy is a signe of another ioye.

Now we are to consider more perticularly, the benefit of praier: of all our duties this is the onelie dutie vnto GOD, which is giuen to none but God, according to that, Him onely shalt thou serue, such an excellent thing is praier that is offered to none but him, which Salomon calleth excellent.

The second, it is such a pleasant thing that Saint Paul enioyneth to pray continually, with reioyce continually, to shew that no man hath such ioy as hee which is often talking with GOD by praier, as if hee should say, if thou haue skill to pray continuallie, it will make thee reioyce continually, for in the com­pany of God is nothing but ioy and gladnesse of heart.

Thirdly, it is such a necessary thing that Christ calleth his temple the house of praier, to shew that we should pray in the Temple, which is so necessary that GOD built a house for it, [Page 133]and called it the house of prayer, as though prayer brought God and vs to dwell continual­ly in one house togither.

Fourthly, if wee endeuour our selues to liue vprightly and in the feare of God, according to the precise rule of his Commandements, we shall finde such a heauenly life that it will make vs like the Angels which are in heauen: for when wee reade GOD speaketh vnto vs, because wee read his word, but when wee pray wee speake to God, because wee com­mence our suites to him, and so praier maketh vs like the Angels which are alwaies singing to God.

The fifth, it is such a sweet thing aboue all other things that wee doe for God, that in the Reuelations 7. the praiers of the Saints are called incense, because when they ascend to heauen God seemes to smell a sweet fauour like incense.

Sixthly it is such a profitable thing that it doth more good then almes, for with almes I helpe but a few, but with my praier I may helpe thousands, praier is the rich mans almes aswell as the poore mans, for Pharaoh beg­ged for praier, aswell as Lazarus begged for crummes.

Lastly, it is so victorious and powerfull that it [Page 134]ouercommeth God himselfe, which ouercom­meth all things, for if wee will ouercome our Lord as Iacob did, we must ouercome him by praier, this God sheweth when hee said to Iere­miah, pray not for his people, shewing that the praier of the righteous is of such force & power that he forbiddeth them to pray when he would not grant, least hee should bee ouercome, this Christ sheweth againe when hee resembleth his Father to the deafe Iudge, & the suppliant to the importunat woman, which cried vpon him, and made him harken to her, as if she had compelled him. We read that the Iewes did preuaile more by praier, then they could by fight, therefore one saith, hee that can pray can doe all things, be­cause hee can ouercome God, ouercome the diuell, which hindreth all things.

It hath such a hand in all things that it is like the sanctifier of euery thing, it blesseth our thoughts, it blesseth our speeches; & blesseth our actions, for whatsoeuer thou doest, before thou hast blessed it with praier, thou hast no promise that it shall prosper or doe good, therefore wee should not presume to vse any of Gods gifts, or any of Gods graces without praier, least that which is good, doe not good, but hurt vnto vs.

For this cause Saint Paul teacheth vs to pray before we eate. Rom. 14.6. for this cause [Page 135]Saint Paul praied before hee ioyrned. Acts 20.36. For this cause the Israelits praied before they fought, for this cause the Preacher prai­eth before hee preach. It is a good thing to preach, and yet we see they doe not pray mee to preach before they pray, because Paul planteth, Apollo watereth, but God giueth encrease.

Euen so wee should not presume to exercise our faith, nor our repentance, nor our obedi­ence without praier, because there is no faith so perfect but it had need of praier to streng­then it, there is no loue so perfect, but it had need of praier to confirme it, there is no repen­tance so perfect but it had need of praier to con­tinue it, there is no obedience so perfect, but it had need of praier to direct it, therefore he doth sinne which doth presume to doe any good worke without praier, because he seemes to doe it, by his owne power, for that he craueth not as­sistance from God, which giueth power to faith to bring forth works, as well as he doth to trees to bring forth fruits. Therefore no vertue hath don so much as praier hath done, for all vertues haue had their power from praier: aman cannot pray heartily, when wrath, malice, or lust, or such like cary his minde away, this Paul witnesseth againe when hee saith, how shall they call vpon him, in whom they haue not beleeued, shewing [Page 136]that none can pray, but they which haue fayth, and that is a signe the spirit is within, if wee can pray: thetfore as long as God doth not take away thy praying, he hath not taken away his mercy.

S. Paul in his 12. to the Ro. teacheth vs a reaso­nable seruice to God, But here he seems to ioyn an vnreasonable seruice of God: for who did euer pray continually, or if we should pray con­tinually, when should wee heare, or preach, or when should wee studdy, or when should wee worke, so one seruice seemeth to hin­der all other seruice: but indeed it doth fur­ther all other seruices, and therefore wee are commanded to pray continually, because we can doe nothing without prayer: but if you im­magine that this commandement is broken, if your lippes be not alwayes going, then you are out of Saint Pauls mind, for Saint Paul did not pray continually with his lippes, and therefore he doth not meane a lipp-prayer onely, neither did Paul frequent the Temple day and night, and therfore he doth not meane a Church-pray­er only. And further it seemes that the Iewes were not appoynted to pray at all times, for they had set times of prayer, and therefore wee read how Peter and Iohn went vp into the Temple at the time of prayer.

Therefore to pray continually is to lift vp our hearts continually vnto God, and pray in our thoughts as Moyses did, though he opened not his lippes, and so we may pray continually. As when a good man is to answer before the persecutor, a thought prayeth in his heart, that he may answer wisely, when he is to giue almes a thought prayeth in his heart, that he may doe good, when he is to heare a Sermon, a thought Prayeth in his heart that he may be edified and sanctified by it.

Thus may we pray, and heare, pray and speake pray and eat, pray and studdy, pray and work together, therefore prayer seemeth a harder thing then it is for if it had beene irksome for any to pray Saint Paul would not haue ioyned prayer, and reioycing together, it is not hard when a man doth it and reioyceth.

Now if you will know what prayer is accep­table with God? Iames sayth the prayer of the iust auayleth much if it be feruent, Ia. 5.16, not that the prayer of the wicked auaileth any thing for Sal mon sayth their prayer is abominable therefore it is sinne, if it be neuer so feruent, but the person must be iust, that is, he must be iusti­fied by a true and a liuely fayth in Christ Iesus our Lord. By this thou mayest know whe­ther thy prayer be acceptable with God or noe.

Thus much for the benefit and necessity of praier. Now for the manner of praier, there might be as much said, but for tediousnesse I will say no more but the parts thereof, and so end for this duty.

• The first is to whom we should pray
• The second is the cause why we should pray.
• The third for the things for which wee should pray.
• The fourth the Mediator which we should pray by.
• The fifth and last the affection which we should bring to pray.

Now wee are to speake of the third dutie which Saint Paul doth admonish vs of saying, In all things giue thankes. 1. Thess. 5.18.

These three duties are badges or Cognizan­ces of a Christian souldier, that is, to reioyce in the mercy of God, to be feruent in praier, and to giue thankes to God in all things: The hea­thens which haue no part in the Kingdome of Christ, are thankfull for their life, liberty, wealth, and glory, and worldly prosperity, but Christi­ans ought to be thankefull euen in persecution, in thraldome, in aduersity, in shame, in misery and in death it selfe.

Who hath not heard of the patience of Iob, his heards of cattle were driuen away: his hou­ses consumed with fire, his children slaine, his body stricken with scurffe and manginesse, his wife loathed him, and his friends forsooke him: what did Iob in all these miseries, what thought he, or what spake he? his patience in suffering, and his words of thankesgiuing doe teach vs how to beare aduersity, the Lord, saith Iob, hath giuen, and the Lord hath taken it, blessed bee the name of the Lord.

What are we then that are neither thankfull for riches, nor for health, nor for our pleasures in the aboundance of all things: who hath giuen them vnto vs, the earth is the Lords, and all that therein is, the world and all that dwell therein, he openeth his hand and filleth all things lyuing with his good blessings.

Let vs looke vp into the heauens, there is God the Father of lights, there is our Redee­mer Iesus Christ, in whom are hid all the trea­sures of wisdome and knowledge: when wee turne in our beads, when wee see our fare and furniture on our tables, when wee see our ser­uants and children about vs, when wee see our money and houses, and lands, let vs thinke with our selues how many good men and faithfull seruants of God lack the same, & haue [Page 140]not receiued these blessings in the same measure as wee haue done, in all these things God spea­keth to vs, and saith, I haue giuen them thee, thou hast them at thy hands, vse them well, and be thank­full for them.

If a man should declare what causes wee haue to giue thankes vnto God for all his benefits and blessings, noe man could make an end, their is noe beast in the ground, nor fish in the Sea, nor bird in the ayre, nor star in the heauens, noe lease on the tree, no corne in the field, no sand in the shore, no drop of water, no sparke of fire, but God hath giuen them all for the sonnes of men: so much are wee bound alwaies to giue thankes to God, and to say with the Prophet, O Lord our God, how excellent is thy name in all the world: Let vs confesse before the Lord his louing kindnesse in his wonderfull workes before the sonnes of men.

But who is able to render thankes sufficient to God for that hee giueth vs the knowledge of his Gospel, & maketh vs know the secrets of his will: This is a great blessing, and farre aboue all the other comforts of this life, they that haue not this are in darkenesse, and in the shadow of death: wee haue to praise God, wee must say, I thank thee O God for thou hast deliuered me frō this body of death, thou hast translated mee vnto thy selfe, that so I may remaine with thee [Page 141]in glory, thus whether so euer yee turne, what state or part of life, or death so euer yee consider, whether yee be in trouble or peace, things pre­sent, or things to come, heauen or earth, life or death, you shall alwaies finde causes to bee thankefull.

What haue you that haue not receiued, saith the Apostle, therefore to teach man to be thank­full to his maker, hee was not made in Paradice, the place of ioy and happinesse, but hee being made out of Paradice, was brought into Para­dice, to shew how al his ioy and happinesse came from God, and not from nature, that hee might know where to bestow his thankefulnesse, there­fore Dauid, to perswade all men to thankeful­nesse saith, It is a good and pleasant thing to be thankefull if wee loue goodnesse and pleasure, we are bound to be thankefull.

All things which wee receiue in this life are giuen vs, least wee should want meanes to serue God, then because the Apostle requireth for all things as it hath beene shewed, to be thankefull to God, he is not thankefull before God, which thankes him onely for his benefits: but hee is thankefull indeed which thanketh him for his chasticements: it may be while the Lord giueth, many will say, blessed bee the name of the Lord, but when the Lord taketh, who will say [Page 142]blessed be the name of the Lord, when the Lord did take, Iob sayd, blessed bee the name of the Lord.

Now that it hath bene spoken of these three principall duties of a Christian, the Apostle for the consirmation, and strengthening thereof like a father which is come to the end of his life, who because he hath but a while to speake, hea­peth vp his lessons together, which he would haue his sonnes to remember when hee is gone, setting downe in foure next verses following, these foure admonitions, two negatiue, and two affirmatiue, the first two negatiue, are, Quench not the spirit, 2. despise not prophesying, the affir­matiue are, Trye all thinges, and keeepe that which is good, 2. Abstaine from all appearance of euill.

His first aduice is, Quench not the spirit, 1. Thes. 5.19.20.21.22. that is when a good motion commeth, welcome it like a friend, and crosse it not with thy lusts, the second admonition tea­cheth how the first should be kept, that is, de­spise not prophesying, and the spirit wil not quench because prophesying doth kindle it: the third ad­monition teacheth how to make fruit of the se­cond, that is, trye the doctrines of them which prophesie, and thou shalt not beleeue error for truth, but hold the best: the fourth admonition [Page 143]is the summe of all, and commeth last, because it is longest in learning, that is, to abstaine from all appearance of euill, for he which can abstaine not only from euill, but from the appearance of euill, that man is so perfect, as can be in this sin­full life, put all these together, and it is as if S. Paul should say, Quench not the spirit by dis­pising of prophesying, neither dispise prophesy­ing because all do not preach alike, but rather when you heare some preach one way, and some another way, doe you trye their doctrines by the Scriptures, as the men of Berea did, and then chuse that which is best, and soundest, and truest, hauing alwayes such an eye to the truth, that thou abstaine from all appearance of error, so zealous the holy Ghost would haue vs of our fayth, that wee set no atticle vppon our religion, but that which is an vndoubted truth.

The spirit is quenched as our zeale, our faith and our loue are quenched with sinne; e­uery vaine thought, euery vaine word, and euery wicked deed is like so many droppes to quench the spirit of God, some quench it with the busi­nes of this world, some quench it with the lusts of the flesh, some quench it with the cares of the mind, some quench it with long delayes: that is, not applying the motion [Page 144]when it commeth, but crossing the good thoughts with bad thoughts, and doing a thing when the spirit saith doe it not, some-time a man shall feele himselfe stirred to a good worke, as though hee were led to it by the hand, and a­gaine, he shalbe frighted from some euill thing, as though he were reprooued in his eare: then if he resist, he shall streight seele the spirit going out of him, and heare as it were, a voice pro­nouncing him guilty, and shall hardly recouer his peace againe, therefore Saint Paul saith, grieue not the spirit, shewing that the spirit is of­ten grieued, before it bee quenched, and that when a man begins to grieue and checke, and persecute it, that is vntill hee seeme to haue no spirit at all, but walketh like a temple of flesh.

It is ment by the spirit the gifts and graces of the spirit, the spirit of God is the spirit of wis­dome, and the spirit of truth, No man, saith Paul, can say that Iesus is the Lord, but by the ho­ly ghost. Againe, the spirit helpeth our infirmi­ties, the same spirit beareth witnesse with our spirit, that wee are the children of God, it is hee that leadeth vs into all truth, and openeth our hearts to vnderstand, and guideth our feete into the way of peace, O dispise not the wisdome of the spirit, refuse not his helpe, but seeke it, that you may be strengthned: Comfort your selues [Page 145]in his testimony of your adoption, quench not the light he hath kindled in your hearts, disdaine not his leading, abuse not his mercy. Abuse not the time of your visitation, let not so great mer­cy of God bestowed on you be in vaine, fulfill not your owne wils, Abstaine from fleshly iusts: walke in the spirit, defire the best gifts, and let euery man as hee hath receiued the gift, so mini­ster the same to another, as good disposers of the manifold graces of God.

Dispise not prophecy­ing.

THis admonition is as it were the keeper of the former, for by prophecying the spirit is kindled, and without prophecying the spirit is quenched, and therefore after, Quench not the spirit saith Paul, shewing that as our sinne doth quench the spirit, so prophecying doth kindle it, this you may see in the disciples that went to Emaus, of whom it is said, when Christ preached vnto them out of the law and the Pro­phets, the spirit was so kindled with his preach­ing that their hearts waxed hot within them.

This is no maruell, that the spirit of man should be so kindled and reuiued, and refreshed [Page 146]with the word of God, for the word is called the food of the soule, take away the word from the soule, and it hath no food to eate, as if you should take food from the body, the body would pine, therefore Salomon saith, without preaching the people perish, therefore hee which loueth his soule, had no need to dispise prophe­cying, for then hee famisheth his owne soule, and is guilty of her death.

Prophecying is the preaching, and expoun­ding the word of God, and hee is called a Pro­phet, and doth prophecy, that openeth vnto vs the will of God, dispise not therefore to heare the word of God preached, turne not away thine eare from vnderstanding. God giues power to his word, that it may worke accor­ding to his good pleasure, it will let thee see the weaknesse of thine error, and settle thee in the way wherein thou shouldest walke: if it had beene dangerous for thee to heare the pro­phecying of the Gospel, he would not haue sent his disciples into the world to preach it, if Lidia should not haue liked to heare Paul preach, how might she haue known God, if those great numbers, which heard Peter and were conuer­ted had dispised prophecying, and would not haue heard him declare the grace of the gospell vnto them, they had neuer considered the great [Page 147]mercy of God, nor sought to bee instructed in their saluation, faith commeth by hearing saith the Apostle. This hath beene the meanes by which Christ hath giuen knowledge to Kings and Princes, and all nations, it hath pleased God saith Paul, by foolishnesse of preaching to saue them that beleeue. 1 Cor. 1. dispise not then to come to the Church of God, to pray with the congregation of the faithful, to heare the Scrip­tures of God read, and expounded, it is the bles­sing of God, offered vnto thee, he that dispiseth it shalbe dispised of the Lord, and he shalbe left in darkenesse, thus much for the negatiue parts which we must not doe.

It followeth to try all things and keepe that which is good.

AFter dispise not prophecying it followeth trie all things, as if hee should say, but for all that trie prophecying least thou beleeue errour for truth, for as amongst Rulers, there bee bad Rulers, so among Preachers there bee false Preachers, this made Christ warne his disciples to bee ware of the leauen of the Pharisies, that is, of their false doc­trine, this made Iohn say, trie the Spirits, [Page 148]therefore, wee reade in the Acts 17.11. How the men of Berea would not receiue Pauls doctrine before they had tried it, and how did they trie it? It is said they searched the Scrip­tures, this is the way which Paul would teach you to trie other, whereby he was tried him­selfe, thereby you may see that if you vse to read the Scriptures, you shalbe able to trie all doctrines, for the word of God is the touch­stone of euery doubt, like the light which God made to behold all his creatures, so is the Scrip­tures to decide all questions, euery doubt must come to the word, and all controuersies must be ended at this tribunall, the Scripture must speak which is right, and which is wrong, which is truth, and which is error, and all tongues must keepe silence to heare it.

A man trieth his friend before he trust him, and shall not wee trie our faith which must saue vs, Saint Paul saith. Let euery man be able to giue a reason of his faith, is this a reason of our faith to say, I beleeue so, because Rome beleeueth so, or not rather because the word of God doth teach me so, it will not answere for them that die in heresie to say the Papists taught vs so: for God saith, bee not deeeiued neither by Serpent, nor by Prophet, nor by Angels.

God doth giue vnto his children the spirit of [Page 149]discretion and of iudgment, to be wise and know what is that good and acceptable will of God, be not therfore deceiued with words of mens wisdome, let not the basenesse or simplici­tie of any cause you resuse the message which he brings, and carry not your selues to liking of al that what so euer shalbe told you of such as beare a great shew and countenance, this was it that deceiued the people of God, they gaue eare to false teachers which led them to worship the workes of their owne hands.

The Scribes and Pharises seemed so graue and wise, that the people thought nothing good but what they allowed, they were al­together aplyable to beleeue, to doe, to speake, and to thinke whatsoeuer the Pharises willed them.

Christ saith bewane of false Prophets which come to you in sheepes clothing, but inwardly they are rauening wolues. Mathew 7. Saint Iohn therefore saith, Deerely beloued, beleeue not euery spirit, but trie the spirits whether they are of God, for many false Prophets are gone out into the world. Iohn 11.4. and further de­clareth vnto vs how wee should trie them, here­in shall yee know the spirit of God, euery spirit that confesseth that Iesus Christ is come in the flesh is of GOD. Againe heereby you [Page 150]may trie them, whosoeuer transgresseth and a­bideth not in the doctrine of Christ hath not God, hee that continueth in the doctrine of Christ, he hath both the father and the sonne, if there come any vnto you bringing not this doctrine receiue him not into your houses, neither bid him God speed, hereby Saint Paul requireth the Galathians to trie betweene him and their false Apostles, if any man, saith hee, preach vnto you otherwise then that you haue receiued let him be accursed Gala. 1. Paul putteth Tymothie in minde, wherefore he left him at Ephesus, that is to command some that they teach no other doctrine, and to warne both the teachers, and the hearers that they giue no heed to fables and genealogies which are endlesse, which breed questions rather then godly edifying, which is by faith.

Thus are the people of God called to trie the truth, to iudge betweene light and darkenesse, God hath made them the promise of the spirit, and hath left vnto them his word, they of Bo­rea when they heard the preaching of Saint Paul, searched the Scriptures daily whether those things were so as hee taught them, and many of them beloeued, so doe you: giue heed to instructions, and yet receiue not all things without proofe and triall, that they bee [Page 151]not contrary to the wholsome doctrine of the word of God.

Keepe that which is good.

VVHen you haue tried and found the truth, be constant and setled in it. A wauering minded-man is vnstable in all his waies, follow the truth, and bee not carried a­bout with euery wind of doctrine: The diuell will come in the name of God, and change him­selfe into an Angel of light, let him not take a­way the loue of the truth from you: let him not remoue you from faith, & a good conscience. Re­turne not like Swine vnto your mire: God hath purged your hearts, and made them cleane, and except they be preserued, and kept occupied, the vncleane spirit will returne, and enter in, and dwell in you: so the last estate of you shalbe worse then the first.

Wee haue great cause to hearken diligent­lie to the Apostle to keepe that is good, for wee see dailie great confusion in all places, Sathan would faine intangle vs againe with the error of the wicked, and seeketh to draw vs from our stead-fastnesse: Now is the time wherein God maketh some trial of his seruants; [Page 152]now iniquity seekes to haue the vpper hand, they seduce people and say heere is Christ, there is Christ, heere is the Church, there is the Church, GOD giue vs his holy spirit, to guide vs in iudgement, that wee may discerne the truth from falshood, and know the blessed and gracious will of GOD, that wee may walke in his waies, and serue him in reuerence and feare al the daies of our liues, for as their are ma­ny seeke Christ with an vnfained heart, so their are many that seeke Antichrist, and as their bee many true professors of the truth of God, so are their many dispisers of the same, this may wee see heere at home within this Realme, wee may see it, and mourne for it in our hearts.

Their practises are opened, they haue bro­ken out into open rebellion, to the breach of the peace both of God and man, they say with their lippes GOD saue King IAMES, yet they hold vp their swords against him, alas! what hath hee deserued at their hands? hath hee not dealt mercifully, without crueltie, without shed­ding of bloud? GOD preserue him that hee may long reigne ouer vs, and bring all his e­nemies to confusion: What pretence make they for this their doing, that heereby they seeke to haue religion reformed, thankes bee [Page 153]to God religion is reformed far better then euer our fathers knew of these many hundred yeeres, for if those that liued before vs might haue seene and heard, as wee see and heare, they would haue reioyced and thought themselues happy.

But they would haue the Masse, what finde they or see they in it wherefore they should so desire it? Trie all things saith Paul, there­fore examine and trie the Masse what wee doe learne by it, what doctrine, what godlinesse in life, what comfort of saluation, it is dumbe and deadly seruice, it is the very key of their religion: the people are bound to bee pre­sent at it, yet they neither receiue any thing nor eate, nor heare, nor vnderstand any thing, you are wise, you haue reason, you are the chil­dren of God, be you Iudges herein, and iudge vprightly, for it is Gods cause: wil they call this the Lords supper? Is this the Sacrament of our redemption, is this that which Paul receiued of the Lord, and deliuered vnto the Church? is this the shewing forth of the Lords death till hee come?

They paint their banner with the Crosse and fiue wounds, why bring they these Armes against vs? Doe not wee beleeue the Crosse [Page 154]of Christ, doe not we reioyce and comfort our heartes, by the remembrance of his woundes? do not we read, and shew forth to the people the story of the passion? God knoweth it, and the world can witnesse it, and they themselues cannot denye it, but that we make this worke of our redemption, wrought, by the passion of our sauiour Christ, the cheefe and principall rock and foundation of our faith: therefore say we with the Apostle, God forbid that we should re­ioyce in any thing, but in the crosse of our Lord Ie­sus Christ. nay rather they are become our ene­mies because we beleeue in Iesus Christ crucified because we say as Gods word teacheth, that Ie­sus Christ is the only aduocate to the father for our sinnes, and that he hath with one suffering consecrated for euer them that are sanctified, and that the blood of Iesus Christ his sonne, clenseth vs from all sinne, for this cause are they become our enemies.

Let vs nothing feare their trecheries and at­tempts: let vs keepe that is good, and hould it fast vntill death: now that we haue tasted of the good word of God, and haue receiued the com­sort of the Gospell: Let vs not despise it, nor be weary of it, let vs pray to God that he wil esta­blish the loue of his truth in vs, and that he wil [Page 155]open the eyes of their harts, & bring them to be partakers of those mercies which yet through ignorance they haue despised.

Now when we haue tryed by the word which is truth, and which is error, what shall we them doe? keep that which is best, that is to say, as the truth, we must keepe and hold the truth, that is defend it with thy tongue, maintaine it with thy purse, further it with thy labour: in danger and trouble, losse and displeasure, come life, come death, thinke to doe as Christ did, seale the truth with his blood, so thou must seale it with thy blood, or else thou dost not keepe it, but let it goe. Well did Paul put trie before chuse, for he which tryeth may chuse the best, but hee which chuseth before he trye, taketh oft the worst before the best.

Now it followeth in this last admonition Abstaine from all appearance of euill.

AFter trye all things and keepe the best fol­loweth abstaine from all appearance of e­uill, as if he should say, that is like to bee best which is so far from euill that it hath not the ap­pearāce of euil, & that is like to be truth, which [Page 156]is farre from error, that it hath not the shew of error, whereby sheweth that nothing should be brought into the Church, or added to our reli­gion, but that which is vndoubted truth, with­out suspition of error, it is not enough to be per­swaded of our faith, but we must be assured of it, for religion is not built vppon doubts, but vpon knowledge.

Heere we may maruell why Paul biddeth vs abstaine from all appearance of euil: because sin and heresie and superstition are hippocrisie, that sinne hath the appearance of vertue, and he­resie hath the appearance of truth, and supersti­tion hath the appearance of religion: but this the Apostle doth note, that there is no sinne, nor heresie, nor superstition, but if the Visor be ta­ken away from it, it will appeare to be sinne, and heresie, and superstition, though at the first sight, the Visor doe make it seeme none, because it couereth the euill, like a painted sepulcher vp­pon wormes and rotten bones.

Therefore keep your selues not only from do­ing those things which are euill, but also from all appearance of euill: offend not the consci­ence of thy brother, that he may haue no occa­sion to thinke euil of thee: commit not adulte­ry, and withdraw thy selfe from the company of such vnthrifty, light, and suspected persons, be [Page 157]not like to them that are such, lay not out thy money to vsury, nor doe any thing whereby o­thers may thinke euill of thee, beware of vncha­ritable conueyance of thy money, be no Idola­ter, and leaue of to do any thing that may bring you into suspition of Idolatry, giue not thy ho­nour unto any creature, which is proper vnto God, haue no fellowship with their workes, beare no shew, no appearance of liking their euill, goe not as they goe, liue not as they liue.

Saint Paul reprooueth the Galathians, saying yee obserue dayes, and monethes and times, and yeares, I am in feare of you least I haue be­stowed on you labour in vaine, Gal. 4. so doth he the Collossians 2. If ye bee dead with Christ from the ordinance of the world, why as though yee liue in the world are yee burthened with traditions, as touch not, tast not, handle not: so doe the Idolaters, you should not be like vnto them, they are the children of darknesse, you are the children of light, they will not be like you, and forsake their false Gods, why should you then become like vnto them, & forsake the God that made the heauens & the earth? you cannot make them ashamed of their errors, and to em­brace the truth, why then should you betray the truth, and be partakers with them in error?

The King Antiochus sent to Ierusalem and to the Citties of Iuda, that they should follow the strange lawes of the country, many of them chose rather to die, then to be defiled with vn­cleane things, and so to breake the holy coue­nant which God gaue them. Machab. 1.

Therefore, abstaine from all appearance of e­uill, be not like the wicked of this world, you are the salt of the earth, you should not bee partners of their corruptions but powder and season them: You are the light of the world, you may not be partakers of their darknesse, but lighten and guide them, dessemble not, but serue God in the simplicity of your hearts, and in the sight of the world, let it bee written in your fore­heads, what you thinke in your harts, why should any man be ashamed of Gods truth.

Thus wee haue heard the care of the A­postle in teaching the Thessolonians three prin­cipall duties of a Christian, that is to reioyce, to pray, and to giue thankes, as hath beene de­clared more at large, and withall for the confir­mation thereof in the verses following foure ad­monitions, which are as fortresses to hould vp those duties that is, 1. quench not the spirit. 2. dispise not prophecying. 3. trie and examine all things, and so hold fast that which is good, the last is, abstaine from all appearance of euill, which [Page 159]hath also beene declared: Now when the A­postle had taught them these lessons, and set them forward in the race of true Godlinesse, like a good Pastor which hath care ouer his flocke, he doth not thus leaue them, but withall giues them a friendly farwell in the next verse saying, Now the very God of peace sanctifie you throughout, and I pray God that your whole spirit and soule and body may bee kept blamelesse vnto the comming of our Lord Iesus Christ. 1. Thessalonians. 5. verse. 23.

That is as if the Apostle should say, our God is the God of peace, hee giueth peace, and qui­etnesse to his Church, he doth mussell the Lion, maze the Tyrant, make blunt the Sword, and quench the Fire prepared against his seruants, hee giueth his Sonnes peace and quietnesse a­mong them-selues, hee abhorreth discord and malice betweene bretheren: God is loue saith Iohn, and hee that dwelleth in loue, dwelleth in God, and God in him, hee that loueth not his brother, abideth in death, God hath made vs all members of one body, there is noe respect of persons with him, noe difference of learned and vnlearned, wise or foolish, rich, or poore, his will is, that wee all should be as one, of one mind, and that wee should all thinke one thing, and speake one thing, and that wee should bee one [Page 160]fould vnder one shepheard, and with one mouth glorifie the father of our Lord Iesus Christ.

For this peace Christ praied for, saying, san­ctifie them through thy truth, blesse them, take a­way all bitternesse, and swelling from among them, make them Citizens of thy heauenly Ierusalem, that they may liue in peace, and loue one another, that they may bee one, as thou O Father art one in me, and I in thee. This peace we had need of, the peace of conscience within our selues: of peace from the rage and fury of the world, and of peace of those that are of Gods houshold. Let vs seeke peace at the hand of God, and hee will stablish vs in the peace of the Gospell, and so giue vs rest and peace of our soules.

Now that wee haue heard some profitable meanes declared, to keepe vs constant from re­uolting and turning backe, but to perseuer still foreward in our race: it is therefore needfull to consider how easily man may bee deceiued, that so the better we may know the corruptions and weakenesse of our nature: and therefore what cause wee haue euer to walke warily, to take heed to ourselues, and to pray vnto God, that he will incline our hearts vnto his testimo­nies: when I say man may be deceiued, I meane not children, or babes, or the simpler sort of men onely, but the learned, the wise, the poli­tike, [Page 161]the, Kings and princes of the world, the teachers and rulers of the people, as appeareth by diuers examples,

To begin with Adam, the first man, when hee was in Paradice, and made ruler ouer all beasts of the field, and was full of graces and blessings of God, he soone departed from the counsell of God, and gaue eare to the Serpent, so easily was he deceued. Israel was as the apple of the Lords eye, a people whom the Lord loued, and to whom be gaue their hearts desire, he deliuered them from Pharaoh, and with an out-stretched arme led them through the red Sea: who would haue thought so great mercies would euer haue beene forgotten, or such a people so well taught in the knowledge of God, and so often put in mind of their duties, should either most part, or all of them turne from God? Moses was but absent a while, he went aside to receiue the ta­bles of the couenant, in the meane time they made vnto themselues a molten Calfe, and wor­shipped it, they offered vnto it and said these be the Gods of Israell that haue brought thee out of the land of Egipt, so easily were the wisest of them, and Aaron and the whole multitude de­ceiued.

The Children after them forsooke the Lord and serued Baal and Astroth, Iudg. 2. they haue [Page 162]turned their backs to me, and not their faces sayth God by his prophet Ieremie 2. And was this of­fence of some small number? were they but few or of the baser and simpler sort? no they depar­ted from God in great multitudes, with ful con­sent, and they warranted their doings by anti­quity, and by the custome of their fathers before them.

The Prophet sayth according to the number of thy Citties were thy Gods O Iudah, and to the number of thy streetes O Ierusalem, haue ye set vp altars of confusion, euen Altars to burne Incense vnto Baal, Iere. 11.13, Againe in ano­ther place he sayth, a great multitude euen all the people that dwelt in the land of Egipt in Phathros answered Ieremie saying, the word that thou hast spoken vnto vs in the name of the Lord wee wil not heare it of thee, but wee wil doe whatsoeuer thing goeth out of our mouth, as to burne incense to the Queene of heauen, and to poure out drinke offrings vnto her, as wee haue done, wee and our fa­thers, our Kinges and our Princes &c. Iere. 44.16. &c.

Thus euen among that nation which God hath chosen vnto himselfe the Apostacie was so great the departure from true holinesse was so vniuer­sall that not only euery Citty, but euery street was defiled with their Idolatry, and besides the [Page 163]women with burnt-incense vnto other Gods. A great multitude yea all the people with one consent cryed out against their prophets and preachers, refusing to heare the word of God, but maintained their superstitions.

The like may be sayd of the Scribes and Pha­risies, they were wise men, they were learned and carried a great shew of holinesse, yet they loued darknesse better then light, they were blind leaders of the blind, they dispised the commandements of God, for their owne tra­ditions, and not only they but Herod and Pon­tius Pilate with the Gentiles, and people of Is­raell gathered themselues together against the Lord and against his Christ.

What shall I speake of those churches which the Apostles of Christ planted and watered, and confirmed in the truth, At Corinth Paul prea­ched the gospell, they reioyced at it gladly, hee thanked God on their behalfe that in all things they were made ritch in him, in all kind of speaches, and in all knowledge.

Yet soone after they abused the holy miste­ries, they denied the resurrection of the dead, they became carnall, and had enuying, and strife & contention among themselues: The Galathi­ans also reioyced so much in him, that hee wri­teth thus of them, I beate you record that if it [Page 164]had beene possible you would haue plucked out your owne eyes, and to haue giuen them to me, yet they did not abide in the truth, but gaue eare to false Apostles, and so were decei­ued.

Therefore he reprooueth them saying, O yee foolish Galathians, who hath bewitched you that yee should not obey the truth? Are yee so foolish that after yee haue begunne in the spirit yee would now be made perfect in the flesh, yee did runne well, who did let you that you did not obey the truth, I am in feare of you least. I haue bestowed labour in vaine. Gal. 5.

This frailety and weakenes of our corrupt na­ture hath shewed it selfe forth, and hath appea­red in all ages, we and our fathers haue gone a­stray, and haue followed after lyes, the Lord hath looked downe from heauen vpon the chil­dren of men to see if there were any that would vnderstand and seeke God, but all are gone out of the way, they are all corrupt, there is none that doth good, no not one, sayth the Prophet Dauid, therefore the Apostle beseecheth the Church of Thessalonica that they settle them­selues vppon a sure foundation, and that they be not remooued from the truth: he putteth them in mind what they haue heard, and of whom they haue heard it, and exhorteth them to conti­new [Page 165]stedfast therein.

Seeke therefore the kingdome of God, and the glory thereof, and seeke not your selues, weigh truth and falsehod in an indifferent bal­lance, soe shall the heauier weight of the one, bewray the lightnes of the other, what thing in the world is soe massie, and soe weightie as the truth?

Therefore as the prophet saith, If ye will heare the voyce of God, harden not your hearts, as they did in the prouocation, and as in the day of temptation in the wildernes: it is noe sinne to yeilde vnto God, it is noe shame to lay apart all affections, and to change our mindes to the de­niall of all vngodlynes and imbracinge of true holinesse.

It is the part of a good Christian and a wise man to know himselfe, and to know the nature of his flesh, which hee beareth about him, which fighteth alwayes so mightily against the spirit, and to know the waywardnesse, and crooked­nesse of his heart, and the weaknesse and vanity of his mind.

Many are so farre from this, they thinke all their ability is of themselues, I haue, saith one, iudgement, I haue the light of reason, I haue sence, I haue vnderstanding, and Counsell, and the ordering of mine owne way, thus say they [Page 166]that neither know God nor themselues.

The will and power to doe well is of God, and not of our selues, therefore we must humble our selues vnder the mighty hand of God, and acknowledge that we are nothing, we must con­fesse with S. Paul I know that in me, that is in my flesh, dwelleth no good. Ro. 7. Againe it is not in him that willeth, not in him that run­neth, but in God that sheweth mercy. Ro. 9. Our Sauiour Christ sayth, that which is borne of the flesh is flesh and that is borne of the spirit is spi­rit, Iohn [...]. And God sayth the immagination of man heart is euill from his youth Gene, 8. this is his saying and his iudgement of vs: this we find true, for our will is froward, and our vnder­standing blind: therefore sayth the Prophet, O Lord I know that the way of man is not in himselfe neither is it in man to walke and direct his steppes Iere 12. Againe the steppes of man are ruled by the Lord. How can a man then vnderstand his owne way? Behold as the clay is in the Pot­ters hand, so are you in my hand. O Israell, I mould you and frame you to my glory sayth the Lord. Iere. 18.

When the Apostle putteth the Corinthians in mind of that good successe, which God gaue vn­to his ministers, among them, hee sayth, such trust haue we through Christ to God, not that wee [Page 167]are sufficient of our selues, but our sufficiency is of God. Cor. 3.

Christ sheweth this to his disciples saying' I am the Vine, you are the branches, he that abi­deth in mee, and I in him bringeth forth much fruit for without mee yee can do nothing, Iohn 15. To the Collossians Paul saith: It is God that wor­keth in you both the will and the deed euen of his good pleasure. Colloss. 2. It is God that disposeth our goings, and turneth our hearts as seemeth him best, hee is able to make of the stones in the Streetes children vnto Abraham, hee is able to take a­way our stony heartes, and giue vs heartes of flesh.

The Consideration heereof leadeth vs to seeke help and comfort by prayer at the hand of God, and because wee stand in need of continuall help either to giue vs somthing that is good, or to deliuer vs from that is euill, the Apostle biddeth vs pray continually, for the eares of the Lord are open to the righteous, therfore saith Christ, aske and it shall be giuen you, seeke and yee shall find, knoek and it shalbe opened vnto you Math. 7. Let vs therefore go boldly to the throne of grace that we may receiue mercy and find grace to help in time of need.

Dauid, a man according to Gods own heart prayed diuersly, Open thou mine eyes, lighten [Page 168]my darkenesse, direct my feete into the way of peace: incline my heart O Lord, vnto thy te­stimonies, establish O God that which thou hast wrought in vs, take not thy holy spirit from vs, bee thou our helper in trouble. O for­sake vs not veterly! Dauid beeing a great pro­phet of GOD found no way to attaine vnto knowledge of the will of God, vnlesse God would open his vnderstanding, and endue him with his spirit: faith is the gift of GOD, or else was the Apostles praier in vaine: there­fore without the grace and mercy of GOD, wee can doe nothing to the setting forth of his glory, and to the attayning vnto our saluation.

The Apostle saith vnto the faithfull, Let your conuersation bee in heauen, from whence you looke for the Sauiour, euen the Lord Iesus Christ, Yee were once darkenesse, but now yee are light in the LORD, walke as children of the light, approouing that which is pleasing to the Lord. The great day of the Lord shalbe dreadful and come sodainely vpon the wicked, but to you it shall not seeme sodaine, which feare the LORD and put your trust in him, and take all care to bee in readinesse against his comming. Arme your selues therefore strongly, the enemy is the diuell with all his force, your strength standeth not in your owne [Page 169]prowesse or man-hood, but in the mighty pow­er of God, put on therefore the brest-plate of faith, and loue, hee that beleeueth shalbe saued, hee that abideth in loue, abideth in God, and whosoeuer putteth his trust in him shall neuer be confounded.

For the grace of God that bringeth saluation vnto all men hath appeared, saith the Apostle, and teacheth vs to deny vngodlinesse and worldly lusts, and that wee should liue soberly, righteously, and godly in this present world, looking for the blessed hope, and appearing of the glory of the great God, and our Sauiour Iesus Christ, which gaue himselfe for vs, that hee might redeeme vs from all vnrighteousnesse, and purge vs a peculiar peo­ple vnto himselfe, zealous giuen to good workes. Titus 2.11.12.

Therefore wee must not alwaies be children, but grow vp and increase, and profit more and more, for wee must neuer rest walking till wee come to God, if we haue faith, wee must pro­ceede from faith to faith, if wee haue loue, wee must abide and increase in loue, if wee haue zeale, wee must endeauour to bee con­sumed with zeale, if wee bee liberall to the Saints distressed, wee must double our libe­rallity, and that with cheerefulnesse: if wee read the Scriptures, wee must goe on, and [Page 170]continue in praier, so wee must still increase till wee come to perfection, Let vs bee led for­ward saith the Apostle vnto perfection. Hebr. 6.1.

As God hath ordained a heauen for all true faithful Pilgrims, so hath he appointed a way to come to it, which way hee that trauaileth not shall neuer come to the end of his race, for there be many wrong waies, as there are many er­rors, but there is but one right way, as there is but one truth.

To knit vp this part with that warning and exhortation of the Apostle saying, Let vs drawe neere with a true heart in assurance of faith, sprinckled in our hearts from an euill conscience, and washed in bodie with pure wa­ter, let vs hold the possession of the hope with­out wauering, for hee is faithfull that promi­sed: for if wee sinne willingly after that wee haue receiued the knowledge of the truth, there remaineth no more sacrifice for sinnes, but a fearefull looking for iudgement and violent fire, which shall deuoure the aduersaries. Hebr. 10.22.23.26.

So it cannot be that they which were lighte­ned, and haue tasted of the heauenly gift and were become pertakers of the holy ghost, and haue tasted of the good word of God, and [Page 171]the powers of the world to come, and they fall away, should be renued againe into repentance crucifying to themselues the sonne of God a fresh. Heb 6.4.5.6.

The Apostle therfore admonisheth the faith­full to haue discretion in their walking, saying, Take heed that y [...]e walke circumspectly, not as vnwise, but as wise, redeeming the time because the daies are euill,

Wherefore bee yee not vnwise, but vnder­standing what the will of the Lord is.

Speaking vnto your selues in psalmes and hyms, and spirituall songs, singing and making melody to the Lord in your hearts.

Giuing thankes alwaies for all things vnto God the Father, in the name of the Lord Iesus Christ.

Now as al these parts of Scriptures going be­fore in this Booke are needfull & special means to teach all true Christians to walke the right way towards heauen, whereby we may bee able not only to walke aright, but also to make a right and sound reason of our religion agreeable to the word of God, a sound reason of our faith, and a sound reason of our saluation agreea­ble to the same word of truth, and so to continue to the end of our race, then shall [Page 172]wee bee made happy for euermore, and be pro­cured happy in the great day of our Lord, by our Lord: and, you blessed of my Father inherite the Kingdome of heauen which is prepa­pared for you from the beginning, which kingdom grant vs Lord for Christ Iesus sake.