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 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 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 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 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
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 liâ—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 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 thou shalt receiue doctrine and if thou delight in hearing thou shalt be witâ—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 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 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 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 Tent-makers 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 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