power 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 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 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 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 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 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
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
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 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 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 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 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
THE PLAINE MANS PILGRIMAGE OR IOVRNEY TOWARDS HEAVEN Wherein if hee walke carefully he may attaine to euerlasting life By W. W. LONDON Imprinted by G. Eld and are to be sould at his house in Fleet-lane at the signe of the Printers Presse 1613. The Contents of this Booke Chapter 1. FIrst to serue God with true Faith and Obedience Chap. 2. Three speciall consequents to be followed First A speedy going forward in Christian Religion Secondly out of Prouerbs 23.26 My Sonne giue me thy heart Thirdly Moses praier Psal 19.12 Teach vs O Lord to number our daies Chap. 3. The benefit of the renued Man Secondly The nourishment of the renued Man Thirdly Out of the 14. of Saint Iohn ver 6. I am the way the Truth and the Life Chap 4. The path for a Christian to walke in Chap. 5. Three Christian duties to be obserued First Reioyce euermore Secondly Pray continually Thirdly In al things giue thanks Lastly 4. Admonitions 1. Quench not the Spirit 2. Despise not prophesying 3. Try all things 4. Abstaine from all appearance of Euill THE EPISTLE TO THE READER CHristian Reader I haue not compiled this worke for the delight of thy worldly mind but for a preparation for thy Pilgrimage toward Heauen that is to walke with God as Enoch did For whosoeuer entreth into consideration with himselfe of his humane nature shall easily perceiue that it is addicted to imitation And though indeed wee should liue by lawes and not examples yet by common experience we find that examples mooue more then lawes Therefoâ—â— what soeuer thou art high or low iudge charitably of this my worke Thus wishing thee good reader not only to look on the title but reade it to the end and I doubt not but thou shalt be preserued from prophanenesse Idolatry and superstition VVILLIAM The Pilgrims iourney towards Heauen 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 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 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 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 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
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 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 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 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 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 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
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 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 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 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 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 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