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 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 â— 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 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 shal be 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 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 shal be 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 prowesse or man-hood but in the mighty power of God put on therefore the brest-plate of faith and loue hee that beleeueth shal be 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 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 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 yâ—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 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 Amen FINIS
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
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 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 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 glorifiâ— 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 of the glory of heauen this is the summe of Salomons counsell Salomon findeth man seeking happinesse out of the way he pittieth to
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 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 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 shal be 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 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 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
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 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 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 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 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 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
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 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 shal be 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 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 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 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 shal be dispised of the Lord and he shal be 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 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 shal be 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