of one body there is noe respect of persons with him noe difference of learned and vnlearned wise or foolish rich or poore his will is that wee all should be as one of one mind and that wee should all thinke one thing and speake one thing and that wee should bee one fould vnder one shepheard and with one mouth glorifie the father of our Lord Iesus Christ For this peace Christ praied for saying sanctifie them through thy truth blesse them take away all bitternesse and swelling from among them make them Citizens of thy heauenly Ierusalem that they may liue in peace and loue one another that they may bee one as thou O Father art one in me and I in thee This peace we had need of the peace of conscience within our selues of peace from the rage and fury of the world and of peace of those that are of Gods houshold Let vs seeke peace at the hand of God and hee will stablish vs in the peace of the Gospell and so giue vs rest and peace of our soules Now that wee haue heard some profitable meanes declared to keepe vs constant from reuolting and turning backe but to perseuer still foreward in our race it is therefore needfull to consider how easily man may bee deceiued that so the better we may know the corruptions and weakenesse of our nature and therefore what cause wee haue euer to walke warily to take heed to ourselues and to pray vnto God that he will incline our hearts vnto his testimonies when I say man may be deceiued I meane not children or babes or the simpler sort of men onely but the learned the wise the politike the Kings and princes of the world the teachers and rulers of the people as appeareth by diuers examples To begin with Adam the first man when hee was in Paradice and made ruler ouer all beasts of the field and was full of graces and blessings of God he soone departed from the counsell of God and gaue eare to the Serpent so easily was he deceued Israel was as the apple of the Lords eye a people whom the Lord loued and to whom be gaue their hearts desire he deliuered them from Pharaoh and with an out-stretched arme led them through the red Sea who would haue thought so great mercies would euer haue beene forgotten or such a people so well taught in the knowledge of God and so often put in mind of their duties should either most part or all of them turne from God Moses was but absent a while he went aside to receiue the tables of the couenant in the meane time they made vnto themselues a molten Calfe and worshipped it they offered vnto it and said these be the Gods of Israell that haue brought thee out of the land of Egipt so easily were the wisest of them and Aaron and the whole multitude deceiued The Children after them forsooke the Lord and serued Baal and Astroth Iudg. 2. they haue turned their backs to me and not their faces sayth God by his prophet Ieremie 2. And was this offence of some small number were they but few or of the baser and simpler sort no they departed from God in great multitudes with ful consent and they warranted their doings by antiquity and by the custome of their fathers before them The Prophet sayth according to the number of thy Citties were thy Gods O Iudah and to the number of thy streetes O Ierusalem haue ye set vp altars of confusion euen Altars to burne Incense vnto Baal Iere. 11.13 Againe in another place he sayth a great multitude euen all the people that dwelt in the land of Egipt in Phathros answered Ieremie saying the word that thou hast spoken vnto vs in the name of the Lord wee wil not heare it of thee but wee wil doe whatsoeuer thing goeth out of our mouth as to burne incense to the Queene of heauen and to poure out drinke offrings vnto her as wee haue done wee and our fathers our Kinges and our Princes c. Iere. 44.16 c. Thus euen among that nation which God hath chosen vnto himselfe the Apostacie was so great the departure from true holinesse was so vniuersall that not only euery Citty but euery street was defiled with their Idolatry and besides the women with burnt-incense vnto other Gods A great multitude yea all the people with one consent cryed out against their prophets and preachers refusing to heare the word of God but maintained their superstitions The like may be sayd of the Scribes and Pharisies they were wise men they were learned and carried a great shew of holinesse yet they loued darknesse better then light they were blind leaders of the blind they dispised the commandements of God for their owne traditions and not only they but Herod and Pontius Pilate with the Gentiles and people of Israell gathered themselues together against the Lord and against his Christ What shall I speake of those churches which the Apostles of Christ planted and watered and confirmed in the truth At Corinth Paul preached the gospell they reioyced at it gladly hee thanked God on their behalfe that in all things they were made ritch in him in all kind of speaches and in all knowledge Yet soone after they abused the holy misteries they denied the resurrection of the dead they became carnall and had enuying and strife contention among themselues The Galathians also reioyced so much in him that hee writeth thus of them I beate you record that if it had beene possible you would haue plucked out your owne eyes and to haue giuen them to me yet they did not abide in the truth but gaue eare to false Apostles and so were deceiued Therefore he reprooueth them saying O yee foolish Galathians who hath bewitched you that yee should not obey the truth Are yee so foolish that after yee haue begunne in the spirit yee would now be made perfect in the flesh yee did runne well who did let you that you did not obey the truth I am in feare of you least I haue bestowed labour in vaine Gal. 5. This frailety and weakenes of our corrupt nature hath shewed it selfe forth and hath appeared in all ages we and our fathers haue gone astray and haue followed after lyes the Lord hath looked downe from heauen vpon the children of men to see if there were any that would vnderstand and seeke God but all are gone out of the way they are all corrupt there is none that doth good no not one sayth the Prophet Dauid therefore the Apostle beseecheth the Church of Thessalonica that they settle themselues vppon a sure foundation and that they be not remooued from the truth he putteth them in mind what they haue heard and of whom they haue heard it and exhorteth them to continew stedfast therein Seeke therefore the kingdome of God and the glory thereof and seeke not your selues weigh truth and falsehod in an indifferent ballance soe shall the heauier weight of the
one bewray the lightnes of the other what thing in the world is soe massie and soe weightie as the truth Therefore as the prophet saith If ye will heare the voyce of God harden not your hearts as they did in the prouocation and as in the day of temptation in the wildernes it is noe sinne to yeilde vnto God it is noe shame to lay apart all affections and to change our mindes to the deniall of all vngodlynes and imbracinge of true holinesse It is the part of a good Christian and a wise man to know himselfe and to know the nature of his flesh which hee beareth about him which fighteth alwayes so mightily against the spirit and to know the waywardnesse and crookednesse of his heart and the weaknesse and vanity of his mind Many are so farre from this they thinke all their ability is of themselues I haue saith one iudgement I haue the light of reason I haue sence I haue vnderstanding and Counsell and the ordering of mine owne way thus say they 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
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
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
the same Apostle sayth Brethren be not children in vnderstanding knowledge because the same Apostle saith Brethreren bee not children in vnderstanding but in maliciousnesse be children but in vnderstanding be of a ripe age For when we come to heare the word of God euery man must reach and stretch out his heart to receiue it for then indeed the word worketh most effectually in vs when our hearts before are kindled and inflamed with desire of it So when wee waxe warme in the spirit and conceaue a desire and a thirst of the word it is an vndoubted token that we are borne againe and that there is breath and a soule in vs and that wee are not vtterly dead in the life of grace Therfore we must desire and imbrace the word because our faith is not able to sustaine and support it selfe vnlesse it be presently fed and nourished with the food of life Now we come to the matter and obiect which we must desire namely the food and nourishment in Christ our Lord which is here called the Milke of the word By this our Sauiour recalleth vs from all our dainties Labour not saith hee for the meat which perisheth but for the meat which endureth for euer for the word is euerlasting food and immortall seed because it makes vs immortall and to last for euer The word of God hath many titles and names giuen for the benefit and nourishment of all true Christians it is called a lanthorne to direct vs a medicine to heale vs a guide to conduct vs a bit to restraine vs a sword to defend vs water to wash vs fire to inflame vs sault to season vs milke to nourish vs and a key to vnlocke heauen gates vnto vs. It is the word of saluation because it saueth euery faithfull soule from damnation it is called the word of life because it reuiueth the spirit it is called the word of reconciliation because it is like a golden chaine to linke God and the faithfull together And in regard hereof it is called a Iewel of inestimable price as if all the treasures in this world were not sufficient to buy it The Prophet Dauid saith it is more to bee esteemed then gold yea then much fine gold and it is sweeter for comfort then hony and the hony combe Psal 19. Againe in the 119 Psal O how sweete are thy words vnto my throate yea more sweeter then hony vnto my mouth Likewise Sallomon his sonne setteth forth the great benefit and comfort that commeth by the word of God vnder the title of wisdom saying Blessed are they that finde wisdome and get the vnderstanding thereof for the marchandise thereof is better then the Marchandise of siluer and the gaine thereof is better then gold shee is more worth then precious stones yea and all things that thou canst desire are not to bee compared vntò her in her right hand is long life and in her left hand riches and honour her waies are pleasant and all her pathes are peaceable shee is the tree of life to them that lay hold on her and blessed is hee that entertoyneth her Pro. 3.13.14 Therefore seeing the word is so precious and so beneficial vnto euery faithful Christian let vs most earnestly long and languish for the milke therefore The word is resembled to milke in three respects first because it is the onely food of the faithful as milke is the onely proper food for babes secondly because it is not hard and intricate but plaine and easie to bee conceiued thirdly because it is sweete and comfortable to the soule For the first our Sauiour Christ fendeth vs to search the Scriptures because by them we haue eternall life And therefore it is the food whereby our soules must liue If wee would duly consider that we cannot be nourished vnto eternall life but by the word of God◠wee would rather wish our bodies might be without soules then that wee should want knowledge and comfort of the word The second point that the doctrine of the Gospel is plaine when the wise man saith All the words of his mouth are plaine and easie to them that will vnderstand Againe the testimony of the Lord is sure and giueth light to the simple If the Gospell bee hid saith the Apostle it is hid vnto them that perish So that if the word of GOD bee a Lanthorne vnto our feete and a light vnto our pathes then it is euident that the word hath no darkenesse in it The third point that the Gospell is the onely comfort and consolation of a faithfull soule the Prophet Ieremy saith Thy words were found by mee and I did eate them and thy word was vnto mee reioycing and the ioy of my heart thy testimonies haue I taken for an heritage for euer for they are the ioy of my heart In all the story of the Actes wee see ioy and comfort to haue followed the word so all true Pilgrims may haue great matter of ioy and comfort when they heare the word preached which shall carry them to heauen So that if the wicked did seele the calme of conscience the ioy of heart the consolation of spirit and the exceeding and euerlasting comfort in God which the faithfull possesse and enioy by hearing and reading the word they would then more gladly indeuoure themselues to heare and read the word with more diligence then they doe Now it is to bee considered the end of our hearing that is that wee may grow in grace and increase in the faith of righteousnesse for the faithfull are called the trees of righteousnesse because they must alwayes spring liuing stones because they must growe in the Lords building good seruants which must trade and traffique the Lords Talents to increase fruitfull branches which must bee purged and pruned by the hand of the heauenly husbandman Therefore wee must not alwayes bee children but grow vp and encrease and profit more and more for wee must neuer rest walking till wee come to God if wee haue faith wee must proceed from faith to faith if we haue loue we must encrease and abide in loue if wee haue zeale we must endeuour to bee consumed with zeale if wee bee liberall to the Saints distressed wee must double our liberalitie and that with cheerfulnesse if wee read the Scriptures wee must goe on and continue in prayer so wee must still increase till wee come to perfection Let vs bee ledde forward vnto perfection Hebrew 6.1 As God hath ordained a heauen for all true Pilgrims so hath hee appointed a way to come to it which way hee that misseth shall neuer come to the end of his race for there bee many wrong wayes as there is many errors but there is but one right way as there is but one truth Iohn Baptist is said not to prepare the wayes of the Lord but the way shewing that there is but one right way to life So that the right way to heauen is by the word of God which
came from heauen as Saint Peter affirmeth saying All Scriptures are giuen by inspiration of God and is profitable to doctrine to reprocue to correction to instruction which is in righteousnesse that the man of God may bee perfectly instructed vnto all good workes 2. Tim. 3.16 And againe it is said The Scriptures came not by man neither by the will of man but holy men of God spake as they were mooued by the holy Ghost And therefore this word of truth must alwaies goe before vs like the fierie pillar to shew vs when wee are in the way and when wee are not or else the broad way would seeme the best way Therefore all they which care not for the word goe like blind men to hell for heauen for the Papist deuiseth many wayes to come to heauen not beeing grounded vpon the word of God therefore they are blind leaders of the blind Therefore the Apostle doth warne vs to examine our selues whether wee bee in the faith that is in the true faith therefore it is not enough to beleeue but wee must care how to beleeue It is not enough to pray but wee must care how wee pray It is not enough to heare but wee must care how wee heare It is not enough to worke but wee must care how wee worke for wee cannot doe good vnlesse wee doe it well Now wee come to the knowledge of the perfect truth which leadeth all true Christians vnto eternall happinesse THerefore GOD hath prepared the right way wherein euery true Christian may learne to trauell towards Heauen and to walke truly and euermore to know the true way from the false and is manifestly and truly declared by the word of God And therefore Saint Paul hath layd downe the true foundation of this way which is Iesus Christ alone and as hee himselfe testifeth saying I am the wâ—y the truth and the life that is the true way to euerlasting life Iohn 14. Therfore learne Christ and learne the true and petfect way to heauen for to learne Christ truly is as much as is needfull to be learned in all the whole scriptures for all the scriptures runne vppon Christ and Christ is vnto the faithfull al in al for our saluation and that no man sayth the Apostle can lay any other foundation that can stand he exhorteth therefore to take heed how hee buildeth for the iudgement of the scriptures shall trye euery mans worke that is euery mans preaching euery mans fayth euery mans life And if any man build vppon this foundation layd by Paul I meane Iesus Christ buildeth surely to stand fast for euer because he is Alpha and Omega the beginning and the end of our saluation therefore he is figured in the law fortold in the Prophets and fulfilled in the Gospel some places poynt to his diulnity some to his humanity some to his kingdome some to his priesthood some to his prophesie soem to his conception some to his birth some to his life some to his miracles some to his passion some to his resurrection some to his ascention some to his glorification All poynt to our Sauiour therefore learne Christ and learne all that wee may the better learne we must be taught how we should heare how we should pray how we should loue how we should beleeue and how we should follow Christ that we may know when we haue learned him therefore the Apostle in the 13. to the Rom. sayth put ye on the Lord Iesus Christ as though this word did containe al our duties vnto Christ to put him on which seemes to be the leuel of this phrase if you mark how it commeth in for before S. Paul sayth Cast away the works of darknesse and put on the armour of light then he nameth the workes which he should put off that is Gluttony Drunkennesse Strife Enuy Chambering wantonnesse After he nameth the armour of light which hee should put on and calleth it by the name of the giuer the Lord Iesus Christ he doth not apply vertue against vice as one would thinke when he had sayd cast off Gluttony he should haue sayd put on sobriety Also when he said cast off wantonnes he should haue sayd put on continency when he sayd cast off enuie he should haue sayd put on loue but in stead of al vertues he commendeth the ensample of Christ for euery vertue and opposeth it against euery vice for his ensample wil teach him what he should doe and what he should fly better then all the precepts in the world Therfore studdy what this meaneth To put on Christ this phrase is read in none but S. Paul which hath written most of iustification by Christ and therefore hee vseth all fitte phrases to expresse how wee should apply Christ vnto vs. And in no termes hee hath shewed it more liuely then in this phrase for it signifyeth that Christ doth couer vs like a Garment and defend vs safely like an armour hee hideth our vnrighteousnesse with his righteousnesse hee couereth our disobedience with his obedience hee shadoweth our death with his death that the wrath of God cannot finde vs iudgement cannot spye vs the curse cannot see vs but Christ is not our head and saue-gard vnlesse wee bee his members Christ is not our Garment vnlesse wee put him on As Christ did put on our Garment when hee clothed himselfe with our flesh and tooke our infirmities and bare our curse So wee must put on his Garment that is his righteousnesse his merits and his death which is as strange a vesture to vs as our flesh was to him And much a doe wee haue to put it on and when it is on there is great cunning to weare it cleanly and comely from foyling and renting it least such a precious Garment bee not taken from vs againe Therefore many seeme to weare this Garment which should bee thrust from the banket because they weare it not as those which will say when the Lord shall come to Iudgement Wee haue seene thee in our streetes wee haue heard thee in our Synagogues and Prophecied in thy name wee haue cast out Diuils in thy name Then CHRIST will say vnto them I know yee not there is their reward you weare not my liuery you beare not my cognizance for all your shewes therefore depart from mee so hee put them off because they had not put him on for they had no faith to apply his merits his mercies his death and his righteousnesse vnto themselues without which no man can put on CHRIST nor weare him for faith is the hand which putteth him on saith first taketh his righteousnesse and couereth her vnrighteousnesse then shee taketh his obedience and couereth her disobedience then shee taketh his patience and couereth her impatience and so taketh one vertue after another and tricketh her selfe vntill she haue put on IESVS CHRIST that is vntill shee appeare in the sight of Almighty GOD like IESVS CHRIST cloathed with his merites and graces that GOD hath no
Now we are to consider more perticularly the benefit of praier of all our duties this is the onelie dutie vnto GOD which is giuen to none but God according to that Him onely shalt thou serue such an excellent thing is praier that is offered to none but him which Salomon calleth excellent The second it is such a pleasant thing that Saint Paul enioyneth to pray continually with reioyce continually to shew that no man hath such ioy as hee which is often talking with GOD by praier as if hee should say if thou haue skill to pray continuallie it will make thee reioyce continually for in the company of God is nothing but ioy and gladnesse of heart Thirdly it is such a necessary thing that Christ calleth his temple the house of praier to shew that we should pray in the Temple which is so necessary that GOD built a house for it and called it the house of prayer as though prayer brought God and vs to dwell continually in one house togither Fourthly if wee endeuour our selues to liue vprightly and in the feare of God according to the precise rule of his Commandements we shall finde such a heauenly life that it will make vs like the Angels which are in heauen for when wee reade GOD speaketh vnto vs because wee read his word but when wee pray wee speake to God because wee commence our suites to him and so praier maketh vs like the Angels which are alwaies singing to God The fifth it is such a sweet thing aboue all other things that wee doe for God that in the Reuelations 7. the praiers of the Saints are called incense because when they ascend to heauen God seemes to smell a sweet fauour like incense Sixthly it is such a profitable thing that it doth more good then almes for with almes I helpe but a few but with my praier I may helpe thousands praier is the rich mans almes aswell as the poore mans for Pharaoh begged for praier aswell as Lazarus begged for crummes Lastly it is so victorious and powerfull that it ouercommeth God himselfe which ouercommeth all things for if wee will ouercome our Lord as Iacob did we must ouercome him by praier this God sheweth when hee said to Ieremiah pray not for his people shewing that the praier of the righteous is of such force power that he forbiddeth them to pray when he would not grant least hee should bee ouercome this Christ sheweth againe when hee resembleth his Father to the deafe Iudge the suppliant to the importunat woman which cried vpon him and made him harken to her as if she had compelled him We read that the Iewes did preuaile more by praier then they could by fight therefore one saith hee that can pray can doe all things because hee can ouercome God ouercome the diuell which hindreth all things It hath such a hand in all things that it is like the sanctifier of euery thing it blesseth our thoughts it blesseth our speeches blesseth our actions for whatsoeuer thou doest before thou hast blessed it with praier thou hast no promise that it shall prosper or doe good therefore wee should not presume to vse any of Gods gifts or any of Gods graces without praier least that which is good doe not good but hurt vnto vs. For this cause Saint Paul teacheth vs to pray before we eate Rom. 14.6 for this cause Saint Paul praied before hee ioyrned Acts 20.36 For this cause the Israelits praied before they fought for this cause the Preacher praieth before hee preach It is a good thing to preach and yet we see they doe not pray mee to preach before they pray because Paul planteth Apollo watereth but God giueth encrease Euen so wee should not presume to exercise our faith nor our repentance nor our obedience without praier because there is no faith so perfect but it had need of praier to strengthen it there is no loue so perfect but it had need of praier to confirme it there is no repentance so perfect but it had need of praier to continue it there is no obedience so perfect but it had need of praier to direct it therefore he doth sinne which doth presume to doe any good worke without praier because he seemes to doe it by his owne power for that he craueth not assistance from God which giueth power to faith to bring forth works as well as he doth to trees to bring forth fruits Therefore no vertue hath don so much as praier hath done for all vertues haue had their power from praier aman cannot pray heartily when wrath malice or lust or such like cary his minde away this Paul witnesseth againe when hee saith how shall they call vpon him in whom they haue not beleeued shewing that none can pray but they which haue fayth and that is a signe the spirit is within if wee can pray thetfore as long as God doth not take away thy praying he hath not taken away his mercy S. Paul in his 12. to the Ro. teacheth vs a reasonable seruice to God But here he seems to ioyn an vnreasonable seruice of God for who did euer pray continually or if we should pray continually when should wee heare or preach or when should wee studdy or when should wee worke so one seruice seemeth to hinder all other seruice but indeed it doth further all other seruices and therefore wee are commanded to pray continually because we can doe nothing without prayer but if you immagine that this commandement is broken if your lippes be not alwayes going then you are out of Saint Pauls mind for Saint Paul did not pray continually with his lippes and therefore he doth not meane a lipp-prayer onely neither did Paul frequent the Temple day and night and therfore he doth not meane a Church-prayer only And further it seemes that the Iewes were not appoynted to pray at all times for they had set times of prayer and therefore wee read how Peter and Iohn went vp into the Temple at the time of prayer Therefore to pray continually is to lift vp our hearts continually vnto God and pray in our thoughts as Moyses did though he opened not his lippes and so we may pray continually As when a good man is to answer before the persecutor a thought prayeth in his heart that he may answer wisely when he is to giue almes a thought prayeth in his heart that he may doe good when he is to heare a Sermon a thought Prayeth in his heart that he may be edified and sanctified by it Thus may we pray and heare pray and speake pray and eat pray and studdy pray and work together therefore prayer seemeth a harder thing then it is for if it had beene irksome for any to pray Saint Paul would not haue ioyned prayer and reioycing together it is not hard when a man doth it and reioyceth Now if you will know what prayer is acceptable with God Iames sayth the prayer of the iust auayleth much
see him seeke and not find to run and not to obtaine therefore he setteth him in the way like a guide sent from God which often hath straied himselfe before and being now recouered to the right way againe standeth like a Marke of knowledge in the turnings that lead vnto blind by-wayes to direct all those that seek for comfort that they may follow the ready path that leadeth to eternal happinesse Therefore from the first setting forth euen from the time of youth when man begineth his pilgrimage course Salomon telleth how he shall therein prepare himselfe to walke and setteth him in a faire high way wherein is no turning either to the right hand or to the left which he calleth the Remembrance of God as if he should say Walke with God as Henock did remēber wel he that shal be thy Iudge doth see all that thou dost heareth thee euery word thy thought shal keep thee in the way at all times Now Salomon setteth forth the dangers of delay and draweth them forward as it were with two cordes that is short time of their youth the infinite infirmities of age to shew how soone our youth is gone which we thinke neuer will haue end Salomon doth not reckon it by yeares but by dayes In the dayes of thy youth so the Scripture numbers our life by dayes and houres and minutes to teach vs to make carefull vse of all our time and euery day thinke vpon our end yet least they should poste ouer the remembrance vntill age come which is the generall day that all for the most part set to repent in therefore after this verse Salomon bringeth in the old man deafe blind and lame and stammering for the yong man to behold as if hee should say Looke my sonne is this man fit to learne which cannot heare nor see nor speake nor goe Therefore remember thy Creator in the dayes of thy youth before this doting age come vpon thee this then is the leuell of your message to hasten forward them which trauell towards heauen because there is great space betweene God and vs and much a doo to aspire the top of the Mount of Sion but more a doo to aspire the top of the mount of heauen This is the preferment of our sinnes if they haue beene our companions in youth in age they will be our counsellers and Maisters too therefore the best season to seeke God in is to seeke him early before the floods of wrath arise and the heape of sinnes stand vp like a rampired wall betweene God and vs. Therefore saith our Sauiour Christ If you seeke the kingdome of God first al other things shal be cast vpon you he saith not seeke the world first that heauen shall be cast vppon you he that doth belieue this would first seeke heauen And wee say first let mee bury my father first let mee bid my friends farwell and so many things come first so long in burying our fathers so long in bidding our friends farwell that is to say the riches honors and pleasures of this world that there is left no time to seeke the kingdome but follow mee is turned to follow vs. Christ must followe our sinnes and come after our pleasures or else he shall not be serued at all therefore I can not say to you as Christ seeke first the kingdome of heauen for then you should haue sought it long ago but now it must be said which the Apostle saith Redeeme the time and at last seeke the kingdome of heauen for it is to bee feared that as little flyes when many came together plagued and destroyed the Egiptians so shorte howers but many in sinne and securitie will steale away our whole life and deceaue our repentance There bee not many Lots but many linger like Lot loth to depart vntill wee fee the fire come there bee not many Simions but many as old as Simion which neuer yet imbraced Christ in their hearts they thought to repent before they were so old yet now they dote for age they are not old enough to repent Woe to the security woe to the stubburnesse woe to the drowsinesse of this age Consider this yee which might haue knowne a thousand things more then yee doe if you had begone when Salomon taught you for God will not alwayes knock at the doore of your hearts Christ will not alwayes clock like a Henne to gather her Chickins Iohn will not alway crye Repent for the day of the Lord is at hand but mercy is in the foreward and Iudgement in the reereward yet Wisdome cryeth in the streetes Let euery Ioseph store vp before the famine come for hee which promiseth thee pardon when thou returnest doth not promise that to morrow thou shalt returne Repentance is a gift and a gift must bee taken when it is offered for the time past is gone and thou canst not call that to repent in the time to come is vncertaine and thou canst not assure that to repent in the present time is onely thine and thou mayest repent in that but a non that will bee gone too Therefore as Samuel began to serue God in his minority as Timothy read the Scriptures in his child-hood so whether thou bee old or yong thy repentance cannot come too soone because thy sinne is gone before And if thou lackest a Spurre to make thee runne see how euery day runneth away with thy life youth commeth vpon child-hood age commeth vpon youth death commeth vpon age with such a swift saile that if all our minutes were spent in mortifying our selues yet our glasse would not bee runne out before we had purged halfe our corruptions All these examples and sentences and prouerbes reasons do cry with Salomon Remember thy Creator in the dayes of thy youth Now it followeth in this second note or part to be obserued for the better performance of this our Christian duty wee must yeeld vnto GOD that sacrifice which hee requireth and penned by Salomon 22.26 vnder the name of Wisdome and directed vnto her sonnes for the children of God are called the children of Wisdome therefore Wisdome entreateth her sonnes that they would giue her their hearts This Wisdome is GOD wee by adoption are his sonnes and our heart is that which Christ calleth spirit and truth without hypocrisie Giue me thy heart saith God Dauid as though hee were at a stand and sorrowed that hee could not doe enough for God broke forth to himselfe What shall I giue vnto the Lord for all that he hath giuen me Psal 116. the Lord as it were hearing these sighes of his seruants which care and study what they may doe to please him comes in their suspence and like a friend which desireth nothing but good will answers from heauen My sonne giue me thy hart vnder which sute he taxeth them besides which are suters alwayes to him and looke still to receiue more benefits and yet neuer cast in their mindes what they shall
shall be pleasing vnto him and acceptable in his fight according as our Sauiour Christ sayth As the branch cannot beare fruit of it selfe except it abide in the Vine noe more can yee except yee abide in Me. Thus is Christ made our Redeemer Deliuerer Reconciler Mediator Intercessor Aduocate Hope Comfort Protector Defendor Strength Health Satisfaction and Saluation his blood-shedding his death and all that euer he did is ours and doth euery true faithfull Christian as good seruice as though they had done it themselues so that Christ hath left nothing vndone that might pertaine to our saluation Thus haue wee found the hidden treasure which hee that findeth it truely will sell all that euer he hath or euer he would loose it as Paul saith in the 16. to the Rom. 25. verse The Path of a Christian to walke in NOW it followeth in this fourth part to learne and know how all true Christians should walke in the truth of this way for as Christ is the onely way it selfe so is hee also the truth whereby wee must walke for all the wayes of God are truth and mercy both for who so doth feare the Lord him will hee teach and direct such with his spirit to follow the right way Psal 25.12 Wherefore receaue the truth loue the truth and beleeue the truth otherwayes if thou refuse the bread of life and digge vnto thy selfe a Cesterne that will hold no water then shalt thou lead thy dayes in wilfulnesse and dye in sinne thy bloud shall bee vpon thine owne head and thou shalt not see the glory of God death and damnation shall bee thy portion because thou hadst pleasure in wickednesse and didst not giue thy heart to receiue loue and beleeue the truth To this end the Apostle exhorteth the Thessalouians saying Wee beseech you bretheren exhort you in the Lord Iesus that yee increase more and more as yee haue receiued of vs how yee ought to walke and to please God That is as the Apostle should say wee command you not nor vse any force but intreat you with all patience and meeknesse that you will haue a regard and loue your owne soules and thinke and doe those things which may please God you are they to whom the promise was made God hath called you out of darknesse into his maruelous light hee hath not dealt so with euery nation neither haue they knowne his iudgments Wee come not to you in our owne name saith the Apostle We haue charge to preach the Gospell to all nations therefore wee speake vnto you in the name of our Lord Iesus Christ wee shew you the way that you may walke in it wee declare vnto you the will of God that you may be saued Wee haue opened vnto you the whole treasure of Gods mercy wee haue led you to the throane of grace and made you see the Lambe of God that taketh away the sinnes of the world wee haue preached vnto you the remission and forgiuenesse of your sinnes through his name if you beleeue you shall bee saued if any man preach vnto you otherwise then thaâ— you haue receaued let him bee accursed It is not enough that yee beleeue yee must also walke and liue accordingly to knowledge this is the will of God for wee are his workemanship created in Christ Iesus to good workes which God hath ordained that wee should walke in them Ephe. 2. For the grace of God hath appeared that bringeth saluation vnto all men and teacheth vs that wee should liue soberly and righteously and godly in this life looking for the blessed hope and appearing of the glory of the mighty God and of our Sauiour Iesus Christ Titus 2. In this sort saith the Apostle hath our teaching been among you that you might shew forth your faith by your workes for it auaileth you nothing to say you haue faith if you haue no workes because the faith that hath no workes is dead thus wee are taught by the workes of our Lord Iesus hee saith not euery one that saith vnto me Lord Lord shal enter into the kingdome of heauen but he that doth my Fathers wil that is in heauen Againe euery tree that bringeth not forth good fruit is hewen downe and cast into the fire Thus hath our Lord God commanded vs to be like our Father which is in heauen to let our light so shine before men that they may see our good works thus the Apostle taught thus the Church of God this day teacheth it requireth faith as the instrument and meanes to apply the merits and passion of Iesus Christ for our saluation and good workes as fruites and witnesses of our faith Whosoeuer learneth aright and beleeueth the Gospel as he ought groweth and goeth forward from vertue to vertue if he were ignorant before he commeth thereby to knowledge if he were weake he groweth in strength if hee were wicked hee turneth vnto godlinesse For as we haue beene taught that wee are saued by faith in Christ without the works of the law which doctrine though it be most true most soundly proued and flatly concluded Ro. 3.16 yet being vnderstood a misse as Pauls writings sometimes are 2. Pet. 3.28 it hath beene the decay of all good deeds and brought in Epicurisme al vngodlinesse it is true in deed that eternal life is the gift of God through Iesus Christ Ro 6.23 yet this gift is bestowed only vpon those for whom it is prepared Math 20.23 which haue exercised themselues in the workes of mercy Math 25.35 for in respect of God our election standeth sure certaine from al eternity for it hath his seale The Lord knoweth them are his 2. Tim 2.19 and I know whom I haue chosen Ioh. 13.18 but in respect of our selues it is vncertaine and therfore we must striue to make our calling election sure by good works albeit it is sure in it self for asmuch as God cannot change yet wee must confirme it in our selues by the fruits of the spirit knowing that the purpose of God electeth leth sanctifieth and iustifieth vs these are the wayes to come to heauen though they bee not the cause for Christ is the only cause therefore we must keepe the way if euer wee meane to come to heauen For as we are ordained to the end so are we ordained to the meanes which bring vs to the end If God hath predestinated any to eternall life he hath also predestinated them to the means whereby they must attaine eternall life that is faith and a good conseience For the end of Gods law is loue which cannot be without a good conscience neither a good conscience without faith nor fayth withou the word of God therefore it is certaine that whosoeuer is to be saued shal at one time or other before they depart out of this life bee called truely to beleeue and shal endeauour by all meanes as Paul did to keepe a good conscience towards God and man Acts 24.16 For that which is
Christs spirit which shall haue dwelling in vs heere and whereby wee shall haue repressed all our former affections Saint Iohn protesteth that whosoeuer putteth his trust in Christ doth purge himselfe after the example of Christ To bee short there are infinite places touching this poynt in the holy Scriptures and though there were no more but this one that is vttered so often namely That the vnrighteous shal not inherit the kingdome of God it might bee enough to content vs withall and to put vs in feare and make vs to come to the true and earnest repentance It is comfortably sayd God hath commanded vs to beleeue in his sonne and for beleeuing in him he promiseth vs euerlasting life so that all they which beleeue in Christ taking him for their Sauiour and applying to themselues al the benifits which he hath purchased for vs by his death are in the right way But who bee these beleeuers euen they sayth the Apostle which walke not after the flesh but after the spirit they which take paynes to frame them-selues to the will Christ into whose body they are grafted and vnto whom they bee knit together as his liuely members they which endeuour to loue God and to giue ouer the loue of themselues and of the world they which haue their whole conuersation in heauen they which loath their former life and for feare of falling there-into againe doe the more watch and looke the wariler to their thoughts deuices words and deeds they which feeling their owne weakenesse and infirmities make incessant praier to God for the spirit of strength and steadfastnesse and they which feele their coldnesse vnlustinesse doe craue the spirit of feruentnesse earnestnesse they which do in the time of aduersity keepe themselues from murmuring endeuor to be patiēt they which be thinke themselues of Gods benefits yeeld him thankes for them they which striue themselues to succor the poore needy both in body soule and at a word they which crucifie the flesh with the affections and lusts thereof For in so much that they in whom these fruits are not found wee make the talent of faith to preuaile in such manner as hath beene said cannot be said to bee in the number of true beeeuers and faithfull ones notwithstanding though they pretend some countenance of honesty and therefore much-lesse can those bee said to bee of that number in whom the workes of the flesh are aparant But some fleshly Christian will say still that as for him he is clothed with the righteousnesse of Christ and that the perfect obedience which Christ hath yeelded to God his Father in satisfying the law is imputed vnto him as if he himselfe had yeelded it And to bee short that he is reckoned for righteous by his faith so as none of all his imperfections are to bee made account of If thou list to beguile thy selfe thou maist but it wil be to thy harme and confusion indeed Christ laieth not our sinnes to our charge if wee beleeue a right in him neither shall all our imperfections hinder the vertue and efficacie of his death But to beare thy selfe in hand that Christ holdeth thee for righteous when thou giuest thy selfe to vnrighteousnesse and hast no other care but to follow thine owne inordinate lustes it is not only a doing great dishonour vnto him but also a scorning of him for his redeeming of thee But Saint Iohn saith manifestly that as Christ is righteous so hee that worketh righteousnesse is righteous and that hee which sinneth is of the deuill yea and he saith moreouer that the thing wherein the children of God doe shew themselues to differ from the children of the deuill is that the one sort worke righteousnesse and the other sort worke sinne And of a truth I cannot tell how Gods true Children who are al true Cristians could otherwise be better marked out then by their aplying of themselues night and day to doe what-soeuer is pleasant and acceptable to their heauenly father whome because they know to be righteous they also doe wholy endeuor themselues to doe righteous thinges wherein they shew themselues to be borne of God as Sainr Iohn sayth further If you know that God is righteous know ye also that whosoeuer worketh righteousnes is borne of God Moreouer how can it come to passe that the true Christians should not giue themselues to righteousnesse seeing they haue Christs spirit to guid them for he that hath not Christs spirit sayth the Apostle is noe Christian which beeing holy of himselfe cannot but driue foreward the party to all holines whom he possesseth And it cannot be but that he must needes bring forth his fruites which are louingnesse goodnesse quietnesse mercifulnesse meekenesse faithfulnesse mildnesse and stayednesse to be short it cannot be but that hee must needes alter the whole man both within and without to make a new creature of him For sith that CHRISTS life was not set forth vnto vs all onely to make aledgement of it or to make a wondring at it in wordes but to be followed by vs it is the marke wherevnto wee must bend in drawing to perfection as neere as is possible and as much as our frailty can afford And otherwise seeing we be towled therevnto by Iesus Christ himselfe not only in wordes but also in examples which are as liuely portratures of the life which wee ought to lead heere in wayting for his glory and glorious comming againe wee cannot exempt our selues from it without preiudice of our saluation no nor yet without be wraying that we haue no lust to it for were we rightly desirous to become happy and to attaine to the endlesse life which is promised vs in CHRIST wee could not shew it better in taking the way thereto whereby wee may and must attayne vnto it And that way is none other then to beleeue in Christ and to walke as he walked and that is Saint Iohns meaning where he sayth that hee which sayth he dwelleth in Christ ought to walke as he walked that is he ought to endeauour to liue as be liued And certes it is not possible that they which are vnited and knit vnto Christ as his members should not be touched with desire to resemble him and to follow his steppes for the very thing wherein the vnion and coniunction is shewed is that the members doe shew themselues to be of the same that the heade is and where that is not done it is an euident proofe that the member is rotten senceles and voyd of life which is in the head Not without cause therefore doth Saint Paul say that we must be of the same mind which Iesus Christ was of for thereby his meaning is to giue vs to vnderstand that we which are members of Christ must be answerable to him in vnion of affection and will which thing he teacheth yet more plainely in another place where he sayth that we be grafted into Christ after the likenes
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