for this cause couetousnesse is called Idolatry Now the Apostle to make vs to loue godlinesse hee calleth it by the name of great gaine heare wee may see that God doth not command men to bee godly onely because it maketh for his glory but because godlinesse is profitable to vs. Also for godlinesse is not called gaine in respect of God but in respect of vs it is gaine to vs but it is duty to him so it is not called a health in respect of vs because it is the health of our soules so it is not called a kingdome in respect of God but in respect of vs because wee are intituled to the kingdome by this difference from the reprobates Now put all the good things in the world together and the goodnesse of all is found in godlinesse to shew that the godly are as well as merry as content with their loue towards God and Gods loue towards them as other are with health and wealth and pleasure Therefore it is said of the godly The feare of the Lord is their treasure But the riches of the world are called earthly transitory snares dung as though they were not worthy to bee counted riches and therfore to draw the earnest loue of men from them the holy Ghost brings them in with such names of disdaine to disgrace them with their louers But when hee comes to godlinesse which is the riches of the soule then hee calleth it great riches heauenly riches vnsearchable riches euerlasting riches with all the names of pleasure and all the names of happinesse The worldly man hath a kinde of peace and ioy and riches but it cannot be called great because they haue not enough they are not content as the godly are therefore godlinesse hath his honour to be called great gaine Riches makes bate but godlinesse makes peace riches breeds couetousnesse but godlinesse brings contentation riches makes a man vnwilling to dye but godlinesse makes a man ready to die therefore onely godlinesse hath this honour to be called great riches such ioy such peace is in godlinesse and yet no man couets it For this is the quality of vertue it seemeth nothing vnto a man vntill he haue it but when hee hath found it hee will not then loose it againe for all the world because it brings him to be contented with that he hath Now because contentation is of such a nature that it can please it selfe with pouerty aswell as riches as though it had all which they wanted and this contentment wee owe to godlinesse because it is not possible for a wicked man to bee contented but the godly man hath found that which all the world doth seeke that is enough It is sildome seene that contentation is found in riches therefore the Apostle teacheth vs to seeke it in godlinesse saying Godlinesse is great riches and this riches the world seldome thinketh of but when Godlinesse commeth vnto a man it saith Peace be in this house peace be in this heart peace be in this man and this is the signe whether Godlinesse bee in a man if hee haue ioy and contentment with that he hath if he haue much he can say with Saint Paul I haue learned to abound if he haue little I haue lâ—arned to want that is if we haue much as Abraham as Lot as Iob as Iacob c. Yet it cannot corrupt his mind for though the godly man be full of riches yet his heart is not rent his minde is not troubled his countenance is not changed because he remembreth that these things were giuen him to do good such a commander is contentation that wheresoeuer shee setteth foote an hundreth blessings waite vpon her in euery disease shee is a Physitian in euery strife shee is a Lawyer in euery doubt shee is a Preacher in euery griefe shee is a comforter Therefore if wee see a man contented with that hee hath it is a great signe godlinesse is entered into him for the heart of man is made the temple of God and nothing can fill it but God alone Therefore blessed is the man whom godlinesse doth make rich saith Salomon and bringeth no sorrow of heart with it Pro. 10.22 these are the riches which at the last wee must dwell with when all the rest which we haue lyed for and sworne for and fretted for and broken our sleepe for and lost many a Sermon for will forsake vs like seruants which change their Maisters then godlinesse shall seeme as great gaine vnto vs as it did to Saint Paul and hee which loued the world most would giue all that hee hath for a dram of faith that he might be sure to goe to heauen when he is dead though he went towards hell so long as he liued Thus wee may see the fruites of godlinesse and the fruits of couetousnesse for if wee bee couetous wee shall neuer haue enough although we haue too much but if we bee godly wee shall haue enough though wee seemed to haue nothing therefore what counsell is there to be taken herein but as our Lord Iesus councelled his Disciples Bee not friends to riches but make you friends of riches and know this that if wee cannot say with Saint Paul in what estate soeuer we are in wee haue learned therewith to be content that is whether we be riche or poore in health or sicknesse or in any other estate whatsoeuer if contentation be not there then godlinesse is not yet come vnto that man for the companion of godlinesse is contentation which when shee commeth will bring vnto vs all good things Thus much for this first part wherein is contained the beginning of our Pilgrimage iourney beeing strangers here placed in this world and withall hauing all other creatures giuen and made in subiection for the vse and seruice of man And so consequently man himselfe while he remaineth a Pilgrim to ferue God his Creator with true faith obedience and holynesse of life all his dayes and that all earthly things be made indifferent for the vse and seruice of man with a breefe note how the most part of this world doe runne contrary in this point and doe not take care of that duty and businesse for which alone they were created and placed here in this world and is also declared what great dangers and destructions such runners away fall into with an admonition to all true Christians which are but strangers and Pilgrims in this world and hauing many enimies to encounter withall and for the auoyding the dangers of them wee ought to bee carefull to distinguish truly betweene spirituall and worldly care which is recited in the story of Martha and Mary by our Lord and Sauiour Christ himselfe Also that God hath giuen two vocations vnto men the one heauenly and spirituall for the soule the other earthly and temporall for the body therefore as God hath giuen these vocations to euery Christian to beexercised therein the one for our selues the other for God and that
is good because it prouideth for this life but Maries part is better because it leadeth to eternall life it is good to bee occupied about our calling to get our liuing but it is better to bee occupied in hearing the word which is able to saue our soules As the head and the foote are both needfull in the body so Mary and Martha are both needfull in a common-wealth therefore God hath giuen two vocations vnto man the one earthly by his labour as hee sayd vnto Adam Thou shalt eate thy bread with sweat of thy browes the other is heauenly as is written Thou shalt serue the Lord thy God in holynesse and righteousnesse all the dayes of thy life so there is an actiue life which consisteth in the practising of the affaires of this life wherein man sheweth himselfe to bee like himselfe and there is a contemplatiue life which consisteth in the meditation of diuine and heauenly things wherein man sheweth himselfe to bee like the Angells for they which labour in their temporall vocation doe liue like men but they which labour in spirituall matters liue like Angels when these heare the word then GOD speaketh vnto them and when they pray they speake vnto God so that there is a continuall conference betweene GOD and them because they are continually exercised in hearing and praying As for all other things whether they bee honors promotions pleasures riches and what not they serue onely for maintenance of this present life which is so short and subiect to mutability but the word of God is the food of the soule the bread of life that immortall seed which bringeth forth vnto eternall life Let the word of God therefore be precious vnto vs alwayes because it is so permanent Againe the spirituall minds are heauenly and looke vp because their minds are aboue where their treasure is but the carnall minds are earthly and looke downe like beasts because their treasure iâ— below As the Serpent grouels vpon the earth so doth the Serpents seed and hath not so much as the countenance of grace Therefore as God hath giuen these vocations vnto euery true Pilgrim to bee exercised therein during this present life the one for himselfe the other for God And for that wee may the better as it were beare an euen hand in the practising and exercising of them as God may be pleased and wee comforted Let vs therefore take those directions for the same as God hath appointed by his word otherwise wee should not be able to walke aright but wander cleane out of the right way For if we doe not aske councell at Gods word but trust in flesh and bloud wee are sure to runneawry for as the difference is betweene the body and the soule the one mortall to liue but a short time the other immortall to liue for euer euen so must our exercise and reuerent care bee in our seruice towards them both Now for the bodily estate the Apostle saith If wee haue food and raiment let vs be therewith content 1. Tim. 6. and Salomon beeing both wise and rich prayed for a competent liuing saying Lord giue mee neither pouerty nor riches onely grant mee a necessary liuing Pro. 30.8 Againe the Apostle exhorteth vs to haue our conuersation without couetousnesse beeing content with such things as wee haue besides many other like places for the same purpose Now the worldly man hath no contentment but a continuall desire of worldly riches which is but a false treasure to trust vpon but Saint Paul sheweth vnto vs a riches which euery true Christian ought to couet and desire saying Godlinesse is great gaine if a man be content with that hee hath 1. Tim. 6. Out of these words issue many profitable lessons and instructions for all true Christians to obserue and follow for a Christian shall finde little ioy in riches but shall finde great ioy in the holy Ghost they shall finde little peace in the world but shall finde great peace in conscience Now when the Apostle had found out the disease of couetousnesse hee like a skilfull Physition goeth about to pick out the greedy worme which maketh men so hungry for wealth and then setteth such a glasse before them which hee calleth contentation that will make a shilling seeme as great as a pound and a cottage seeme as faire as a Pallace c. that hee which hath but twenty pounds shall be as merry as he which hath an hundred pounds If wee heare and vnderstand them with the same spirit that Saint Paule writ them then will they so worke vpon our hearts that euery man shall goe away contented with that hee hath like Zacheus which before hee had seene Christ knew nothing but to scrape but as soone as hee had heard Christ all his minde was set vpon giuing This was the first day that Zacheus seemed rich to himselfe when riches seemed dung vnto him and godlinesse seemed riches for when wee contemne riches then shall wee seeme riche because no man hath enough but hee which is contented for wee shall be couetous vntill wee become religious Therefore he that will haue contentation must leaue his couetousnesse in pawne for it for what hath brought vsury and simony and bribery and cruelty enuie strife and deceit into the world and made euery house an Inne and euery shoppe a market of othes and lyes and fraude but the superfluous loue of money and therefore name couetousnesse and thou hast named then the mother of all these mischiefes Of them which seeme to bee wise there bee no such fooles in the world as they which loue money better then themselues but this is the iudgement of God that they which deceiue others deceiue themselues and liue like Caine which was a vagabond vpon his owne land so they are beggers in the middest of their wealth for though they haue vnderstanding to know riches and a minde to seeke them and wit to finde them and policie to keepe them yet they haue a false sight and bleered eye that when their riches lye before them they seeme poore and hee which hath so much seemeth richer then they It is a wonder to see men compassing about seeking what they may get such loue is there betweene men and money that they which professe good will vnto it with their harts will not take so much paines for their life as they take for gaine therefore no maruell if they haue no leisure to sanctifie themselues which haue no leisure to refresh themselues Our Sauiour Christ knew what hee spake when hee said No man can serue two Maisters meaning God and the world therefore the Apostle saith The loue of this world is enmity to God signifying such emulation is betweene these two that God cannot abide the world should haue a part and the world cannot abide that God should haue a part therefore the loue of the world must needs be emnity to God And so no couetous person is Gods seruant but his enimy
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
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
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
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
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