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
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
whereby wee are made religious and so become capable to receiue those graces which come thereby In this third part is the way it selfe which is the principall NOw it followeth in this third part which is the principall because it concerneth the way it selfe which bringeth to eternall happinesse And therefore there is none can attaine to finde this way and walke in it but the renued and the regenerate man For Saint Paul saith plainely That the naturall man knoweth not the things of the spirit of God neither can vnderstand them because they are spiritually discerned 1. Cor. 2.14 Therefore saith the Apostle in the 12. to the Romans Be yee changed in the renuing of your minds that yee may prooue what the good will of God is acceptable and perfect When Paul had forbidden the Romans to fashion themselues vnto the world hee sheweth them another fashion which hee calls the renuing of the minde this fashion is called the wedding garment which euery man must weare that comes to the banquet of the King So Paul here calleth them to the old fashion againe which was vsed in Adams time that is in the image and fashion wherein we were created at the first Now the reason followeth what benefit the renued minde hath that is yee may prooue what the will of God is As if he should say this is the fruit of your regeneration when your minds are renued you shall know many things which are hid from you for you shall bee able to iudge doctrins who preach truth who preach error And you shall vnderstand the will of God what hee would haue you to do and what hee would haue you to flie for this new knowledge wil not abide but in new minds the mind renued knoweth God so that this scripture may be called the path to knowledge or the way to sound the minde of God It may be said why doth nor the word of God teach vs the will of God yes but no man doth vnderstand this word but he which hath a new minde for as the Sunne is not discerned by any light but by his own light so no spirit can interpret the scriptures but by the same spirit which writ it which is called the holy spirit because it is holy makes vs holy is the especiall mean of our regeneration and new birth whereby we may prooue what the will of God is It is said in Eccl. 2.26 To a man that is good in his sight God giueth wisdom knowledge therfore though you haue seene cunning Lawiers by much reading expert Phisitions by long study yet you could neuer see a perfect found iudicial diuine without holinesse Salomon saith the knowledge of good things is vnderstanding Prou. 9. So none but they which are holy haue this vnderstāding he which cannot say with Dauid My heart meditateth a good matter cānot follow with Dauid My tongue is the Pen of a ready writer he which bids vs not to cast Pearles before Swine doth stay his owne hand from casting knowledge to the vngodly For when wee will learne Diuinity wee must goe aside from the world and sequester our sinnes and lift vp our minds aboue the earth or else it will not stay with vs There is an Herbenger which goeth alway before the knowledge of God to prepare the way And this is loue the bonde of perfection They which haue loue saith Iohn know God 1.4 but they which haue not loue know not God though they haue neuer so much knowledge besides for hee that cannot say with Saint Paul I haue the spirit of Christ cannot say with him I haue knowledge Holy men were alwayes interpreters of Gods word because a godly minde easilest pearceth into Gods meaning according to that in Math. 5.6 The pure in heart shall see God And that in Iohn 7.17 If any man will doe Gods will hee shall vnderstand the doctrine whether it be of God or no. And in the Psal 19. They which keepe thy precepts haue a good vnderstanding And that in the 1. Cor. 2.15 The spirituall man vnderstandeth all things And therefore the feare of the Lord is not onely called the beginning of wisdome But in the Prou. 2.5 it is taken for Wisdom it selfe As when Christ taught in the Temple they asked how knoweth this man the Scriptures saying hee neuer learned them So it is a wonder what learning some men haue which haue no learning like Prisilla and Aquilla poore Tent-makers which were able to schoole Apollos that great Clarke a man renowned for his learning What can bee said to this but as Christ sayd Father so it pleaseth thee so the holy and righteous men cannot giue any reason why they conceiue the words of God so easily and the wicked doe conceiue them so hardly but that Gods brings the meaning suddenly into their hearts As it is said in Luke 24.25 That Christ opened the vnderstanding and made them vnderstand the Scriptures So we read in the Pro. 1.23 Wisdom promiseth to the righteous If yee will turne at my correction I will powre out my hear vnto you and make you vnderstand my words There is a kinde of familiarity betweene God and the righteous that hee makes them of his counsell as Salomon saith Prou. 3.32 his secrets are with the righteous And Dauid in the Psal 25. His secrets are with the righteous And Dauid in the Psal 25. his secrets are reuealed vnto them that feare the Lord. For as the windowes of the temple were large within and narrow without so they which are within the Church haue greater light then they which are without For the spirituall man saith Paul searcheth the deepe things of God but the naturall man perceiueth not the things of God Thou hast reueiled these things to babes saith Christ but thou hast hid them from the wise of the world My sheepe heare my voyce the reason of this Paul setteth downe in a word saying The wicked cannot vnderstand heauenly things because they are spiritually discerned 1. Cor. 2.14 Therefore how should hee discerne them that hath not the spirit for this cause Wisdome is not said to be iustified of any but of her owne children Math. 11.9 Neither doth Christ say that any sheepe heare his voyce but his owne sheep they follow their Shepheatd they heare his voyce they vnderstand his law they iudge of his iudgments they haue the measure of his word All is open and plaine and manifest vnto them they search deeper and iudge righter and know soonest And though they haue no learning yet they haue better iudgement then the learned Therefore bee renued that yee may know the good and perfect and acceptable will of God which must make vs good and perfect and acceptable our selues Because we will not renue our minds therefore we are ignorant of so many things which we should know And vntill wee be willing with diligence to follow the word of God and to make it a Lanthorne c. wee shall
vs to walke in we should shew our selues to be called to his grace and gift of faith which good workes and life who so hath not doth shew himselfe not to haue such a faith in Christ as is required in vs. To Christ must we come and follow him with acheerefull mind that he may teach vs for he is our maister lowly and humble of heart he is to vs an example wherby we must learn the rule to liue well Moreouer he is our Bishop and our high priest which did himselfe offer vp for vs his owne blood being the only mediator betweene God and men who now sitteth at the right hand of God the father being made our aduocate making intercession for vs who doubtles shall obtaine for vs whatsoeuer we shal desire either of him or else of his father in his name if so be that we thus desiring shal beleeue that he wil so do for thus hath he promised therefore let vs not doubt if we sinne at any time to come with repentance and with sure trust to the throane of his grace with this beleefe that wee shal obtaine mercy for therefore came hee into the world that hee might saue sinners by his grace This is verily Christ Iesus which shall come at a certaine time appoynted by his father and shal sit in great maiesty to iudge all men and to render to euery man the workes of his body according to that he hath done whether it bee good or euill And he shall say to them which shall be on the right side which in this world did looke for the good things to come that is to say life euerlasting Come yee blessed of my father enioy the kingdome that hath beeene prepared for you from the beginning of the world but to them which shall be on the left hand he shal say Depart from me yee cursed into euerlasting fire prepared for the Deuill and his Angells and then shal the end be when Christ hauing vanquished all manner of enemies shall deliuer vp the kingdome to God the father A breefe Description of Christ CHrist is described first by his person secondly by his office In his person wee are to note first that Iesus Christ is true God secondly that he is true man thirdly that the person of Christ is but one in which there is to wit the deuine and the humane natures He is prooued to be God because hee is the sonne of God and because his deuine maiesty is declared by vndoubted testimonies first by his might and power in working miracles secondly by his essentiall sanctity and thirdly his resurrection from the dead because hee quickned and gaue life vnto himselfe The office of Christ is heere breefely touched first because hee is Iesus that is the sauiour of his people Mat. 2.21 secondly because he is Christ that is anoynted with the fulnesse of the spirit aboue measure Esay 61.1 Psal 45.7 Iohn 3.34 Acts 20.38 to be a Prophet a Priest and a King and so our Lord not only by reason of our creation but especially because he bought vs with his blood and purchased vs for peculiar people and Church for himselfe The Apostle Paul in the first to the Cor. 1 30. saith that Christ is made of God the father righteousnes vnto vs and that is to be considered in two poyntes first is in discharging vs of our sinnes and the punishments due for the same the second is in presenting ve blamelesse before his heauenly father in such perfect obedience as the law cannot reprooue or iustly charge with any want of obedience according as the Apostle sayth that Christ is the end of the law for righteousnesse to all that beleeue That is Christ hath fulfilled the whole law and therefore as many as haue true fayth in him are compted righteous before God as if they had fulfilled the law themselues And also discharged the punishments which were due for our sinnes and so thereby wee are receiued vnto grace and accepted before God as righteous in Christ The Prophet declareth plainely of Christs obedience saying Hee hath onely taken on him our infirmities and borne our paines and was wounded for our offences and smitten for our wickednesse for the paine of our punishments was layde vpon him and with his stripes are wee healed Esa 53.2.3 Likewise Saint Peter affirming that Christ his owne selfe bare our sinnes in his body on the tree that wee beeing deliuered from sinne should liue vnto righteousnesse by whose stripes wee are healed 1. Pet. 2.24 All this is performed in Christ for vs who hath satisfied in his sufferings for our sinnes and wrought our full discharge in that hee perfectly kept the whole law and euery commandement thereof in the behalfe of vs that bee his for hee beeing God and aboue the law as Lord and giuer thereof needed not to haue beecome a subiect therevnto for himselfe therefore it appeareth plainly that hee went vnder that obedience in oâ—â— names and for vs and that the same obedience of his is auaileable for vs that bee his as it is written that as by one man his disobedience many were made sinners so by the obedience of one which is Christ shall many also be made righteous The tree must bee good before the fruite bee good and therefore wee our selues must bee made righteous before any good fruits of righteousnesse proceed by faith as righteous in Christ whoe is made of God the Father our righteousnesse before the Lord will take in good part any thing that shall proceede from vs. For the Apostle prooueth plainely that our good workes and holynesse of life going before doe not iustifie vs or make vs righteous For it is written that God which is rich in mercy for his great loue wherewith hee loued vs euen when wee were dead in sinnes hath quickened vs together with Christ by whose grace we are saued Ephes Therefore no workes then those went before to quicken vs seeing it is sayd that when wee were dead in sinnes not onely sinnes but dead in sinne God hath quickened vs This prooueth plainly that our good workes and holynesse of life did not procure righteousnesse to bee in vs when the matter is cleare that wee are dead in sinnes when he in mercy quickned vs. So that wee ate not to looke for any righteousnesse to bee in vs but onely in and by Christ whoe is made of GOD the Father righteousnes vnto vs according as the Apostle â—aith to the Cor. that Christ is made sinne for vs which knew no sinne that we might be made the righteousnes of God in him it is not that Christ did sinne for in him was no sinne at all But by way of imputation that is our sinnes being imputed vnto him and he take them vppon him whereby his righteousnes was imputed vnto vs that we might be made accepted righteous before God in him We must therefore bee grafted into Christ and then draw power from him to bring forth fruit that
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
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