power to be angry with her because shee commeth so like his sonne This is to put on Iesus Christ and this is the wedding Garment without the which no man can feast with the Lord this garment is called an armour because it defendeth vs from all the assaults of the deuill the flesh and the world this garment is called a light because it is the beauty and glory of them which weare it this garment is called a kingdome because none but Kings do weare it that is they which are inthroned into the kingdome of Christ and made kinges ouer the world the flesh and the diuill This Garment Saint Paul hath sent vnto vs to goe before the king of Heauen and earth A holy garment a royall garment an immaculate Garment an euerlasting Garment whereof euery hemme is peace of conscience euery pleat is ioy in the holy Ghost euery stitch is the remedy of some sinne and saueth them which weare it Thus if wee put on Christ wee are clothed with his obedience whereby our wickednesse is couered wee are clothed with his merites whereby our sinnes are forgiuen wee are clothed with his holy spirit whereby our heartes are mollified sanctified and renewed til we resemble Christ himselfe This is the Apostles meaning to put on CHRIST so that to put on CHRIST is to put on the new man with all his vertues vntill we bee renewed to the Image of CHRIST which is like a new man amongst men they which labour to be righteous and yet beleeue that CHRISTS righteousnesse shall saue them and haue put on CHRIST truely as Saint Paul would haue them and then wee shall heare the voyce Thy sinnes are forgiuen and then wee shall haue that blessing thy sinnes are couered Hee doth not put on CHRIST but putteth off CHRIST and putteth on Beliall which fashioneth himselfe to God and to the world for as Christs coate was without seame soe they must bee without stayne that weare it therefore when we haue put on this garment we must wash our selues and pick our wayes and chuse our worke that is we must not thinke as we did nor speake as wee did but remember that we haue changed our maister and to serue him with whom wee are bound Now to learne further how wee may apply Christ vnto vs the text wil catechise it in three names that is Lord Iesus Christ the Apostle seemeth to spell out the way vnto vs how we should weare this garment First we must put him on as Lord then wee must put him on as Iesus lastly we must put him on as Christ First as Lord that is our ruler to command vs our tutor to gouerne vs and our Maister to direct vs we must be no mans seruant but his we must also put him on as Iesus that is our Sauiour in whom we trust our protector on whom we depend our redeemer on whom we beleeue we must not looke for our saluation from Angells nor Saintes nor any thing besides him for the name of Iesus signifieth a Sauiour and is giuen to none but to him for he is the only Sauiour therefore when hee is called our saluation it implyeth that there is no sauiour besides him Also wee must put him on as Christ that is a king to rule a Prophet to teach a priest to pray and sacrifice and to pacifie the wrath of God for vs. For the name of Christ doth signifie that he was anointed a King a Priest and a Prophet for man A King to rule him a Priest to sacrifice for him a Prophet to teach him So then wee put on Christ as Lord which worshippeth none but him we put on Christ as Iesus which beleeueth in none but him we put on Christ as Christ which heareth none but him beleeueth in none but him furthermore when wee put Christ first on is when we are baptised then we are sealed and consecrated to his seruice For so soone as we came into the world we vowed to renounce the world the flesh and the Deuill and to serue God we haue put on Christ againe when we are called and sanctified that is when wee cast off the old man which is corrupt with the lusts of the flesh and the pride of this life with the cares of this world and put on the new man which is regenerate in righteousnes and holines to the Image of Christ We put on Christ againe when wee receiue his holy sacrament and are partakers of his body and blood that is the merites of his obedience and passion by fayth then Christ is become ours and dwelleth in vs and feedeth vs with his grace to eternall life Now when wee haue put on Christ in these three sortes which is our garment for this world after we shal put on Christ in heauen and bee clothed with his glory and that shall bee our last vesture which shall neuer weare out Thus hath it beene set downe what is meant by putting on Christ to clothe our selues with his righteousnesse and holynesse that is to beleeue that his righteousnesse shall supply our vnrighteousnesse and his sufferings shall stand for our sufferings because hee came to fulfill the law and beare the crosse and satisfie his Father for vs that all which beleeue in him might not dye but haue life euerlasting And that wee may the better and with more strength bee able to walke in this our right path and way towards heauen wee must pray vnto our mercifull God and with all our diligence seeke vnto the meanes for the obtayning the Iewell of our saluation that is a liuely iustifying faith according to the faith of Gods elect which faith is not mans opinion and conceit as when they heare the story of the Gospell and withall there followeth no good workes nor amendment of life though they heare yea and speake many things of faith but a right faith is the gift of God as the Apostle saith and commeth from him and wrought by the holy Ghost in vs and changeth vs turneth vs into a new nature and begetteth vs a new in God as we may read in the first of Iohn and killeth the old man and maketh vs altogether new in heart minde and will and in all our affections and powers of the soule and bringeth the Holy Ghost with her this faith is a liuely thing mightie in working valiant and strong euer dooing euer fruitfull so that it is vnpossble that hee which is endued therewith should not liue a godly and an holy life and alwayes bring forth fruites of good workes Such is his nature for quick faith in the heart and liuely moouing of the spirit driueth him and stirreth him therevnto Faith then is a liuely and a stedfast trust in the fauour of God wherewith we commit our selues altogether vnto God and that trust is surely grounded in our hearts by the word of God that it cannot bee remooued with any tribulation And such trust wrought by the holy Ghost through faith maketh a man
giue therefore their tribute is set downe by equall measure euery man must homage his heart which is euen the continent of all and gouernour of mans house which sits on the bench like a Iudge to giue the charge and teacheth the toung to speake the hand to worke the feete to walke the eare to attend the eye to obserue the minde to choose the flesh to obey This heart we must present to God like a burnt sacrifice wherein all is offered together A wise toung a diligent hand a warie foote a watchfull eare a humble minde an obedient flesh put all together and it is but thy heart My sonne saith God giue me thy heart This mite God will haue for all his benefits which wee may best affoord him but thy almes to the poore thy counsell to the simple thine inheritance to thy children thy trauell in thy vocation but thy heart vnto God hee which is a spirit requireth the spirit and delighteth to dwell in the hearts of men God here plants himselfe as in a Castle which is alwayes besieged with the world the flesh and the Diuell if thy enimy get a thought or a word or a worke yet hee hath but raised the walls but and if hee take the heart then the fortresse is left for that time all our thoughts words and workes are in captiuity vnto him Therefore giue God thy heart that hee may keepe it not a peece of thy heart nor a roome in thy heart but thy whole heart in the 6. of Deut. hee asketh all thy heart all thy soule all thy strength there hee requireth all least wee should keepe a thought behind Yet is thy heart but a vaine heart a barren heart a sinfull heart vntill thou giue it vnto GOD and then it is the temple of the Holy Ghost and the Image of God so changed and formed and fined that God calls it a new heart So the heart is all and cheefe in request because if there bee any goodnesse it lieth in the heart and hee which giueth the heart giueth all for out of the aboundance of the heart the mouth speaketh the eye looketh the eare listeneth the foote walketh to doe good or euill Wee see Dauid is called a man after Gods owne heart but because when God said Giue me thy heart his spirit answered like an Eccho I giue thee my heart goe my heart vnto thy maker thy bridgroome hath sent for thee put on thy wedding garment for the king himselfe will marry thee Therefore let al suiters haue their answers that the heart is married already and say God hath my heart and he shal haue it but take heed that thy heart doe not deceiue thee and say it is Gods when it is the worlds but by this thou shalt know whether thou hast giuen it to God or no if it bee gone and set forward to God althy members will follow after it the tongue wil praise him the foote will follow him the eare will atend him the eye will watch him the hand wil serue him nothing wil stay after the heart but euery one goeth like hand-maides after their mistris This Christ verifyed saying Make cleane within all shal be cleane Saint Paul teacheth vs to make melody to the Lord in our hearts Ephes 5. shewing that there is a comfort of al the members when the heart is in tune and that it sounds like a melodie in the eares of GOD and makes vs reioyce while wee serue him wee haue an ensample hereof in Christ which said it was meate and drinke for him to doe his Fathers businesse Therefore Salomon picketh out the heart for God speaking as though hee would set out the pleasants and farest and easiest way to serue him without any grudging or toile or wearinesse touch but the first linke and all the rest will follow so set the heart a going and it is like the poise of a Clocke which turnes all the Wheeles one way such an oile is vpon the heart which makes all nimble and corant about it therefore it is almost as easie to speake wel and doe wel as it is to thinke wel if the heart indite a good matter no maruel then though the tongue bee the penne of a ready writer but and if the heart bee dull all is then like a left hand so vnapt and vntoward that it cannot turne it selfe to any good The life and conuersation of a man testifieth what is in the heart and the tongue wil hardly keepe secret what is therein Our Sauiour Christ verifieth this when hee saith either make the tree good and his fruite good or else make the tree euil and his fruite euill for the tree is knowne by his fruite for a good man out of the good treasure of the heart bringeth forth good things and an euill man out of the euill treasure bringeth forth euill things Therefore the tongue will not praise because the heart doth not loue the care doth not heare because the heart doth not minde the hand doth not giue because the heart doth not pitty the foot will not goe because the heart doth not stirre so that all stay vpon the heart thus to shew that hee deserueth all euen the Lord our God which bringeth all Againe God requireth the heart shewing that the things of this world are not worthy of it no not a thought for if the heart bee the temple of God hee which giueth it to any thing else committeth sacriledge and breaketh that Commandent Giue vnto God that which is Gods Math. 22. Againe that all should so consent with the heart that wee should speake as if our heart did speake pray as if our heart did pray heare as if our heart did heare giue as if our heart did giue remit as if our heart did remit c. As the Apostle saith Doe all things hartily Colos 3.23 Which if wee could doe nothing that wee doe should any way trouble vs because nothing is troublesome but that which goeth against the heart God will not haue vs to speake to him nor come to him for any thing vnlesse wee bring our hearts vnto him for the tongue without the heart is a flattering tongue the eye without the heart is a wicked eye the eare without the heart is a vaine eare the hand without the heart is a false hand hee which gaue but a mite and bringeth his heart bringeth more then he which offereth a Talent God delighteth himselfe in giuing and therefore hee loueth a cheerefull giuer but hee cannot giue cheerfully which giueth not his heart for hee which giueth God his lippes insteed of his heart teacheth God to giue him stones in steed of bread that is a shadow of comfort for comfort it selfe Of all the suters that come vnto vs it seemeth there is none which hath any title to claime the heart but God which challengeth it by the name of a Sonne As if hee should say thou shalt giue it to thy Father which gaue it to
glad lustie cheerefull and true-harted vnto God and vnto all creatures so that it is vnpossible to seperate good life and good workes from this faith euen as it is impossible to seperate heate and burning from the fire Therefore take heed to thy selfe and beware of thine owne fantasies and imagination which to iudge of faith and good workes that thou wilt seeme wise when in deed thou art starke blind Pray vnto GOD therefore that hee will in mercy vouchsafe to worke this true faith in thine heart or else shalt thou remaine euermore faithlesse Now it is for euery true Christian to know and vnderstand that they are accepted iustified and at peace with God only through fayth in Christ our sauiour and that workes are to be set apart in the only poynt to bee any cause of our iustification with fayâ—h yet hope and charity follow the same saith by which we are iustified in the regenerate that are the Children of God yet wee are not iustified by them no nor by fayth as of it owne vertue othervise then instrumentally as apprehending the righteousnes of Christ which is without vs and is no otherwise ours then by imputation for as a good tree hath good fruites necessarily so hath a right fayth good life and good workes but then good workes though they bee not seperated from fayth yet they are seperated from being any cause of iustification with fayth As the Apostle Saint Paul maketh diuers and sundry arguments for the proofe thereof As in the 3. to the Rom 20.21.22 c. where he testifieth that by the workes of the law no flesh could be iustified in the sight of God for by the law commeth the knowledge of sinne But now sayth hee is the righteousnesse of God made manifest without the law hauing witnes of the Law and the prophets To wit the righteousnesse of God by the faith of Iesus Christ vnto all and vpon all that beleeue For there is no difference for al haue sinned and are depriued of the glory of God But are iustified freely by his grace through the redemption that is in Christ Iesus Whom God hath set forth to be a reconciliation through faith in his bloud to declare his righteousnesse by the forgiuenesse of the sinnes that are past To shew at this time his righteousnesse that he might be iust and the iustifier of him that beleeueth of Iesus Christ Now the Apostle when he had testified that wee are iustified by grace through faith and not by workes concludeth by posing a question and giuing answer thereunto saying where then is thy reioycing it is excluded by what law of workes nay but by the law of faith affirming with a conclusion wee hold that a man is iustified by saith without the works of the law Againe know this that a man is not iustified by the workes of the law but by the faith of Iesus Christ and we haue beleeued in Iesus Christ that we might be iustified by the faith of Christ and not by the workes of the law because that by the workes of the law no flesh shal be istified Gal. 2.16 For if there had been a law giuen which could haue giuen life surely then righteousnesse should haue beene by the law but the Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should bee giuen vnto them that beleeue Gal. 3.21.22 Yee are abolished from Christ saith the Apostle whosoeuer are iustified by the law yee are fallen from grace for wee through the spirit waite for the hope of righteousnesse through faith Gal. 5.4.5 Againe by grace wee are faued through faith and that not of our selues it is the gift of God not of workes least any man should boast himselfe for wee are his workemanship created in Christ Iesus vnto good workes which GOD hath ordeyned that wee should walke in them Ephes 2.8.9 The Apostle saith that the promise that Abraham should bee heire of the world was not to Abraham or to his seed through the law but through the righteousnesse of faith for if they which are of the law bee heires then is faith but vaine and the promise made of none effect Rom. 4.13.14 For if righteousnesse come of the law then is Christ dead in vaine Gal. 2.21 Besides many other places in the Scriptures which tend to the same purpose as to the Gal. 3.11 Ephes 3.9 Rom. 4.5.6 Titus 3.5 2. Tim. 1.9 Heb. 2.4 Now it followeth to bring some arguments and reasons to prooue that man is iustified by faith onely and not by workes The first is that whereby man shall liue for euer by that also hee shall be iustified By faith in Christ Iesus man shall liue for euer ergo by faith also man shall be iustified For as wee attaine to eternall life for Christ his sake beeing apprehended by faith So for his sake wee are pronounced for iust and absolued from the guilt and punishment of eternall death therefore these two propositions are conuertible A man iustified shall liue for euer and a man liuing for euer is iustified these effects of iustification is in the holy Scriptures attributed vnto this onely cause Faith for what is more knowne then that saying So GOD loueth the world that hee hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue eternall life It is sayd by the Prophet Abacuck 2.4 The iust man shall liue by his faith and what is more manifest then that beeing iustified by faith wee are at peace with GOD. Rom. 5.1 So then if man bee iustified by his faith that is by the righteousnesse of another to wit Christ apprehended by faith then is hee not iustified by his owne righteousnesse For man is saued either by his owne righteousnesse or by the righteousnesse of another But man is saued by the righteousnesse of another namely by the righteousnesse of Christ as is declared by Abacuk Ergo man is not saued by his own righteousnesse wherefore if man should bee iustifyed by his workes then should hee also liue by his workes But by the testimony of Baruk man shall not liue by his workes but by faith onely For workes that are wicked and doe nothing else but prouoke Gods wrath deserue no reward or recompence much lesse doe they deserue righteousnesse and eternall life But the workes of all men are wicked and doe nothing else but prouoke GODS wrath ergo the workes of no man but CHRIST onely deserue any reward or recompence much lesse doe they deserue righteousnesse and eternall life How Faith doth iustifie and how workes GOD doth commend vnto all the world the adioyning of outward workes to inward faith Consonant vnto which is Paul the Apostle when hee requireth a faith that worketh by loue and telleth vs that aswell with the mouth wee confesse vnto righteousnesse as with the heart beleeue vnto saluation Rom. 9. Also our Sauiour him-selfe who requireth to the inward acknowledging of him in the heart the outward
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
man be able to giue a reason of his faith is this a reason of our faith to say I beleeue so because Rome beleeueth so or not rather because the word of God doth teach me so it will not answere for them that die in heresie to say the Papists taught vs so for God saith bee not deeeiued neither by Serpent nor by Prophet nor by Angels God doth giue vnto his children the spirit of discretion and of iudgment to be wise and know what is that good and acceptable will of God be not therfore deceiued with words of mens wisdome let not the basenesse or simplicitie of any cause you resuse the message which he brings and carry not your selues to liking of al that what so euer shal be told you of such as beare a great shew and countenance this was it that deceiued the people of God they gaue eare to false teachers which led them to worship the workes of their owne hands The Scribes and Pharises seemed so graue and wise that the people thought nothing good but what they allowed they were altogether aplyable to beleeue to doe to speake and to thinke whatsoeuer the Pharises willed them Christ saith bewane of false Prophets which come to you in sheepes clothing but inwardly they are rauening wolues Mathew 7. Saint Iohn therefore saith Deerely beloued beleeue not euery spirit but trie the spirits whether they are of God for many false Prophets are gone out into the world Iohn 11.4 and further declareth vnto vs how wee should trie them herein shall yee know the spirit of God euery spirit that confesseth that Iesus Christ is come in the flesh is of GOD. Againe heereby you may trie them whosoeuer transgresseth and abideth not in the doctrine of Christ hath not God hee that continueth in the doctrine of Christ he hath both the father and the sonne if there come any vnto you bringing not this doctrine receiue him not into your houses neither bid him God speed hereby Saint Paul requireth the Galathians to trie betweene him and their false Apostles if any man saith hee preach vnto you otherwise then that you haue receiued let him be accursed Gala. 1. Paul putteth Tymothie in minde wherefore he left him at Ephesus that is to command some that they teach no other doctrine and to warne both the teachers and the hearers that they giue no heed to fables and genealogies which are endlesse which breed questions rather then godly edifying which is by faith Thus are the people of God called to trie the truth to iudge betweene light and darkenesse God hath made them the promise of the spirit and hath left vnto them his word they of Borea when they heard the preaching of Saint Paul searched the Scriptures daily whether those things were so as hee taught them and many of them beloeued so doe you giue heed to instructions and yet receiue not all things without proofe and triall that they bee not contrary to the wholsome doctrine of the word of God Keepe that which is good VVHen you haue tried and found the truth be constant and setled in it A wauering minded-man is vnstable in all his waies follow the truth and bee not carried about with euery wind of doctrine The diuell will come in the name of God and change himselfe into an Angel of light let him not take away the loue of the truth from you let him not remoue you from faith a good conscience Returne not like Swine vnto your mire God hath purged your hearts and made them cleane and except they be preserued and kept occupied the vncleane spirit will returne and enter in and dwell in you so the last estate of you shal be worse then the first Wee haue great cause to hearken diligentlie to the Apostle to keepe that is good for wee see dailie great confusion in all places Sathan would faine intangle vs againe with the error of the wicked and seeketh to draw vs from our stead-fastnesse Now is the time wherein God maketh some trial of his seruants now iniquity seekes to haue the vpper hand they seduce people and say heere is Christ there is Christ heere is the Church there is the Church GOD giue vs his holy spirit to guide vs in iudgement that wee may discerne the truth from falshood and know the blessed and gracious will of GOD that wee may walke in his waies and serue him in reuerence and feare al the daies of our liues for as their are many seeke Christ with an vnfained heart so their are many that seeke Antichrist and as their bee many true professors of the truth of God so are their many dispisers of the same this may wee see heere at home within this Realme wee may see it and mourne for it in our hearts Their practises are opened they haue broken out into open rebellion to the breach of the peace both of God and man they say with their lippes GOD saue King IAMES yet they hold vp their swords against him alas what hath hee deserued at their hands hath hee not dealt mercifully without crueltie without shedding of bloud GOD preserue him that hee may long reigne ouer vs and bring all his enemies to confusion What pretence make they for this their doing that heereby they seeke to haue religion reformed thankes bee to God religion is reformed far better then euer our fathers knew of these many hundred yeeres for if those that liued before vs might haue seene and heard as wee see and heare they would haue reioyced and thought themselues happy But they would haue the Masse what finde they or see they in it wherefore they should so desire it Trie all things saith Paul therefore examine and trie the Masse what wee doe learne by it what doctrine what godlinesse in life what comfort of saluation it is dumbe and deadly seruice it is the very key of their religion the people are bound to bee present at it yet they neither receiue any thing nor eate nor heare nor vnderstand any thing you are wise you haue reason you are the children of God be you Iudges herein and iudge vprightly for it is Gods cause wil they call this the Lords supper Is this the Sacrament of our redemption is this that which Paul receiued of the Lord and deliuered vnto the Church is this the shewing forth of the Lords death till hee come They paint their banner with the Crosse and fiue wounds why bring they these Armes against vs Doe not wee beleeue the Crosse of Christ doe not we reioyce and comfort our heartes by the remembrance of his woundes do not we read and shew forth to the people the story of the passion God knoweth it and the world can witnesse it and they themselues cannot denye it but that we make this worke of our redemption wrought by the passion of our sauiour Christ the cheefe and principall rock and foundation of our faith therefore say we with the Apostle God forbid
THE PLAINE MANS PILGRIMAGE OR IOVRNEY TOWARDS HEAVEN Wherein if hee walke carefully he may attaine to euerlasting life By W. W. LONDON Imprinted by G. Eld and are to be sould at his house in Fleet-lane at the signe of the Printers Presse 1613. The Contents of this Booke Chapter 1. FIrst to serue God with true Faith and Obedience Chap. 2. Three speciall consequents to be followed First A speedy going forward in Christian Religion Secondly out of Prouerbs 23.26 My Sonne giue me thy heart Thirdly Moses praier Psal 19.12 Teach vs O Lord to number our daies Chap. 3. The benefit of the renued Man Secondly The nourishment of the renued Man Thirdly Out of the 14. of Saint Iohn ver 6. I am the way the Truth and the Life Chap 4. The path for a Christian to walke in Chap. 5. Three Christian duties to be obserued First Reioyce euermore Secondly Pray continually Thirdly In al things giue thanks Lastly 4. Admonitions 1. Quench not the Spirit 2. Despise not prophesying 3. Try all things 4. Abstaine from all appearance of Euill THE EPISTLE TO THE READER CHristian Reader I haue not compiled this worke for the delight of thy worldly mind but for a preparation for thy Pilgrimage toward Heauen that is to walke with God as Enoch did For whosoeuer entreth into consideration with himselfe of his humane nature shall easily perceiue that it is addicted to imitation And though indeed wee should liue by lawes and not examples yet by common experience we find that examples mooue more then lawes Therefoâ—â— what soeuer thou art high or low iudge charitably of this my worke Thus wishing thee good reader not only to look on the title but reade it to the end and I doubt not but thou shalt be preserued from prophanenesse Idolatry and superstition VVILLIAM The Pilgrims iourney towards Heauen AS GOD hath created all things for his owne sake and man beeing head of all is made Lord and Ruler of them and so consequently they to serue him hee I say is to consider and to counsell with God and his owne conscience why and wherefore and to what end he was created and sent hither into his world what to doe and wherein to bestow his dayes c then shall hee finde that for no other cause matter or end but onely to serue God with true faith and obedience in this life and by that seruice to enioy heauen and euerlasting saluation in the life to come this was the consideration of our redeeming fore told by Zacharie before we were redeemed that beeing deliuered from the hands of our enemies should serue God in holynesse and righteousnesse all the dayes of our liues Of this consideration do ensue two consequents to be obserued whereof the first is that seeing our end and finall cause of beeing in this world is to serue God and so to worke our saluation with feare and trembling and whatsoeuer thing wee doe or bestow our time in which either is contrary or not profitable to this that is to serue God it is vanity and lost labour and will turne vs in time to griefe and repentance for that is not the matter for which wee came into the world nor whereof wee shall be demanded any accompt of Secondly seeing that our businesse and affaires in this world is to serue our maker with true faith and repentance and so to saue our owne soules and that all other earthly creatures are but here to serue our vses and to that end onely are they sent of God We should therefore bee indifferent to all these creatures as to riches or pouerty to health or sicknesse to honour or contempt c. And wee should defire but so much or little of them as were best for vs toward the attainment of our said end and but pretended for whosoeuer desireth seeketh or vseth these creatures more then for this runneth from the end for which he came hither And for that the most part of all that are in this world not onely Infidels but also Christians doe runne amisse in this point and doe not take care of that affaire and businesse for which alone they were created and placed here in this world Hence it is that Christ and his holy Saints both before the appearing in the flesh and after haue spoken so hardly and seuerely of the very small number that shall bee saued euen among Christians and haue vttered certaine speeches which seeme very rigorous to flesh and bloud and to such as are most touched therein as among other things that a greedy louer of this world cannot bee saued 1. Iohn 29. verse and those that greedily desire to bee rich fall into many temptations and noysome lusts which draw them into destruction and perdition and that such rich men doe enter as hardly into heauen as a Cammell through a Needles eye and the reason of which manner of speach doth stand in this that a rich worldling attending with his industry and care to heape vp riches as the fashion is cannot attend to that for which hee came into this world and so consequently can neuer attaine heauen except God worke a myracle and therby cause him to spend out his riches to the benefit of his soule and by grace to call him vnto the Gospell as often hee doth and so doe make lesse the Cammell in such sort as hee may passe the Needles eye whereof wee haue an example in the Gospell by Zacheus who beeing a very rich man and a great sinner presently vppon the calling of Christ hee beeing in a Figge Tree and so entring into his house but much more as appeareth into his heart whereby hee receiued faith and vpon the same did resolue himselfe to change his former life touching riches and at one blow to begin withall gaue away halfe of his goods vnto the poore and for the rest made a Proclamation that whosoeuer had any wrong at his hands hee should come and receiue foure times recompence for it and so by this conuersion hee was made fitte to enter into the kingdome of God for those things which are vnpossible to men are possible with God Further let vs consider and behold the great multitude of all sorts of people vpon earth and see what their traffique and conuersations are and whether they seeke after those things for the which they came into this world for few of them that seeke you shall finde thousands who spend their time in seeking after vanities as worldly honour glory riches and all fleshly and carnall comforts and contentments which are nothing but vanities and the capitall enimies of our soules O yee sonnes of men saith Dauid Psal 4. Why loue yee vanity and seeke after lyes Also will you haue the lamentation of such vnfortunate men as thus vainely and foolishly haue spent their golden dayes These are their owne words recorded by Scripture Wisd 5.7 in the end of their liues saying Wee haue wearied our selues in the way of wickednesse and
spoken of Christ in special in 40. Psal thou hast loed righteousnes and hated iniquity must be verrified and in some measure accomplished in al the members of Christ they must loue righteousnes and hate iniquity this is the difference that the Apostle putteth betweene the children of God the children of the Deuil that the children of God both loue do righteousnesse and the children of the deuill loue sinne and doe it 1. Iohn 3.6.7 Let no man therefore thinke that he is predestinated to saluation vnlesse he feele and find in himselfe the effects and fruits of predestination for those whom God hath predestinated them also in his good time he calleth Ro 8.29.30 not vnto vncleannesse but vnto holinesse 1. Thes 4.7 and whom he hath called them also hee iustifieth and indueth with the grace of sanctification Ro. 6. and whom he iustifieth them also he glorifieth Ro. 8 if any be ingrafted into Christ by a liuely fayth hee cannot but bring forth the fruit of god life Iohn 15. And whosoeuer doth not bring forth such fruit it is a certaine note that he is not yet grafted into Christ None can say that they are grafted in Christ and shall be saued by him but only those in whom the new worke of regeneration is wrought and doe by the inward work of the spirit feele Christ to be theirs for it is the sanctifiing spirit that giueth feeling in this point For as the Vine branch cannot liue and bring forth fruit except it abide in the Vine no more can we except we abide in Christ and be truely grafted in him by a liuely fayth none can haue any benefit by him but they only which dwell in him none can liue by Christ but they which are changed into Christ none are partakers of his body but they only which are in his body none can be saued by Christ crucified but they which are crucified with Christ noue can liue with him being dead but those which die with him being aliue Therfore let vs roote downward in mortification that we may shoote vpward in sanctification Let vs dye to sinne that we may liue to righteousnes Let vs dye while we are aliue that wee may liue when we are dead Let vs not therefore flatter nor deceiue our selues as though we had true fayth when wee haue not the true fruites of fayth for as the sun cannot be without light nor the fire without heat no more can a sauing faith bee without good workes which are the fruites and effects thereof The penitent theef had but a short time of repentance yet in that short time he wanted no good works to declare his fayth by Luk. 23.40.41 for no sooner was it giuen him to beleeue in Christ but that presently he maketh answer on the behalfe of Christ and cleareth him of all amisse herebuketh his fellow for his incredulity he confesseth the greatnesse of their sinne and their iust punishment for the same he acknowledgeth Christ to be the Lord and calleth vppon him Therefore it is not enough for vs to say we haue faith the diuills haue a kinde of faith Iames 2.19 nor it is not enough for vs to come to the Church onely and to call vpon the Lord for to say Lord Lord wil not serue thy turne Math. 7.21 nor it is not enough for the preacher to preach vnto vs for vnto some that haue preached in the name of Christ it shal be saide at the last day Depart I know you not it is not enough for vs to be onely hearers of the word for then we deceiue our selues Ia. 1.22 but you that say you haue faith must shew it by your deedes Ia. 2.17 And you that come to call vppon the Lord must depart from iniquity 2. Tim. 2 19. And they that preach vnto vs must practise that themselues which they preach and be an example of holy life for vs to follow 1. Pet 5.3 and we that are hearers of the word must be doers of the same and then we shall be iustified Ro. 2.13 There are 10. special notes to be required of al those that shal be able to walke in this holy heauēly way which leadeth to eternal saluation 1. The first is he must be a new creature 2. Cor. 5.17 Ro. 12.2 2 Secondly he must haue fayth according to Gods elect therby we are at peace with God 3 Thirdly he must not liue after the lust of men but after the will of God 1 Pet. 4.2 4. Fourthly hee must walke as Christ hath walked Ioh. 2.6 5. Fiftly he must not walke after the flesh but after the spirit Rom. 8.1 6. Sixthly he must be zealous of good works Titus 2.14 7. Seuenthly hee must die to sinne and liue to righteousnesse Rom. 6.14 8. Eightly hee must bee holy and vnblameable Colos 1.22 9. Ninthly hee must crutifie the flesh with effects and lusts Gal. 5.24 10. Tenthly and last hee must serue God in righteousnesse and true holinesse all the daies of his life Luk. 1.75 God requireth true and vnfained holinesse wash you saith the Prophet Esay 1.16 Make you cleane take away the euill of your workes from before mine eyes cease to doe euill this is the Commandement of God that so wee should bee pertakers of his heauenly nature As he which hath called you is holy so bee yee holy in all manner of conuersation saith Saint Peter Our bodies are the temples of the holy Ghost saith the Apostle to the Cor. 6.15 and therefore glorifie God in your bodies and in your spirits for they are Gods in these bodies we shall rise out of our graues and appeare before the Iudgement seate of God in these bodies we shall sit vpon the twelue tribes God shall crowne them with glory and honour keepe these vessels cleane these are precious keepe them in honor keepe them in holinesse make not the members of Christ the members of the deuil shame not your bodies shame not your selues The Scripture teacheth vs manifestly that none shall become pertakers of the glorious rysing againe wherein consisteth the full measure of our felicity but those which haue endeuoured here to die vnto sinne and to liue againe in newnesse of life which is called the first resurrection euen by the spirit of Christ whom all true Christians haue clothed themselues with all and which haue mortified the deeds of the flesh which haue put off the old man with his workes and put on the new man according to the Image of him that created vs and which haue clensed themselues heere from all vncleanesse both of body and soule and that is the reason why Saint Paule hauing said that when Christ appeareth we also shall appeare with him in glory doth forewarne vs to mortifie our members that are vpon earth whereby hee doth vs well to vnderstand that this mortification must goe before in vs here if we purpose to attaine to glory The same Paul telleth vs that our bodies shall be quickned by reason of
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