THE PLAIN MAN'S PILGRIMAGE. OR JOURNEY TOWARDS HEAVEN.  
Wherein if he walk carefully he may attain to everlasting life.  
By W. W.  
LONDON. Imprinted by G. Elder, and are to be sold at his house in Fleet-lane at the sign of the Printers Press. 1613.   

The Contents of this Book.  

Chapter 1. FIrst to serve God with true Faith and Obedience.  
Chap. 2. Three special consequents to be followed.  
First, A speedy going forward in Christian Religion.  
Secondly, out of Proverbs 23.26. My Son give me thy heart.  
Thirdly, Moses prayer. Psal. 19.12. Teach us O Lord to number our days.  
Chap. 3. The benefit of the renewed man..  
Secondly, The nourishment of the renewed man..  
Thirdly, Out of the 14. of Saint john ver. 6. I am the way, the Truth and the Life.  
Chap 4. The path for a Christian to walk in.  
Chap. 5. Three Christian duties to be observed.  
First, Rejoice evermore.  
Secondly, Pray continually.  
Thirdly, In all things give thanks.  
Lastly 4. Admonitions.  
1. Quench not the Spirit. 2. Despise not prophesying. 3. Try all things. 4. Abstain from all appearance of Evil.    

THE EPISTLE TO THE READER.  
CHristian Reader, I have not compiled this work for the delight of thy worldly mind, but for a preparation for thy Pilgrimage toward Heaven, that is, to walk with God as Enoch did: For whosoever entereth into consideration with himself of his human nature, shall easily perceive that it is addicted to imitation. And though indeed we should live by laws, and not examples, yet by common experience we find, that examples move more than laws: Therefore what soever thou art (high or low) judge charitably of this my work. Thus wishing thee (good reader) not only to look on the title, but read it to the end, and I doubt not but thou shalt be preserved from profaneness Idolatry, and superstition.  
WILLIAM   

The Pilgrim's journey towards Heaven.  

AS GOD hath created all things for his own sake, and man being head of all, is made Lord and Ruler of them, and so consequently they to serve him, he (I say) is to consider and to counsel with God and his own conscience, why and wherefore, and to what end he was created, and sent hither into his world, what to do, and wherein to bestow his days, etc. then shall he find, that for no other cause, matter or end, but only to serve God with true faith and obedience in this life, and by that service to enjoy heaven, and everlasting salvation in the life to come, this was the consideration of our redeeming, foretold by Zacharie, before we were redeemed, that being delivered from the hands of our enemies, should serve God in holiness and righteousness, all the days of our lives. Of this consideration, do ensue two consequents to be observed, whereof the first is, that seeing our end and final cause of being in this world, is to serve God, and so to work our salvation with fear and trembling, and whatsoever thing we do, or bestow our time in, which either is contrary, or not profitable to this, that is, to serve God, it is vanity and lost labour, and will turn us in time to grief and repentance, for that is not the matter for which we came into the world, nor whereof we shall be demanded any account of. Secondly, seeing that our business and affairs in this world, is to serve our maker with true faith and repentance, and so to save our own souls, and that all other earthly creatures are but here to serve our uses, and to that end only are they sent of God: We should therefore be indifferent to all these creatures, as to riches or poverty, to health or sickness, to honour or contempt, etc. And we should desire but so much or little of them as were best for us toward the attainment of our said end and but pretended: for whosoever desireth, seeketh, or useth these creatures more than 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 only Infidels, but also Christians do run amiss in this point, and do not take care of that affair and business 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, have spoken so hardly and severely of the very small number that shall be saved, even among Christians, and have uttered certain speeches which seem very rigorous to flesh and blood, and to such as are most touched therein, as among other things, that a greedy lover of this world cannot be saved. 1. john. 29. verse. and those that greedily desire to be rich, fall into many temptations, and noisome lusts, which draw them into destruction and perdition, and that such rich men do enter as hardly into heaven, as a Camel through a Needle's eye, and the reason of which manner of speech doth stand in this, that a rich worldling, attending with his industry and care to heap up riches, (as the fashion is) cannot attend to that for which he came into this world, and so consequently can never attain heaven, except God work a miracle, and thereby cause him to spend out his riches to the benefit of his soul, and by grace to call him unto the Gospel (as often he doth) and so do make less the Camel in such sort as he may pass the Needle's eye, whereof we have an example in the Gospel by Zacheus, who being a very rich man, and a great sinner, presently upon the calling of Christ, he being in a Fig Tree, and so entering into his house, but much more as appeareth into his heart, whereby he received faith, and upon the same did resolve himself to change his former life, touching riches, and at one blow to begin withal, gave away half of his goods unto the poor, and for the rest, made a Proclamation, that whosoever had any wrong at his hands, he should come and receive four times recompense for it, and so by this conversion he was made fit to enter into the kingdom of God, for those things which are unpossible to men, are possible with God.  
Further, let us consider and behold the great multitude of all sorts of people upon earth, and see what their traffic and conversations are, and whether they seek after those things, for the which they came into this world, for few of them that seek, you shall find thousands, who spend their time in seeking after vanities, as worldly honour, glory, riches, and all fleshly and carnal comforts, and contentments, which are nothing but vanities, and the capital enemies of our souls.  
O ye sons of men, saith David, Psal. 4. Why love ye vanity, and seek after lies. Also will you have the lamentation of such unfortunate men as thus vainly and foolishly have spent their golden days. These are their own words recorded by Scripture. Wisd. 5.7. in the end of their lives saying, We have wearied ourselves in the way of wickedness, and destruction, yea we have gone through tedious deserts, but as for the way of the Lord, we have not regarded it: what good hath pride brought us, or what profit hath the pomp of riches brought us. All these are passed away like a shadow, and as a Post that passeth by, and we are consumed in our own iniquities: This is the lamentable complaint of such men as run amiss, and followed a wrong course in their actions of this life, these are they which pursued riches, honour, pomp, and such like vanities, and forgot that great and weighty business, for which they were sent, these are they who were esteemed happy men in this world, and thought to run to a most fortunate course, in that they heaped up much riches together, and advanced themselves, and their posterity, and families, to great dignities, and so become gorgeous, glorious, and dreadful to others, and finally obtained whatsoever their lust and concupiscence desired, this made them seem blessed to the worldly thoughts, and the way they ran to be most prosperous and happy, but the Scriptures of God are wholly and manifest against such, and thundereth many woes and curses against them, for why hath God given reason and understanding unto men, but to serve him, and praise him upon earth. Therefore so soon as we come to years of discretion, and begin to understand, we should then begin a new life, and serve him, whom all creatures do serve with us, or else our understanding is vain.  
Now therefore because the militant Church here upon earth are but Pilgrims and strangers, not having here in this worldly wilderness, any certain place of abode, but travaileth for one eternal in heaven, and having daily many enemies to encounter withal, therefore it standeth every child of God upon, and those that love their own salvation, to have a due regard, and a true examination of their lives and conversations, lest they be drawn away from their true service and obedience which they own unto their God and Creator, and so follow the enticements of their enemies, to be drawn away from God.  
Now that we may the better void the danger of our enemies, we are to distinguish truly between spiritual carefulness, and worldly carefulness, and how can we have a truer judge for the trial thereof, than our Saviour Christ himself, who hath deciphred it in the story of Martha and Mary.  
For when our Saviour Christ entered into the Village where Martha and Mary dwelled, and so into the house, than they showing their thankful minds to Christ again, the one by receiving him into her house, and the other by entertaining him into her heart, as he was God he was received of Mary, and as he was man, he was received of Martha, but Mary made choice of the better part, and was preferred before her sister, and although the care of Martha in entertaining of Christ is not to be misliked: yet mary's diligence in hearing his doctrine, is of purpose preferred, to teach us, that it is much better with Mary to study in the word, and so first to seek the kingdom of God, then with Martha to labour in the world, and so to neglect that heavenly kingdom, and yet notwithstanding such is the corruption of this rusty age, that our greatest care is to provide for this present life, as the rich man in Luke the twelfth, enlarged his Barns wherein to put his store for many years, but we never, or very late, remember to provide for the life to come, like that other rich man in Luke 16. that never thought of heaven till he was tormented in hell.  
These sisters were godly women, and both earnest favourers of jesus Christ, and yet in the manner of their devotion, there is such difference that the worldly affection of the one, may in some sort be misliked in respect of the godly exercise and practise of the other. Martha is fore encumbered with much serving, but Mary is at tentive to hear the word of God: for if it be a matter of cost or trouble, if they cannot hear the word preached without some hindrance to their worldly business, and some extraordinary charge to their purse, then like the Gadarinites they are content to take their leave of Christ and his word, and had rather lose that heavenly pearl, than they would part from their worldly pelf, but let Christians learn first to seek the kingdom of God, and his righteousness, and then to provide for the things of this life.  
Now while Mary was careful for the food of the soul, Martha was curious to provide food for the body, her greatest care was to entertain Christ, and to make him good cheer, to testify her thankful mind unto him, that had raised her brother Lazarus from death to life, therefore he was worthy to be well entertained.  
It was well done therefore of Martha, to show her thankful mind unto Christ, but it was not well done at that time, to show herself thankful in that manner, for she was to hear the word, for at that time Christ preached the word, it was then no time for her to spend in other affairs, and to neglect the greatest affair, which is the means of our salvation, there is a time wherein we ought to labour in our vocation, and a time wherein we ought to hear the word. And as we may not utterly neglect our lawful callings to follow Sermons, so must we not bestow the Sabaoth which is consecrated to the service of God, in following the works of our vocation. All things have their appointed time (saith the Wise man) Eccle. 3. and every thing is seemly in his convenient season, but when things are done preposterously, and out of order there followeth confusion.  
Although Martha did not hear Christ, yet she did labour for Christ: many in these days will neither labour for Christ, nor hear Christ, but as the Israelites were weary of their journey in the wilderness, and loathed that heavenly Manna, so these men are weary of every godly exercise, and are cloyed with the word of God.  
Yet behold how our Saviour Christ reproveth Martha, and excuseth Mary, for when Martha complained of her sister to Christ, that she would not help her, and seeming after a sort to blame our Saviour for winking at it, requiring him to see the matter amended, but Christ reproveth Martha's curiosity, and then excuseth, yea commendeth mary's care, saying unto her, Martha, Martha, thou carest and art troubled about many things, but one thing is needful. Mary hath chosen the better part, which shall not be taken from her, one thing is necessary saith Christ, and what is that one thing, even to hear the word of God preached, which is the power of God to salvation to every one that believeth.  
A man may better want all things, than that one needful thing, and yet we desire all other things, and neglect that one thing which is so needful: this one thing hath Mary chosen, and therefore hath chosen the better part. Martha's part is good, because it provideth for this life, but Mary's part is better, because it leadeth to eternal life, it is good to be occupied about our calling to get our living, but it is better to be occupied in hearing the word, which is able to save our souls: As the head and the foot are both needful in the body, so Mary and Martha are both needful in a commonwealth, therefore God hath given two vocations unto man, the one earthly, by his labour, as he said unto Adam, Thou shalt eat thy bread with sweat of thy brows: the other is heavenly, as is written, Thou shalt serve the Lord thy God in holiness and righteousness, all the days of thy life, so there is an active life which consisteth in the practising of the affairs of this life, wherein man showeth himself to be like himself: and there is a contemplative life which consisteth in the meditation of divine and heavenly things, wherein man showeth himself to be like the Angels: for they which labour in their temporal vocation, do live like men, but they which labour in spiritual matters, live like Angels; when these hear the word, than GOD speaketh unto them, and when they pray, they speak unto God, so that there is a continual conference between GOD and them, because they are continually exercised in hearing and praying.  
As for all other things, whether they be honours, promotions, pleasures, riches, and what not, they serve only for maintenance of this present life, which is so short, and subject to mutability, but the word of God, is the food of the soul, the bread of life, that immortal seed which bringeth forth unto eternal life: Let the word of God therefore be precious unto us always, because it is so permanent.  
Again the spiritual minds are heavenly and look up, because their minds are above, where their treasure is, but the carnal minds are earthly, and look down like beasts, because their treasure i● below. As the Serpent grovels upon the earth, so doth the Serpent's seed, and hath not so much as the countenance of grace.  
Therefore as God hath given these vocations unto every true Pilgrim, to be exercised therein, during this present life, the one for himself, the other for God; And for that we may the better, as it were, bear an even hand in the practising and exercising of them as God may be pleased, and we comforted: Let us therefore take those directions for the same, as God hath appointed by his word, otherwise we should not be able to walk aright, but wander clean out of the right way: For if we do not ask council at God's word, but trust in flesh and blood, we are sure to runneawry, for as the difference is between the body, and the soul, the one mortal, to live but a short time, the other immortal to live for ever, even so must our exercise and reverent care be in our service towards them both.  
Now for the bodily estate, the Apostle saith. If we have food and raiment, let us be therewith content. 1. Tim. 6. and Solomon being both wise and rich, prayed for a competent living, saying, Lord give me neither poverty nor riches, only grant me a necessary living, Pro. 30.8. Again, the Apostle exhorteth us to have our conversation without covetousness, being content with such things as we have, besides many other like places for the same purpose.  
Now the worldly man hath no contentment, but a continual desire of worldly riches, which is but a false treasure to trust upon, but Saint Paul showeth unto us a riches which every true Christian ought to covet and desire, saying, Godliness is great gain, if a man be content with that he hath. 1. Tim. 6. Out of these words issue many profitable lessons and instructions for all true Christians to observe and follow, for a Christian shall find little joy in riches but shall find great joy in the holy Ghost, they shall find little peace in the world, but shall find great peace in conscience.  
Now, when the Apostle had found out the disease of covetousness, he like a skilful Physician, goeth about to pick out the greedy worm, which maketh men so hungry for wealth, and then setteth such a glass before them, which he calleth contentation, that will make a shilling seem as great as a pound, and a cottage seem as fair as a Palace, etc. that he which hath but twenty pounds, shall be as merry as he which hath an hundred pounds.  
If we hear and understand them with the same spirit that Saint Paul writ them, then will they so work upon our hearts, that every man shall go away contented with that he hath, like Zacheus which before he had seen Christ, knew nothing but to scrape, but as soon as he had heard Christ, all his mind was set upon giving. This was the first day that Zacheus seemed rich to himself, when riches seemed dung unto him, and godliness seemed riches, for when we contemn riches, then shall we seem rich, because no man hath enough but he which is contented, for we shall be covetous until we become religious. Therefore he that will have contentation, must leave his covetousness in pawn for it, for what hath brought usury, and simony, and bribery, and cruelty, envy, strife, and deceit into the world, and made every house an Inn, and every shop a market of oaths and lies, and fraud, but the superfluous love of money, and therefore name covetousness, and thou hast named then the mother of all these mischiefs.  
Of them which seem to be wise, there be no such fools in the world, as they which love money better than themselves, but this is the judgement of God, that they which deceive others, deceive themselves, and live like Cain which was a vagabond upon his own land, so they are beggars in the midst of their wealth: for though they have understanding to know riches, and a mind to seek them, and wit to find them, and policy to keep them, yet they have a false sight and bleered eye, that when their riches lie before them, they seem poor, and he which hath so much, seemeth richer than they.  
It is a wonder to see men compassing about seeking what they may get, such love is there between men and money, that they which profess good will unto it with their hearts, will not take so much pains for their life, as they take for gain, therefore no marvel if they have no leisure to sanctify themselves, which have no leisure to refresh themselves. Our Saviour Christ knew what he spoke, when he said: No man can serve two Masters, meaning God and the world, therefore the Apostle saith, The love of this world is enmity to God, signifying such emulation is between these two, that God cannot abide the world should have a part, and the world cannot abide that God should have a part, therefore the love of the world must needs be enmity to God.  
And so no covetous person is God's servant, but his enemy, for this cause covetousness is called Idolatry. Now the Apostle to make us to love godliness, he calleth it by the name of great gain, hear we may see that God doth not command men to be godly only, because it maketh for his glory, but because godliness is profitable to us. Also, for godliness is not called gain in respect of God, but in respect of us, it is gain to us, but it is duty to him, so it is not called a health in respect of us, because it is the health of our souls, so it is not called a kingdom in respect of God, but in respect of us, because we are entitled to the kingdom, by this difference from the reprobates.  
Now put all the good things in the world together, and the goodness of all is found in godliness, to show that the godly are as well, as merry, as content, with their love towards God, and God's love towards them, as other are with health, and wealth, and pleasure. Therefore it is said of the godly, The fear of the Lord is their treasure.  
But the riches of the world are called earthly, transitory, snares, dung, as though they were not worthy to be counted riches, and therefore to draw the earnest love of men from them, the holy Ghost brings them in with such names of disdain, to disgrace them with their lovers.  
But when he comes to godliness, which is the riches of the soul, than he calleth it great riches, heavenly riches, unsearchable riches, everlasting riches, with all the names of pleasure, and all the names of happiness.  
The worldly man hath a kind of peace and joy, and riches, but it cannot be called great, because they have not enough, they are not content, as the godly are, therefore godliness hath his honour, to be called great gain.  
Riches makes bate, but godliness makes peace, riches breeds covetousness, but godliness brings contentation, riches makes a man unwilling to die, but godliness makes a man ready to die, therefore only godliness hath this honour to be called great riches, such joy, such peace is in godliness, and yet no man covets it.  
For this is the quality of virtue, it seemeth nothing unto a man, until he have it, but when he hath found it, he will not then lose it again for all the world, because it brings him to be contented with that he hath: Now because contentation is of such a nature, that it can please itself with poverty aswell as riches, as though it had all which they wanted, and this contentment we own to godliness because it is not possible for a wicked man to be contented, but the godly man hath found that which all the world doth seek, that is enough.  
It is seldom seen that contentation is found in riches, therefore the Apostle teacheth us, to seek it in godliness, saying, Godliness is great riches, and this riches the world seldom thinketh of, but when Godliness cometh unto a man, it saith; Peace be in this house, peace be in this heart, peace be in this man, and this is the sign whether Godliness be in a man, if he have joy and contentment with that he hath: if he have much, he can say with Saint Paul, I have learned to abound, if he have little, I have learned to want, that is, if we have much as Abraham, as Lot, as job, as jacob, etc. Yet it cannot corrupt his mind, for though the godly man be full of riches, yet his heart is not rend, his mind is not troubled, his countenance is not changed, because he remembreth that these things were given him to do good: such a commander is contentation, that wheresoever she setteth foot, an hundredth blessings wait upon her, in every disease she is a Physician, in every strife she is a Lawyer, in every doubt she is a Preacher, in every grief she is a comforter.  
Therefore if we see a man contented with that he hath, it is a great sign godliness is entered into him, for the heart of man is made the temple of God, and nothing can fill it but God alone.  
Therefore blessed is the man whom godliness doth make rich saith Solomon, and bringeth no sorrow of heart with it Pro. 10.22. these are the riches which at the last we must dwell with, when all the rest which we have lied for, and sworn for, and fretted for, and broken our sleep for, and lost many a Sermon for, will forsake us, like servants which change their Masters, than godliness shall seem as great gain unto us, as it did to Saint Paul, and he which loved the world most, would give all that he hath for a dram of faith, that he might be sure to go to heaven when he is dead, though he went towards hell so long as he lived.  
Thus we may see the fruits of godliness, and the fruits of covetousness: for if we be covetous, we shall never have enough, although we have too much, but if we be godly, we shall have enough, though we seemed to have nothing: therefore what counsel is there to be taken herein, but as our Lord jesus counseled his Disciples; Be not friends to riches, but make you friends of riches, and know this that if we cannot say with Saint Paul, in what estate soever we are in, we have learned therewith to be content, that is whether we be rich or poor, in health or sickness, or in any other estate whatsoever, if contentation be not there, then godliness is not yet come unto that man, for the companion of godliness is contentation, which when she cometh will bring unto us all good things.  
Thus much for this first part, wherein is contained the beginning of our Pilgrimage journey, being strangers here placed in this world, and withal having all other creatures given and made in subjection for the use and service of man. And so consequently man himself, while he remaineth a Pilgrim to serve God his Creator, with true faith, obedience, and holiness of life all his days, and that all earthly things be made indifferent for the use and service of man, with a brief note how the most part of this world do run contrary in this point, and do not take care of that duty and business for which alone they were created and placed here in this world, and is also declared what great dangers and destructions such runners away fall into, with an admonition to all true Christians, which are but strangers and Pilgrims in this world, and having many enemies to encounter withal, and for the avoiding the dangers of them, we ought to be careful to distinguish truly between spiritual and worldly care, which is recited in the story of Martha and Mary, by our Lord and Saviour Christ himself. Also that God hath given two vocations unto men, the one heavenly and spiritual for the soul, the other earthly and temporal for the body; therefore as God hath given these vocations to every Christian to beexercised therein, the one for ourselves, the other for God, and that we may the better bear an even hand in the use and practising of them, as God may be glorified, and we comforted, we must embrace and follow the exhortation of Saint Paul, where he saith. That Godliness it great gain, if a man be content with that he hath. 1. Tim. 6.6. wherein ensueth many profitable lessons for the better performing of these two duties both for God's glory and our comforts.   

The Pilgrim's journey towards Heaven. Part. 2.  
IN this second part is contained a more careful and speedy going forward, in seeking to come to the knowledgment of the true way, which leadeth every true Pilgrim to his wished desire that is, eternal rest and happiness, to reign with Christ our Saviour, and his Church in the kingdom of God his Father, for evermore: And in this part is set down three special consequents to be observed and followed. The first is a speedy beginning and going forward in Christian religion, set down by Solomon in Eccle. 12.2. saying, Remember thy maker in the days of thy youth, or ever the days of adversity come, which may be called the young man's tax. The second is likewise set down in the Pro 23.26. saying, My son give me thy heart, and let thy eyes have pleasure in my ways: which may be called the Christian man's sacrifice▪ The third is the prayer of Moses, in the Psal. 90.12. saying; Teach us O Lord to number our days, that we apply our hearts unto wisdom: and may fitly be called the godly man's request.  
In these three notes or parts, are set down many godly and profitable lessons and instructions to be followed of every true Christian, which is careful of his own salvation and seeketh for the kingdom of God, and the righteousness thereof, with such obedience of life and conversation, as may be agreeable unto the holy word of our God. And for that God would not have us to lose our labour, but he would have us seek and find, to ask and receive, to run and obtain: therefore the Apostle saith, So run as you may obtain. 1. Cor. 9 As there is a heaven, so there is a way to heaven; one way Adam came from Paradise, and by another weigh he must return to Paradise, the passage is not so stopped, but there is a way, though a strait way, and therefore few do find it, but only those which are like jacob, that dreamt and saw a Ladder which reached from earth to heaven, and the Angels descended, and ascended by it, to show that no man ascended to heaven, but by that Ladder: This Ladder is Christ, which saith, I am the way, in john. 14. there he biddeth us to follow him: If we must follow Christ, let us see how he went to heaven, he began betime, for at Twelve years of age he said, I must go about my father's business.  
He made speed, for john saith 21.25. that he spoke and did more good things in three and thirty years then could be written. Solomon showeth when it best time to sow the seed of virtue, that it may bring forth the fruit of life, and make a man always ready to die. Let him remember his Creator in the days of his youth, and so all his life shall run, the middle like the beginning, and the end like the middle: for if the mind be planted in sin, in the time of youth, seldom any goodness buddeth out of that stock, for virtue must have a time to grow, the seed is sown in youth, which cometh up in age. As the Arrow is directed at the first, so it flieth all the way, over or under; but it never findeth the mark, unless it be leveled right in the hand. So they which make an evil beginning, forspeake themselves at the first, and wander out all their race, because, when they should have directed their life aright, they wandered clean contrary way.  
Therefore God requiring the first borne for his offering, & the first fruits of his service, requiring the first labours of his servants, because the best season to seek God in, is to seek him early.  
Therefore Wisdom saith, they which seek me early shall find, but to them which defer, she saith: ye shall seek me, but ye shall not find me: therefore the holy Ghost crieth so often. This is the acceptable time, this is the day of salvation, to day hear his voice, etc.  
So he which taketh time is sure, but he which looseth time oftener faileth than speedeth: for when golden opportunity is past, no time will fit for it: therefore linger not with Lot, for if the Angel had not snatched him away, he had perished with Sodom for his delay.  
Samuel began to serve God in his minority, and was made a Prophet, Timothy began to read the Scriptures in his childhood, and was an Evangelist, Daniel being in captivity in Babylon, and a young man, would not be changed from the service of his Lord God, but prayed daily unto him, yea though he were therefore put into the Lion's Den, yet the Lord delivered him from the Lions, and brought him in great estimation with the King, and also a great Prophet. David being the youngest of his brethren, could not abide to hear Goliath to rail of his God, took in hand to fight with him, and slew him, when none of the host durst. joseph being the youngest of his brethren, but Benjamin, being sold by his brethren into Egypt, and there because he would not defile the law of his God, by committing fornication with his Mistress, was wrongfully thrown into prison, yet the Lord his God delivered him forth, and brought him in great favour with King Pharaoh, and was made ruler over all his kingdom.  
Therefore this doth teach us, how God doth love and regard timely beginners in religion, & so to serve him accordingly, so that they which are young, need not to try the snares and allurements of the world, or the issues and effects of sin, which old men have laid before them, but go a merrier way to obtain their wished desire, that is this, saith Solomon, Thou must remember thy Creator which did make thee, which hath elected thee, which hath redeemed thee, which daily preserveth thee, which will for ever glorify thee. And as the kind remembrance of a friend doth recreate the mind, so to think and meditate upon God, will supply thy thoughts, dispel thy grief, and make thee cheerful.  
Now if thou wouldst have this joy, comfort, and pleasure to belong unto thee, and wouldst escape those thousand miseries, vexations and vanities which Solomon by many weary and tedious toils sought to make naked before thee, and yet held all but vanity, when he had found the right way, Thou must, saith he, remember thy maker in the days of thy youth, and then thy happiness shall be as long as thy life, and all thy thoughts whilst thou remainest on earth, a fortress of the glory of heaven: this is the sum of salomon's counsel.  
Solomon findeth man seeking happiness out of the way, he pitieth to see him seek, and not find, to run, and not to obtain, therefore he setteth him in the way like a guide sent from God, which often hath strayed himself before, and being now recovered to the right way again, standeth like a Mark of knowledge in the turnings that lead unto blind by-ways, to direct all those that seek for comfort, that they may follow the ready path that leadeth to eternal happiness: Therefore from the first setting forth, even from the time of youth, when man beginneth his pilgrimage course, Solomon telleth how he shall therein prepare himself to walk, and setteth him in a fair high way, wherein is no turning, either to the right hand or to the left, which he calleth the Remembrance of God, as if he should say, Walk with God, as Henock did, & remember well he that shallbe thy judge, doth see all that thou dost & heareth thee every word, & thy thought shall keep thee in the way at all times.  
Now Solomon setteth forth the dangers of delay, and draweth them forward as it were with two cords, that is, short time of their youth, & the infinite infirmities of age, to show how soon our youth is gone, which we think never will have end. Solomon doth not reckon it by years, but by days. In the days of thy youth, so the Scripture numbers our life by days and hours, and minutes, to teach us to make careful use of all our time, and every day think upon our end: yet lest they should post over the remembrance until age come, which is the general day, that all for the most part set to repent in: therefore after this verse, Solomon bringeth in the old man, deaf, blind, and lame, and stammering for the young man to behold, as if he should say: Look my son, is this man fit to learn, which cannot hear, nor see, nor speak, nor go? Therefore remember thy Creator in the days of thy youth, before this doting age come upon thee: this than is the level of your message, to hasten forward them which travel towards heaven, because there is great space between God and us, and much a do to aspire the top of the Mount of Zion, but more a do to aspire the top of the mount of heaven.  
This is the preferment of our sins, if they have been our companions in youth, in age they will be our counsellors and Masters too: therefore the best season to seek God in, is to seek him early, before the floods of wrath arise, and the heap of sins stand up like a rampired wall between God and us. Therefore saith our Saviour Christ, If you seek the kingdom of God first, all other things shall be cast upon you: he saith not seek the world first, that heaven shall be cast upon you, he that doth believe this would first seek heaven: And we say first, let me bury my father, first let me bid my friends farewell, and so many things come first, so long in burying our fathers, so long in bidding our friends farewell, that is to say, the riches, honours and pleasures of this world, that there is left no time to seek the kingdom, but follow me, is turned to follow us. Christ must follow our sins, and come after our pleasures, or else he shall not be served at all, therefore I can not say to you as Christ: seek first the kingdom of heaven, for than you should have sought it long ago, but now it must be said, which the Apostle saith. Redeem the time and at last seek the kingdom of heaven, for it is to be feared, that as little flies, when many came together, plagued and destroyed the Egyptians, so short hours but many in sin and security will steal away our whole life and deceive our repentance.  
There be not many Lots, but many linger like Lot, loath to departed, until we fee the fire come; there be not many Simions, but many as old as Simion, which never yet embraced Christ in their hearts, they thought to repent before they were so old, yet now they dote for age, they are not old enough to repent: Woe to the security, woe to the stubborness, woe to the drowsiness of this age.  
Consider this, ye which might have known a thousand things more than ye do, if you had begone when Solomon taught you, for God will not always knock at the door of your hearts. Christ will not always clock like a Hen to gather her Chickens, john will not always cry, Repent, for the day of the Lord is at hand, but mercy is in the forward, and judgement in the rearward, yet Wisdom crieth in the streets. Let every joseph store up before the famine come, for he which promiseth thee pardon when thou returnest, doth not promise that to morrow thou shalt return, Repentance is a gift, and a gift must be taken when it is offered, for the time past is gone, and thou canst not call that to repent in, the time to come is uncertain, and thou canst not assure that to repent in, the present time is only thine, and thou mayest repent in that, but a non that will be gone too.  
Therefore as Samuel began to serve God in his minority, as Timothy read the Scriptures in his childhood, so whether thou be old or young, thy repentance cannot come too soon, because thy sin is gone before. And if thou lackest a Spur to make thee run, see how every day runneth away with thy life, youth cometh upon childhood, age cometh upon youth, death cometh upon age, with such a swift sail, that if all our minutes were spent in mortifying ourselves, yet our glass would not be run out, before we had purged half our corruptions. All these examples and sentences, and proverbs, & reasons, do cry with Solomon, Remember thy Creator in the days of thy youth.  
Now it followeth in this second note or part to be observed, for the better performance of this our Christian duty, we must yield unto GOD that sacrifice which he requireth, and penned by Solomon 22.26. under the name of Wisdom, and directed unto her sons, for the children of God are called the children of Wisdom, therefore Wisdom entreateth her sons, that they would give her their hearts. This Wisdom is GOD, we by adoption are his sons, and our heart is that which Christ calleth spirit and truth without hypocrisy, Give me thy heart saith God: David as though he were at a stand and sorrowed that he could not do enough for God, broke forth to himself: What shall I give unto the Lord for all that he hath given me: Psal. 116. the Lord as it were hearing these sighs of his servants, which care and study what they may do to please him, comes in their suspense, and like a friend, which desireth nothing but good will, answers from heaven, My son give me thy heart, under which suit he taxeth them beside, which are suitors always to him, and look still to receive more benefits, and yet never cast in their minds what they shall give: therefore their tribute is set down by equal measure, every man must homage his heart, which is even the continent of all, and governor of man's house, which sits on the bench like a judge to give the charge, and teacheth the tongue to speak, the hand to work, the feet to walk, the ear to attend, the eye to observe, the mind to choose, the flesh to obey: This heart we must present to God, like a  sacrifice, wherein all is offered together. A wise tongue, a diligent hand, a wary foot, a watchful ear, a humble mind, an obedient flesh, put all together and it is but thy heart. My son, saith God, give me thy heart.  
This mite God will have, for all his benefits, which we may best afford him, but thy alms to the poor, thy counsel to the simple, thine inheritance to thy children, thy travel in thy vocation, but thy heart unto God, he which is a spirit, requireth the spirit, and delighteth to dwell in the hearts of men.  
God here plants himself as in a Castle which is always besieged, with the world, the flesh, and the Devil, if thy enemy get a thought, or a word, or a work, yet he hath but raised the walls, but and if he take the heart, than the fortress is left, & for that time all our thoughts, words, and works are in captivity unto him.  
Therefore give God thy heart, that he may keep it, not a piece of thy heart, nor a room in thy heart, but thy whole heart, in the 6. of Deut. he asketh all thy heart, all thy soul, all thy strength, there he requireth all, lest we should keep a thought behind.  
Yet is thy heart but a vain heart, a barren heart, a sinful heart, until thou give it unto GOD, and then it is the temple of the Holy Ghost, and the Image of God, so changed, and form, and fined, that God calls it a new heart.  
So the heart is all and chief in request, because if there be any goodness, it lieth in the heart, and he which giveth the heart giveth all, for out of the abundance of the heart the mouth speaketh, the eye looketh, the ear listeneth, the foot walketh to do good or evil.  
We see David is called a man after Gods own heart, but because when God said, Give me thy heart, his spirit answered like an Echo, I give thee my heart, go my heart unto thy maker, thy bridegroom hath sent for thee, put on thy wedding garment, for the king himself will marry thee.  
Therefore let all suitors have their answers, that the heart is married already, and say God hath my heart, and he shall have it, but take heed that thy heart do not deceive thee and say it is Gods, when it is the worlds, but by this thou shalt know whether thou hast given it to God or no, if it be gone, and set forward to God, althy members will follow after it, the tongue will praise him, the foot will follow him, the ear will attend him, the eye will watch him, the hand will serve him, nothing will stay after the heart, but every one goeth like handmaides after their mistress.  
This Christ verified saying, Make clean within all & shallbe clean, Saint Paul teacheth us to make melody to the Lord in our hearts Ephes. 5. showing that there is a comfort of all the members, when the heart is in tune, and that it sounds like a melody in the ears of GOD, and makes us rejoice while we serve him, we have an ensample hereof in Christ which said it was meat and drink for him to do his Father's business.  
Therefore Solomon picketh out the heart for God, speaking as though he would set out the pleasants and farest, and easiest way to serve him, without any grudging, or toil or weariness, touch but the first link and all the rest will follow, so set the heart a going and it is like the poise of a Clock which turns all the Wheels one way, such an oil is upon the heart which makes all nimble and corant about it, therefore it is almost as easy to speak well and do well, as it is to think well, if the heart indite a good matter, no marvel then though the tongue be the pen of a ready writer, but and if the heart be dull, all is then like a left hand, so unapt and untoward that it cannot turn itself to any good.  
The life and conversation of a man testifieth what is in the heart, and the tongue will hardly keep secret what is therein.  
Our Saviour Christ verifieth this when he saith, either make the tree good, and his fruit good, or else make the tree evil, and his fruit evil, for the tree is known by his fruit, for a good man out of the good treasure of the heart bringeth forth good things, and an evil man out of the evil treasure bringeth forth evil things.  
Therefore the tongue will not praise, because the heart doth not love, the care doth not hear, because the heart doth not mind, the hand doth not give, because the heart doth not pity, the foot will not go because the heart doth not stir; so that all stay upon the heart, thus to show that he deserveth all, even the Lord our God which bringeth all.  
Again, God requireth the heart, showing that the things of this world are not worthy of it: no not a thought, for if the heart be the temple of God, he which giveth it to any thing else, committeth sacrilege, and breaketh that Commandent, Give unto God, that which is Gods. Math. 22.  
Again, that all should so consent with the heart, that we should speak, as if our heart did speak; pray as if our heart did pray, hear as if our heart did hear; give, as if our heart did give; remit, as if our heart did remit, etc. As the Apostle saith; Do all things heartily, Colos. 3.23. Which if we could do nothing that we do, should any way trouble us, because nothing is troublesome, but that which goeth against the heart.  
God will not have us to speak to him, nor come to him for any thing, unless we bring our hearts unto him, for the tongue without the heart, is a flattering tongue, the eye without the heart, is a wicked eye, the ear without the heart, is a vain ear; the hand without the heart, is a false hand, he which gave but a mite, and bringeth his heart, bringeth more than he which offereth a Talon.  
God delighteth himself in giving, and therefore he loveth a cheerful giver, but he cannot give cheerfully, which giveth not his heart, for he which giveth God his lips, instead of his heart, teacheth God to give him stones in steed of bread, that is a shadow of comfort, for comfort itself.  
Of all the suitors that come unto us, it seemeth there is none which hath any title to claim the heart, but God, which challengeth it by the name of a Son. As if he should say, thou shalt give it to thy Father, which gave it to thee: art thou my son? my sons give me their hearts, and by this they know that I am their father, if I dwell in their hearts: for the heart is the temple of God: therefore if thou be his son, thou wilt give him thy heart, because thy Father desireth it, thy Maker desireth it, thy Redeemer desireth it, thy Saviour desireth it, thy Lord and King, and thy Master desireth it, which hath given his son for a ransom, his spirit for a pledge, his word for a guide, the world for a walk, and reserveth a kingdom for thine inheritance.  
Now if we would consider the right way, whereby we may give our hearts unto God, the counsel of him who speaketh nothing but the very truth, and he himself is the truth that is our Lord and saviour jesus Christ which saith, where your treasure is there will be your hearts also, therefore let our conversation be in heaven, and upon heavenly things, that we may thereby make our treasure there, and so we shall have our hearts there placed, where our enemies cannot take it from us, thus much for this note as hath been said, now it followeth in the next.  
Now if we have not remembered our Lord and Creator in the days of our youth, and withal have not given our hearts unto him, whereby we might become religious, and to increase in us renewed hearts and minds for the better understanding and finding out the right pathway which leadeth unto eternal happiness, therefore I say if we have not prepared ourselves and done this already, as hath been declared in this second part, it is then now high time to begin to remember God, and to give our hearts unto him in age, or else to forget him for evermore, for the gray-head which looketh every day for his last Sabaoth, when he shall rest in the grave, had need to pray twice as much, hear twice as much, do twice as much to prepare sacrifice of his body and soul ready, and acceptable unto GOD, because the night is at hand when he cannot pray, nor hear, nor repent any more: It is said, the Devil is very busy, because his time is short, but an old man's is shorter, therefore if youth had need of legs, age had need of wings, therefore in the next consequence it is further to be observed what further duties we are to proceed in as followeth.  
Moses' in the 90. Psalm. vers. 12 saith, teach us to number our days that we may apply our hearts unto wisdom, this Psalm was compiled by Moses as may appear by the title; At what time the spies returned from the land of Canaan, and God for the murmuring of them pronounced that all which were above twenty years old should die in the wilderness except Caleb and josua: that encouraged their brethren to go into Canaan.  
Now when Moses heard the sentence of death pronounced against himself and all the jews which came out of Egypt, except only two: That all should die before they came to the land which they sought for, he prayeth thus for himself and the rest. Teach us O LORD to number our days that we may give our hearts unto wisdom, that is, seeing we must needs die, and that our days are short, teach us therefore to think upon death, that we may die in thy fear O Lord, and so to live again for evermore: this showeth us, that the consideration of our mortality, will make us apply our hearts to godliness, therefore Moses thinking of his death, runneth to wisdom as a remedy against death.  
Therefore we must come to some Schoolmaster, which is like Saint john Baptist: what shall we do, that we may grow in knowledge, as we grow in years? Teach me (saith Moses') to number my days, that I may apply my heart to wisdom; whereby Moses telleth us, that this was one of his helps, which made him profit in the knowledge of God. To remember his days: as a man which hath a set time for his tax listeneth to the clock, & counteth his hours.  
So we have a set time to serve God, work while it is day, john. 9.4. saith Christ: what he doth mean by this day, the Apostle showeth us, saying: This is the day of salvation, that is, This life is the day wherein we should work our salvation: this is a long tax, therefore we had need to remember our days, and lose not a minuit, lest we be be-nighted before our work be done. As God hath numbered our days, so we must learn to remember our days, or else it seems we cannot apply our hearts to wisdom, that is, unless we think upon death, we cannot fashion ourselves to a godly life, though we were aswell instructed as Moses was.  
This we find daily in ourselves, that the forgetfulness of death, maketh us to apply our hearts unto folly, and pleasure, and all voluptuousness, that contrary to his advice, work your salvation, we work our damnation: therefore this is the fruit which cometh to a man, by numbering or remembering his days, God teacheth man to apply his heart to wisdom, and that is his lesson which he giveth for that purpose, Remember thy days, that is, think that wisdom is a long study, and that thou hast but a short time to get it, and this will make thee get ground of virtue.  
Therefore, five things are to be noted in these words; first, that death is the heaven of every man, whether he sit in the throne, or kept in a cottage, at last he must knock at death's door: The second is; That man's life is decreed, and his bounds appointed, which he cannot pass. Thirdly, that our days are few, as though we were sent into this world, but to see it. Fourthly, the aptness of man to forget death, rather than any thing else. Lastly, to remember, how short a time we have to live, will make us to apply our hearts to that which is good. For the first point is, that as every man had a day to come into this world, so he shall have a day to go out of this world, we are not lodged in a Castle, but in an Inn, where we are but guests, & therefore S. Peter calleth us Pilgrims and strangers, we are not citizens of the Earth, but citizens of Heaven. And therefore the Apostle saith, We have here no abiding city, but we look for one to come as Christ saith, My Kingdom is not of this world, so we may say, my dwelling is not of this world, but the soul soreth up-ward whence it came, and the body stoopeth downward whence it came, every man is but a tenant at will, and there is nothing sure but death. In Paradise we might live or die, every thing and every day suffers some eclipse and nothing standeth at a stay, but our Creator calleth to another, let us leave this world, our fathers summoned us, and we shall summon our children to the grave.  
So in an hour we are, and are not, we may well be called earthen vessels, for we are soon changed, what do we learn when we think of this but that which Moses saith, to apply our hearts unto wisdom? The second note is that the time of man is set & his bounds appointed, which he cannot pass, to this job beareth witness saying. Are not his days determined, thou hast appointed his bounds which he cannot pass. Again jeremy saith, they could not stand, because the day of their destruction was come. As there is a day of destruction and a day of death, so there is a day of birth, a day of marriage, a day of honour, a day of deliverance, according to that the determination is made, that is GOD hath determined all things. As God appointed a time when his Son should come into the world, and he came at the same time, as the Prophets and Evangelists accord. So he hath appointed a time when all blessings shall come unto us, and they come at the same time.  
It may be some will say, if any time be set, thus long I shall live and I cannot pass, then will I take no Physic, you may aswell say I will take no meat: God hath not ordained the end without the means, but the means aswell as the end.  
If he hath appointed one to die in his youth he hath appointed means to shorten his life, or if he have appointed one to live long, he hath appointed also some means to preserve him.  
The third note is that our life is but short, the Raven, the Phoenix, the Hart. Lion, and the Elephant fulfil their hundreds, but Man dieth when he thinketh yet his sun riseth before his eyes be satisfied with seeing, or his ear with hearing, or his heart with lusting, then death knocks at his door, and will not give him leave to meditate an excuse before he come to judgement.  
This was the Arithmetic of holy men in former times, to reckon their days, so that their time might seem short, to make them apply their hearts unto wisdom. As thus, first they did deductt the time, which is past, for the time which is passed is nothing, than they did deduct the time to come. The time to come is uncertain, for no man can say that he shall live any time: Now when the time past and the time to come is set aside, there is then nothing left but the present time, and is but a moment which is not so much in respect of eternity as a little moat to the whole world.  
Thus we may see what an Epitome man's life is come to, David numbered his days by measure, My days saith he are like a span long, job saith: Man (which is borne of a woman) hath but a short time to live. Our fathers (marveling to see how suddenly men are, and are not, comparing life to a dream in the night, to a bubble in the water, to an arrow which never resteth, till his fall. This is our life, for while we enjoy it we lose it as jacob said, that his days had been few, so we may say that our days shall be few.  
For as some came into the vineyard in the morning, and some at noon, and some at night for there must be some go out of this worldly wilderness in the morning, some at noon, and some at night, some man's life hath nothing but a morning, some hath a morning and a night, he which liveth longest: liveth all toe day: so that a glorious life, may be compared to a glorious day, and a sorrowful life to a bloody day, and a long life to a Summer's day, and a short life to a Winter's day.  
Now why hath God appointed such a short time to mankind in this world, surely lest he should defer to do good, as his manner is, for though his life be so short, yet he thinketh it to long to repent, for we defer till that week which we think will be our last: Consider this all which travel toward heaven, had we not need to make haste, which must go such a long journey, in such a short space, how can he choose which remembreth that every day runneth away, with his life.  
The fourth point is our aptness to forget death, rather than any thing else, and therefore Moses prayeth the Lord to teach him to remember his days, as though they were still slipping out of his mind: For when Moses prayeth the Lord to teach him to remember his days, he signifieth that he very feign would remember them, but still his mind did turn from them, and that he could not think upon them longer than he thought on the Lord which taught him to remember them.  
Such is the rebellious nature of ours, we cannot remember that which we should, because we are apt to remember so many things which we should forget.  
How often doth the Scripture call death to our remembrance, and yet we read how many put the day of death from them, and would not remember it. Solomon bids us remember that we shall come to judgement, yea we say in our hearts, there is no death, or at least death will not come before we be old.  
There is a kind of men which cannot abide to hear of death, they are sick with the name of it, the reason is, death prophsied no good to the wicked, but evil, for which they cannot abide it, for death cometh to the wicked like a jailor, which cometh always to hail them to prison, therefore their care is not to remember death, that thereby they might apply their hearts unto wisdom, and so lose their pleasures, before their time, for he which doth not purpose yet to leave his sin would not be troubled with any thought that might make him take his pleasure fearfully, for the devil doth never teach a man to remember his death because he gaineth by the forgetfulness of death, but the Lord our God which would have us to apply our hearts unto wisdom, it is he which teacheth us to remember our days.  
The last point, that to remember how short a time we have to live will make us apply our hearts to that which is good, two things are to be noted in these words, first that if we will find wisdom we must apply our hearts to seek her; the second that remembrance of death makes us to apply our hearts unto it: touching the first, Moses found some fault with himself, for for all that he heard, and did see and observed, and was counted wise yet he was new to begin to apply his heart to learn wisdom, so unsatiable and covetous (as I may say) are the servants of God, for the more wisdom, faith and zeal they have, the more they defer.  
Therefore the way to get wisdom is to apply our hearts unto it, for from that day which a man begins to apply his heart unto wisdom he learneth more in a month after then he did in a year before, even as we may see the wicked, because they apply their hearts to wickedness, how fast they proceed, how easily & how quickly they become perfect swearers, expert drunckerds, cunning deceivers.  
So if you would apply your hearts as thoroughly to knowledge and goodness, you might then become like the Apostle, which teacheth you, therefore when Solomon showeth men the way how to come by wisdom, he speaketh often of the heart: As give thy heart to wisdom, Let wisdom enter into thine heart, get wisdom, keep wisdom, embrace wisdom.  
Thus we have learned how to apply our hearts to knowledge, that it may do us good, that we may say with the Virgin Mary, My heart doth magnify the Lord, and then the heart will apply it to the ear, and the tongue (as Chrict saith) out of the abundance of the heart, the mouth speaketh.  
The second note to be observed is, that remembrance of death maketh us to apply our hearts to wisdom: as many benefits come unto us by death, so many benefits come unto us by the remembrance of death. And this is one that maketh a man to apyly his heart unto wisdom, for when he considereth that he hath but a short time to live, he is careful to spend it well, like Moses, of whom it is written, that when he considered he had but a short season to live, he chose rather to suffer affliction with the children of God then to enjoy the pleasures of sin for a season.  
This wisdom the fathers called the wisdom of the cross, which we call the best wisdom, because it is dearest bought, it is hard to think of a short life, and to think evil, or to think of a long li●e and think well.  
Therefore when jeremy had numbered all the calamities and sins of the jews at the last he imputed all to this, she remembered not her end Lam. 1.9. So it may be judged why natural men care for nothing but their pomp, why great men care for nothing but their honour and dignity, why covetous worldlings care for nothing but their gain, why voluptuous Epicures care for nothing but their pleasures, that it may be said with jeremy they remembered not their ends.  
Seeing then that so much fruit groweth of one stalk, which is the numbering of our days. Let us therefore consider what an harvest we have lost, which happily before this day have never prayed with Moses that the Lord would teach us to remember our days, but also how many days have we spent and yet never thought why any days were given us.  
It may be that thou hast but twenty years to serve God, wilt thou not live twenty years like a Christian, that thou mayst live many thousand years like an Angel? It may be that thou hast but ten years to serve God, wilt thou not serve ten for Heaven, which wouldst serve twenty years for a farm?  
If thou be a man, half thy time is spent already, if thou be an old man, than thou art drawing to thine Inn, and thy race is but a breath for this cause God would not have men know when they should die because they should make ready at all times, having no more certainty of one hour then an other.  
Thus you see that death is the last upon earth and that the time of man is set, and that his race is short, and that he thinks not on it, and that if he did remember it, it would make him apply his mind to good as he doth to evil. And thus I end as I began, the Lord our God teach us to remember our days, that we may apply our hearts unto Wisdom.  
Amen, Amen.   

The Pilgrim's journey towards Heaven.  
These two parts going before are chapters of preparatives, wherein every Christian ought to prepare himself, to become truly religious, that he may learn to know the way to walk before God: whereby he may attain to eternal happiness, which way is manifestly declared unto us by the word of God. And for as much as there can be no sound Divine or learned Grammarian, but he must first come to it by degrees in learning, as appeareth in schools of learning, so is it with the Church of God, for our Saviour Christ saith plainly that None can come unto him, but he must be drawn of the father, john. 6.44. aleadging the scriptures how we are drawn, saying: it is written in the prophets: And they shall all be taught of God, every man therefore that hath heard and learned of the father cometh unto me. isaiah. 54 13. Jere: 31.33.  
Therefore we are to apply ourselves to those means which God hath ordained for that purpose, that is the preaching of his word and meditations thereof, for the holy Ghost is given for the working of the same in every Christian; therefore it is written in the Book called Eccl. 6 33. saying, My son, if thou wilt take heed thou shalt be taught, and if thou wilt apply thy mind thou shalt be wise, if thou wilt bow down thine ear thou shalt receive doctrine, and if thou delight in hearing thou shalt be wit●y.  
Again Solomon saith: O give ear unto good counsel and be content to be reform, that thou mayest be wise in thy latter days. Pro.  
It is also written in the 22. of the Pro. saying: Bow down thine earer and hear the words of the Wise, apply thy mind unto my doctrine, for it is a pleasant thing if thou keep them in thine heart, and order them in thy lips, that thou mayst put thy trust in the Lord.  
Therefore saith the Prophet David: The mouth of the righteous will speak of wisdom, and his tongue will talk of judgement, for the law of his God is in his heart, & his lips shall not slide Psa. 37. Therefore saith Solomon: get wisdom and get understang, forsake her not, and she shall preserve thee, love her, and she shall keep thee, for the chief point of Wisdom, is to possess wisdom and before all thy goods get understanding, make much of her, and she will promote thee, yea if thou embrace her, she shall bring thee unto honour, she shall beautify thy head with manifold graces and garnish thee with a Crown of glory. Pro. 4.5.6.7.  
Whosoever therefore findeth Wisdom findeth life, and shall obtain favour of the Lord. Pro. 8. Now this Wisdom, is called the wisdom of the word of God, which proceedeth from God himself, and all to teach us to walk in holy obedience and conversation, all our days, and therein to find salvation, and eternal happiness. For in matters concerning the truth of our walking we must profess with David: Thy word is a Lantern unto my feet, and a light unto my paths, for whatsoever therefore doth not fully consent with the word of God in matters of truth, and salvation, mast ever be suspected.  
For the wisdom of man when it wandereth without the pales of holy scriptures, is mere foolishness, which will ever be confounded, and brought to nought. 1. Cor. 1.  
Therefore we must attribute nothing unto natural reason, when it is not grounded by, some consequent upon the word of God.  
So that we are there by aught that God hath ordained the means, so we must prepare ourselves to these means whereby we are made religious and so become capable to receive those graces which come thereby.   

In this third part is the way itself, which is the principal.  
NOw it followeth in this third part, which is the principal, because it concerneth the way itself, which bringeth to eternal happiness. And therefore there is none can attain to find this way, and walk in it, but the renewed, and the regenerate man: For Saint Paul saith plainly, That the natural man knoweth not the things of the spirit of God, neither can understand them, because they are spiritually discerned. 1. Cor. 2.14.  
Therefore saith the Apostle in the 12. to the Romans; Be ye changed in the renewing of your minds, that ye may prove what the good will of God is, acceptable and perfect.  
When Paul had forbidden the Romans to fashion themselves unto the world, he showeth them another fashion, which he calls the renewing of the mind, this fashion is called the wedding garment which every man must wear that comes to the banquet of the King: So Paul here calleth them to the old fashion again, which was used in Adam's time, that is, in the image and fashion wherein we were created at the first.  
Now the reason followeth, what benefit the renewed mind hath, that is, ye may prove what the will of God is. As if he should say, this is the fruit of your regeneration, when your minds are renewed, you shall know many things which are hid from you, for you shall be able to judge doctrines, who preach truth, & who preach error. And you shall understand the will of God, what he would have you to do, and what he would have you to fly: for this new knowledge will not abide but in new minds, the mind renewed knoweth God, so that this scripture may be called the path to knowledge, or the way to sound the mind of God.  
It may be said, why doth nor the word of God teach us the will of God? yes, but no man doth understand this word, but he which hath a new mind: for as the Sun 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 us holy, & is the especial mean of our regeneration and new birth, whereby we may prove what the will of God is. It is said in Eccl. 2.26. To a man that is good in his sight, God giveth wisdom & knowledge: therefore though you have seen cunning. Lawyers by much reading, & expert Physicians by long study, yet you could never see a perfect found & judicial divine without holiness. Solomon saith, the knowledge of good things is understanding. Prou. 9 So none but they which are holy have this understanding, he which cannot say with David. My heart meditateth a good matter, cannot follow with David, My tongue is the Pen of a ready writer: he which bids us not to cast Pearls before Swine, doth stay his own hand from casting knowledge to the ungodly.  
For when we will learn Divinity, we must go aside from the world, and sequester our sins, and lift up our minds above the earth, or else it will not stay with us: There is an harbinger which goeth always before the knowledge of God to prepare the way. And this is love, the bond of perfection. They which have love (saith john) know God. 1.4 but they which have not love, know not God, though they have never so much knowledge beside: for he that cannot say with Saint Paul, I have the spirit of Christ, cannot say with him, I have knowledge. Holy men were always interpreters of God's word, because a godly mind, easiliest pierceth into God's meaning, according to that in Math. 5.6. The pure in heart shall see God. And that in john. 7.17. If any man will do Gods will he shall understand the doctrine, whether it be of God or no. And in the Psal. 19 They which keep thy precepts have a good understanding. And that in the 1. Cor. 2.15. The spiritual man understandeth all things; And therefore the fear of the Lord is not only called the beginning of wisdom. But in the Prou. 2.5. it is taken for Wisdom itself. As when Christ taught in the Temple, they asked, how knoweth this man the Scriptures? saying, he never learned them. So it is a wonder, what learning some men have, which have no learning like Prisilla and Aquilla, poor tentmakers, which were able to school Apollo's, that great Clerk, a man renowned for his learning. What can be said to this? but as Christ said, Father so it pleaseth thee: so the holy and righteous men, cannot give any reason, why they conceive the words of God so easily, and the wicked do conceive 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 understanding, and made them understand the Scriptures. So we read in the Pro. 1.23. Wisdom promiseth to the righteous; If ye will turn at my correction, I will power out my hear unto you, and make you understand my words. There is a kind of familiarity between God and the righteous, that he makes them of his counsel, as Solomon saith, Prou. 3.32. his secrets are with the righteous. And David in the Psal. 25. His secrets are with the righteous. And David in the Psal. 25. his secrets are revealed unto them that fear the Lord.  
For as the windows of the temple were large within and narrow without, so they which are within the Church have greater light than they which are without: For the spiritual man (saith Paul) searcheth the deep things of God, but the natural man perceiveth not the things of God. Thou hast revealed these things to babes, saith Christ, but thou hast hid them from the wise of the world: My sheep hear my voice, the reason of this Paul setteth down in a word, saying, The wicked cannot understand heavenly things, because they are spiritually discerned 1. Cor. 2.14. Therefore how should he discern them that hath not the spirit: for this cause Wisdom is not said to be justified of any, but of her own children Math. 11.9. Neither doth Christ say, that any sheep hear his voice, but his own sheep, they follow their Shepheatd, they hear his voice, they understand his law, they judge of his judgements, they have the measure of his word. All is open and plain, and manifest unto them, they search deeper, and judge righter, and know soonest. And though they have no learning, yet they have better judgement than the learned.  
Therefore be renewed that ye may know the good, and perfect, and acceptable will of God, which must make us good and perfect, and acceptable ourselves: Because we will not renew our minds therefore we are ignorant of so many things, which we should know. And until we be willing with diligence to follow the word of God, and to make it a Lantern, etc. we shall never thoroughly understand it. O what a benefit had Solomon lost, if he had lost his wisdom which God gave him? even as great a benefit dost thou lose, if thou lose the knowledge of Gods will.  
Wilt thou know what this renewing is? It is the repairing of the Image of God, until we be like Adam when he dwelled in Paradise. As there is a whole old man, so there must be a whole new man. The old man must change properties with the new man, that is, wisdom for wisdom, love for love, fear for fear, his worldly wisdom, for heavenly wisdom, his carnal love for spiritual love, hsi servile fear for Christian fear, his idle thoughts for holy thoughts, his vain words for wholesome words, his fleshly works for sanctified works.  
Thus much of our regeneration and new birth, which may be called the Christian man's practice, because it concerneth every Christian to seek for that food which belongeth to the renewed man, according to the saying of Saint Peter 1.2.2. As new borne babes desire the sincere Milk of the word, that ye may grow thereby.   

The nourishment and food for there generate man.  
9 NOw followeth to be observed, for the benefit and duty of the renewed man, that he may proceed and grow on, and daily increase more and more in faith and fear of jesus Christ, whereby we receive all our growth and increase in God. And therefore he hath given us special means, that is the meditation and lively preaching of the word of truth. Therefore the Apostle by a figurative and borrowed speech, earnestly presseth them to thirst, and to long for the word of God, even for the foood of their souls: for there are two births mentioned in the Scriptures, the one fleshly, and naturally by propagation from the first Adam, whereby original, and our birth sin, as it were a Serpent's poison passeth and transfuseth itself into us: the other is heavenly and spiritual by renovation from the second Adam, which is Christ, whereby grace and holiness is derived and brought unto us.  
In this latter and better birth, God is our father to beget us, the Church his spouse our Mother to conceive us, the seed whereby we are bred and borne again, is the word of God, the Nurse to feed and cherish us are the Ministers of the Gospel, and the food whereby we are nourished and held in life, is the Milk of the word.  
Therefore in as much as children, which are new borne, cannot increase in growth and stature, but must needs die and come to dissolution, unless they be continually fed and nourished with wholesome food. It behoveth therefore all the faithful and godly, who are quickened and revived in the life of God, as new borne babes, to desire the sincere Milk of the word, that they may grow by it. Let us now therefore come to the particular parts, which issue and spring from the several branches of this scripture.  
First here is noted a preparation, if we will be bettered, and increase by the word, we must be as new borne babes. Secondly, our affection and duty when we are new borne, we must desire. Thirdly, the matter and object of our desire, is the Milk of the word. Fourthly, the quality of the milk, that must be sincere, lastly the use and end for which we desire it, that we may grow thereby.  
Now for the first point, we must be as new borne babes: for Children we know are principally commended for simplicity, and harmlessness. And therefore all those which will profit in the school of Christ, and receive light and comfort, by the preaching and meditation of the word, are here taught to become as babes, to lay aside all maliciousness, and to bring holy, and sanctified hearts to the hearing of it. For we are never fit to hear and learn of Christ till we be reform, and newly renewed and changed again, for the secrets of the Lord, as David saith, is with them that fear him, Psal. 25.14 God will not admit no sinful souls into his secrets, for wisdom will not rest in the defiled soul, nor in a body that is subject to sin: Therefore if we will have the Lord to bless our hearing, and reading we must wash and rinse out the dregs of sin, that are frozen in us, that is, we must purge the leaven of maliciousness that soureth our souls, we must cast up our covetousness and pride, and our flothfulnes, and for this is the cause why there are so many sinful, and non proficient hearers of the word because there are so many sinful hearers. Wherefore to shut up this point, we must be as babes because Christ revealeth knowledge and wisdom to none but to babes. And yet we must not be babes only, but new borne babes, which have new souls, a new life, new members, new affections imparted unto them: for we must be changed and new fashioned in every part. And therefore they which are implanted into Christ, are called new Creatures, because neither the old heart, nor the old man, nor the old ear, nor the old eye, will serve the turn: but all must be changed, and new framed again, for whatsoever is borne of the flesh is flesh, If we will have it spirit, that is, fit for God's worship, who is a spirit, and will be worshipped in spirit and truth, we must be borne again of the spirit, the sense hereof made the prophet David cry out create in me a clean heart O God, and renew a right spirit in me. So let us never rest seasoning our souls, till all be sanctified, for than we are fit to understand every part of God's will, when we be in every part new borne again  
We may see the Apostle maketh no other account of the vnregenerat then of a dead man, and therefore that they must be quickened and new borne again, before they can practise or perform any vital action in the life of God.  
Christ is resembled to a vine, and we to the branckes, for that all juice and sap whereby the branches spring, and live, issueth & ariseth from the root of the vine: So all graces and goodness, that is in us droppeth and distilleth from the riches of the person of jesus Christ, so until God bless our hearts they be wicked and fruitless. Therefore as an unclean fountain cannot send forth sweet water, nor a bad tree bring forth good fruit, no more can the corrupt and wicked heart of the unregenerate, bud and bring forth any good and virtuous actions. Thus much of our condition and preparation whereby we have learned with how holy, and with how sanctified affections we ought to repair the hearing of the word of God.  
Now it followeth our duty and affections when we are new borne, we must not be children in wavering, and inconstancy, because the Apostle saith, that God hath furnished his church with pastors, and teachers, that we be no more children wavering, and carried about with every wind of doctrine, nor we must not be children in understanding and knowledge, because the same Apostle saith: Brethren be not children in understanding & knowledge, because the same Apostle saith. Brethreren, be not children in understanding, but in maliciousness be children, but in understanding be of a ripe age.  
For when we come to hear the word of God, every man must reach and stretch out his heart; to receive it, for then indeed the word worketh most effectually in us, when our hearts before are kindled and inflamed with desire of it. So when we wax warm in the spirit, and conceive a desire and a thirst of the word, it is an undoubted token that we are borne again, and that there is breath and a soul in us, and that we are not utterly dead in the life of grace: Therefore we must desire and embrace the word, because our faith is not able to sustain and support itself, unless it be presently fed and nourished with the food of life.  
Now we come to the matter and object which we must desire, namely, the food and nourishment in Christ our Lord, which is here called the Milk of the word. By this our Saviour recalleth us from all our dainties. Labour not (saith he) for the meat which perisheth, but for the meat which endureth for ever, for the word is everlasting food, and immortal seed, because it makes us immortal, and to last for ever.  
The word of God hath many titles and names given for the benefit and nourishment of all true Christians: it is called a lantern to direct us, a medicine to heal us, a guide to conduct us, a bit to restrain us, a sword to defend us, water to wash us, fire to inflame us, salt to season us, milk to nourish us, and a key to unlock heaven gates unto us. It is the word of salvation, because it saveth every faithful soul from damnation, it is called the word of life, because it reviveth the spirit, it is called the word of reconciliation, because it is like a golden chain to link God and the faithful together. And in regard hereof it is called a jewel of inestimable price, as if all the treasures in this world were not sufficient to buy it. The Prophet David saith, it is more to be esteemed then gold yea then much fine gold, and it is sweeter for comfort then honey, and the honey comb. Psal. 19 Again in the 119 Psal. O how sweet are thy words unto my throat, yea more sweeter than honey unto my mouth.  
Likewise Sallomon his son setteth forth the great benefit and comfort that cometh by the word of God, under the title of wisdom, saying, Blessed are they that find wisdom, and get the understanding thereof, for the merchandise thereof is better than the Merchandise of silver, and the gain thereof is better than gold, she is more worth than precious stones, yea and all things that thou canst desire, are not to be compared untò her, in her right hand is long life, and in her left hand riches and honour, her ways are pleasant, and all her paths are peaceable, she is the tree of life, to them that lay hold on her, and blessed is he that entertoyneth her. Pro. 3.13.14.  
Therefore seeing the word is so precious, and so beneficial unto every faithful Christian: let us most earnestly long and languish for the milk therefore: The word is resembled to milk in three respects, first, because it is the only food of the faithful, as milk is the only proper food for babes: secondly, because it is not hard and intricate, but plain and easy to be conceived: thirdly, because it is sweet and comfortable to the soul.  
For the first our Saviour Christ sendeth us to search the Scriptures, because by them we have eternal life. And therefore it is the food whereby our souls must live. If we would duly consider, that we cannot be nourished unto eternal life, but by the word of God●, we would rather wish our bodies might be without souls, then that we should want knowledge and comfort of the word.  
The second point that the doctrine of the Gospel is plain, when the wise man saith, All the words of his mouth are plain and easy to them that will understand. Again, the testimony of the Lord is sure, and giveth light to the simple. If the Gospel be hid (saith the Apostle,) it is hid unto them that perish: So that if the word of GOD be a Lantern unto our feet, and a light unto our paths: than it is evident that the word hath no darkness in it.  
The third point that the Gospel is the only comfort and consolation of a faithful soul, the Prophet jeremy saith. Thy words were found by me, and I did eat them, and thy word was unto me rejoicing, and the joy of my heart, thy testimonies have I taken for an heritage for ever, for they are the joy of my heart. In all the story of the Acts, we see joy and comfort to have followed the word, so all true Pilgrims may have great matter of joy and comfort when they hear the word preached, which shall carry them to heaven: So that if the wicked did seel the calm of conscience, the joy of heart, the consolation of spirit, and the exceeding and everlasting comfort in God, which the faithful possess and enjoy, by hearing and reading the word; they would then more gladly endeavour themselves to hear and read the word with more diligence than they do.  
Now it is to be considered, the end of our hearing, that is, that we may grow in grace, and increase in the faith of righteousness: for the faithful are called the trees of righteousness, because they must always spring: living stones because they must grow in the Lord's building, good servants, which must trade and traffic the Lords Talents to increase, fruitful branches, which must be purged and pruned by the hand of the heavenly husbandman.  
Therefore we must not always be children, but grow up and increase, and profit more and more: for we must never rest walking, till we come to God, if we have faith, we must proceed from faith to faith, if we have love, we must increase and abide in love, if we have zeal, we must endeavour to be consumed with zeal, if we be liberal to the Saints distressed, we must double our liberality, and that with cheerfulness, if we read the Scriptures, we must go on, and continue in prayer: so we must still increase, till we come to perfection. Let us be led forward unto perfection. Hebrew. 6.1.  
As God hath ordained a heaven for all true Pilgrims, so hath he appointed a way to come to it, which way he that misseth, shall never come to the end of his race, for there be many wrong ways, as there is many errors, but there is but one right way, as there is but one truth. john Baptist is said, not to prepare the ways of the Lord, but the way, showing that there is but one right way to life. So that the right way to heaven is by the word of God, which came from heaven, as Saint Peter affirmeth, saying; All Scriptures are given by inspiration of God, and is profitable to doctrine, to reprocue, to correction, to instruction, which is in righteousness, that the man of God may be perfectly instructed unto all good works 2. Tim. 3.16. And again, it is said, The Scriptures came not by man, neither by the will of man but holy men of God spoke as they were moved by the holy Ghost.  
And therefore this word of truth must always go before us, like the fiery pillar, to show us, when we are in the way, and when we are not, or else the broad way would seem the best way. Therefore all they which care not for the word, go like blind men to hell for heaven: for the Papist deviseth many ways to come to heaven, not being grounded upon the word of God, therefore they are blind leaders of the blind.  
Therefore the Apostle doth warn us to examine ourselves whether we be in the faith, that is, in the true faith: therefore it is not enough to believe, but we must care how to believe. It is not enough to pray, but we must care how we pray. It is not enough to hear, but we must care how we hear. It is not enough to work, but we must care how we work, for we cannot do good, unless we do it well.   

Now we come to the knowledge of the perfect truth, which leadeth all true Christians unto eternal happiness.  
THerefore GOD hath prepared the right way, wherein every true Christian may learn to travel towards Heaven, and to walk truly, and evermore to know the true way from the false, and is manifestly and truly declared by the word of God. And therefore Saint Paul hath laid down the true foundation of this way, which is jesus Christ alone, and as he himself testifeth, saying; I am the w●y the truth, and the life, that is, the true way to everlasting life. john. 14.  
Therefore learn Christ, and learn the true and petfect way to heaven, for to learn Christ truly is as much as is needful to be learned in all the whole scriptures, for all the scriptures run upon Christ, and Christ is unto the faithful all in all for our salvation, and that no man (saith the Apostle, can lay any other foundation that can stand, he exhorteth therefore to take heed how he buildeth, for the judgement of the scriptures shall try every man's work, that is every man's preaching, every man's faith, every man's life: And if any man build upon this foundation, laid by Paul. I mean jesus Christ, buildeth surely to stand fast for ever, because he is Alpha and Omega, the beginning and the end of our salvation: therefore he is figured in the law, foretold in the Prophets, and fulfilled in the Gospel, some places point to his diulnity, some to his humanity, some to his kingdom, some to his priesthood, some to his prophesy, soem to his conception, some to his birth, some to his life, some to his miracles, some to his passion, some to his resurrection, some to his ascension, some to his glorification.  
All point to our Saviour, therefore learn Christ and learn all that we may the better learn, we must be taught how we should hear; how we should pray, how we should love, how we should believe, and how we should follow Christ, that we may know when we have learned him: therefore the Apostle in the 13. to the Rom. saith, put ye on the Lord jesus Christ, as though this word did contain all our duties unto Christ, to put him on which seems to be the level of this phrase, if you mark how it cometh in, for before S. Paul saith, Cast away the works of darkness, and put on the armour of light, than he nameth the works which he should put off, that is, Gluttony, Drunkenness, Strife, Envy, Chambering, wantonness: After he nameth the armour of light, which he should put on, and calleth it by the name of the giver, the Lord jesus Christ, he doth not apply virtue against vice as one would think when he had said cast off Gluttony, he should have said, put on sobriety. Also when he said cast off wantonness, he should have said put on continency, when he said, cast off envy, he should have said, put on love, but in stead of all virtues he commendeth the ensample of Christ, for every virtue, and opposeth it against every vice: for his ensample will teach him what he should do, and what he should fly better than all the precepts in the world: Therefore study what this meaneth. To put on Christ this phrase is read in none but S. Paul which hath written most of justification by Christ, and therefore he useth all fit phrases, to express how we should apply Christ unto us. And in no terms he hath showed it more lively then in this phrase, for it signifieth that Christ doth cover us like a Garment, and defend us safely like an armour, he hideth our unrighteousness with his righteousness, he covereth our disobedience with his obedience, he shadoweth our death with his death, that the wrath of God cannot find us, judgement cannot spy us, the curse cannot see us, but Christ is not our head and safeguard, unless we be his members. Christ is not our Garment, unless we put him on: As Christ did put on our Garment, when he clothed himself with our flesh, and took our infirmities, and bore our curse. So we must put on his Garment, that is, his righteousness, his merits, and his death, which is as strange a vesture to us, as our flesh was to him: And much a do we have to put it on, and when it is on, there is great cunning to wear it, cleanly and comely, from foiling and renting it, lest such a precious Garment be not taken from us again.  
Therefore many seem to wear this Garment which should be thrust from the banquet, because they wear it not as those which will say, when the Lord shall come to judgement; We have seen thee in our streets, we have heard thee in our Synagogues, and Prophesied in thy name, we have cast out Devils in thy name: Then CHRIST will say unto them, I know ye not, there is their reward, you wear not my livery, you bear not my cognizance, for all your shows, therefore depart from me, so he put them off, because they had not put him on, for they had no faith to apply his merits, his mercies, his death and his righteousness unto themselves, without which no man can put on CHRIST, nor wear him, for faith is the hand which putteth him on, saith first taketh his righteousness, and covereth her unrighteousness, than she taketh his obedience, and covereth her disobedience; then she taketh his patience and covereth her impatience, and so taketh one virtue after another, and tricketh herself until she have put on JESUS CHRIST, that is, until she appear in the sight of Almighty GOD like JESUS CHRIST, clothed with his merits and graces, that GOD hath no power to be angry with her because she cometh so like his son.  
This is to put on jesus 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 us from all the assaults of the devil, the flesh, and the world: this garment is called a light, because it is the beauty and glory of them which wear it, this garment is called a kingdom, because none but Kings do wear it, that is they which are enthroned into the kingdom of Christ and made kings over the world, the flesh, and the devil.  
This Garment Saint Paul hath sent unto us, to go before the king of Heaven and earth: A holy garment, a royal garment, an immaculate Garment, an everlasting Garment, whereof every hem is peace of conscience, every pleat is joy in the holy Ghost, every stitch is the remedy of some sin, and saveth them which wear it.  
Thus if we put on Christ, we are clothed with his obedience, whereby our wickedness is covered, we are clothed with his merits, whereby our sins are forgiven, we are clothed with his holy spirit whereby our hearts are mollified, sanctified, and renewed, till we resemble Christ himself.  
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 virtues until we be renewed to the Image of CHRIST, which is like a new man amongst men, they which labour to be righteous, and yet believe that CHRIST'S righteousness shall save them, and have put on CHRIST truly, as Saint Paul would have them, and then we shall hear the voice: Thy sins are forgiven, and then we shall have that blessing thy sins are covered.  
He doth not put on CHRIST but putteth off CHRIST, and putteth on Beliall, which fashioneth himself to God and to the world; for as Christ's coat was without seam, so, they must be without stain that wear it, therefore when we have put on this garment we must wash ourselves, and pick our ways, and choose our work, that is we must not think as we did, nor speak as we did, but remember that we have changed our master and to serve him with whom we are bound.  
Now to learn further how we may apply Christ unto us, the text will catechize it in three names, that is, Lord, jesus, Christ, the Apostle seemeth to spell out the way unto us how we should wear this garment.  
First we must put him on as Lord, than we must put him on as jesus; lastly we must put him on as Christ. First as Lord, that is our ruler to command us, our tutor to govern us, and our Master to direct us, we must be no man's servant but his, we must also put him on as jesus, that is our Saviour in whom we trust, our protector on whom we depend, our redeemer on whom we believe, we must not look for our salvation from Angels, nor Saints, nor any thing besides him, for the name of jesus signifieth a Saviour, and is given to none but to him, for he is the only Saviour; therefore when he is called our salvation, it implieth that there is no saviour besides him. Also we must put him on as Christ, that is a king to rule, a Prophet to teach, a priest to pray and sacrifice and to pacify the wrath of God for us.  
For the name of Christ doth signify 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 than we put on Christ as Lord, which worshippeth none but him, we put on Christ as jesus which believeth in none but him, we put on Christ as Christ which heareth none but him, believeth in none but him, furthermore when we put Christ first on, is when we are baptized, than we are sealed and consecrated to his service. For so soon as we came into the world we vowed to renounce the world, the flesh, and the Devil, and to serve God, we have put on Christ again, when we are called and sanctified, that is, when we 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 righteousness and holiness to the Image of Christ.  
We put on Christ again when we receive his holy sacrament, and are partakers of his body and blood, that is, the merits of his obedience and passion by faith, than Christ is become ours and dwelleth in us, and feedeth us with his grace to eternal life.  
Now when we have put on Christ, in these three sorts, which is our garment for this world, after we shall put on Christ in heaven, and be clothed with his glory, and that shall be our last vesture, which shall never wear out. Thus hath it been set down what is meant by putting on Christ, to cloth ourselves with his righteousness and holiness, that is, to believe that his righteousness shall supply our unrighteousness, and his sufferings, shall stand for our sufferings, because he came to fulfil the law, and bear the cross, and satisfy his Father for us, that all which believe in him, might not die, but have life everlasting.  
And that we may the better, and with more strength, be able to walk in this our right path and way towards heaven, we must pray unto our merciful God, and with all our diligence seek unto the means for the obtaining the jewel of our salvation, that is, a lively justifying faith, according to the faith of Gods elect, which faith is not man's opinion and conceit, as when they hear the story of the Gospel, and withal there followeth no good works, nor amendment of life, though they hear, yea and speak many things of faith, but a right faith is the gift of God, as the Apostle saith, and cometh from him, and wrought by the holy Ghost in us, and changeth us, turneth us into a new nature, and begetteth us a new in God, as we may read in the first of john, and killeth the old man, and maketh us altogether new in heart, mind, and will, and in all our affections and powers of the soul, and bringeth the Holy Ghost with her: this faith is a lively thing, mighty in working, valiant and strong, ever doing, ever fruitful, so that it is unpossble that he which is endued therewith, should not live a godly and an holy life, and always bring forth fruits of good works.  
Such is his nature, for quick faith in the heart, and lively moving of the spirit driveth him, and stirreth him thereunto. Faith than is a lively and a steadfast trust in the favour of God, wherewith we commit ourselves altogether unto God, and that trust is surely grounded in our hearts, by the word of God, that it cannot be removed with any tribulation. And such trust wrought by the holy Ghost, through faith, maketh a man, glad, lusty, cheerful, and true-harted unto God, and unto all creatures, so that it is unpossible to separate good life and good works from this faith, even as it is impossible to separate heat and burning from the fire: Therefore take heed to thyself and beware of thine own fantasies, and imagination, which to judge of, faith and good works, that thou wilt seem wise, when in deed thou art stark blind: Pray unto GOD therefore, that he will in mercy vouchsafe to work this true faith in thine heart, or else shalt thou remain evermore faithless.  
Now it is for every true Christian to know and understand that they are accepted, justified, and at peace with God, only through faith in Christ our saviour, and that works are to be set apart, in the only point, to be any cause of our justification with faith▪ yet hope and charity follow the same saith, by which we are justified, in the regenerate that are the Children of God, yet we are not justified by them, no nor by faith as of it own virtue, othervise then instrumentally, as apprehending the righteousness of Christ, which is without us, and is no otherwise ours then by imputation: for as a good tree hath good fruits necessarily, so hath a right faith good life and good works, but then good works though they be not separated from faith, yet they are separated from being any cause of justification with faith; As the Apostle Saint Paul maketh divers and sundry arguments for the proof thereof.  
As in the 3. to the Rom: 20.21.22. etc. where he testifieth that by the works of the law no flesh could be justified in the sight of God, for by the law cometh the knowledge of sin.  
But now (saith he) is the righteousness of God made manifest without the law, having witness of the Law and the prophets.  
To wit, the righteousness of God, by the faith of jesus Christ, unto all, and upon all that believe.  
For there is no difference, for all have sinned, and are deprived of the glory of God.  
But are justified freely by his grace, through the redemption that is in Christ jesus.  
Whom God hath set forth to be a reconciliation through faith in his blood, to declare his righteousness, by the forgiveness of the sins that are past.  
To show at this time his righteousness, that he might be just, and the justifier of him that believeth of jesus Christ. Now the Apostle when he had testified, that we are justified by grace through faith, and not by works concludeth by posing a question and giving answer thereunto, saying, where then is thy rejoicing? it is excluded, by what law? of works, nay but by the law of faith, affirming with a conclusion, we hold that a man is justified by saith without the works of the law.  
Again know this that a man is not justified by the works of the law, but by the faith of jesus Christ, and we have believed in jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law, because that by the works of the law no flesh shallbe istified. Gal. 2.16.  
For if there had been a law given which could have given life, surely than righteousness should have been by the law, but the Scripture hath concluded all under sin, that the promise by the faith of jesus Christ should be given unto them that believe. Gal. 3.21.22.  
Ye are abolished from Christ saith the Apostle, whosoever are justified by the law, ye are fallen from grace, for we through the spirit wait for the hope of righteousness through faith. Gal. 5.4.5.  
Again, by grace we are saved through faith, and that not of ourselves, it is the gift of God, not of works, lest any man should boast himself, for we are his workmanship created in Christ jesus, unto good works, which GOD hath ordained, that we should walk in them. Ephes. 2.8.9.  
The Apostle saith, that the promise that Abraham should be heir of the world, was not to Abraham, or to his seed through the law, but through the righteousness of faith, for if they which are of the law be heirs, then is faith but vain, and the promise made of none effect. Rom. 4.13.14.  
For if righteousness come of the law, then is Christ dead in vain. 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 prove, that man is justified by faith only, and not by works.  
The first is, that whereby man shall live, for ever, by that also he shall be justified.  
By faith in Christ jesus, man shall live, for ever, ergo, by faith also man shall be justified. For, as we attain to eternal life for Christ his sake, being apprehended by faith: So, for his sake we are pronounced for just, and absolved from the guilt and punishment of eternal death, therefore these two propositions are convertible. A man justified shall live for ever, and a man living for ever is justified, these effects of justification is in the holy Scriptures attributed unto this only cause Faith, for what is more known than that saying; So GOD loveth the world, that he hath given his only begotten son, that whosoever believeth in him, should not perish, but have eternal life.  
It is said by the Prophet Abacuch. 2.4. The just man shall live by his faith, and what is more manifest than that, being justified by faith, we are at peace with God. Rom. 5.1.  
So then, if man be justified by his faith, that is by the righteousness of another, to wit, Christ apprehended by faith, then is he not justified by his own righteousness.  
For man is saved either by his own righteousness, or by the righteousness of another.  
But man is saved by the righteousness of another, namely by the righteousness of Christ, as is declared by Abacuk.  
Ergo, man is not saved by his own righteousness, wherefore if man should be justified by his works, than should he also live by his works.  
But by the testimony of Baruk, man shall not live by his works, but by faith only.  
For works that are wicked, and do nothing else but provoke God's wrath, deserve no reward or recompense, much less do they deserve righteousness and eternal life.  
But the works of all men are wicked, and do nothing else but provoke GOD'S wrath, ergo, the works of no man but CHRIST only deserve any reward or recompense, much less do they deserve righteousness and eternal life.   

How Faith doth justify, and how works.  
GOD doth commend unto all the world, the adjoining of outward works to inward faith. Consonant unto which is Paul the Apostle, when he requireth a faith that worketh by love, and telleth us, that aswell with the mouth we confess unto righteousness, as with the heart believe unto salvation. Rom. 9 Also our Saviour himself, who requireth to the inward acknowledging of him in the heart, the outward profession of him before men. Math. 10 This is that which S. james meaneth, where he saith Abraham our father was justified by works, when he offered Isaac upon the Altar, seest thou not (saith he) that the faith wrought with his works, and through the works, was the faith made perfect, etc. that is, Abraham by this means was known and declared to be justified, and his faith being effectual and fruitful by works, was thereby known to be a true faith, and not a ded faith, for S. james speaketh not of the causes of justification, but by what effects we may know that a man is justified, true is the distinction therefore even of Schoolmen themselves. Christ doth justify a man effective, effectively by working his justification, faith doth justify a man apprehensive by apprehending, because it taketh hold of Christ, who is our justifier. And works do justify also, but declarative, declaringly, because they show that a man is justified, as hath been said: so Christ, faith, and works do all justify, but diversly. Also it is that Barnard saith, works are via regni, but not causa regnandi, that is the way to the kingdom, but not the cause of the reigning there.  
And now we see and understand that faith being the only special mean for every true Christian to attain unto salvation, and Christ jesus the special cause thereof: therefore it behoveth every child of God to embrace the benefit of the Gospel, seeing God doth so mightily use the preaching of the same to beget faith, & to confirm the same in the hearts of the elect, & so to bring them to salvation: We should greatly therefore esteem of the preaching of the word, and have it in great price, as in the 1. Cor. 1.18.21.24. Tim. 4.16. 2. Tim. 3.15. joh. 5.25.  
The grace of God and salvation is given unto them only that have faith and believe in Christ, for they only are justified: Mark. 16.16.  
Therefore neither doth salvation nor the doctrine therefore belong at all unto infidels or unbelievers. joh. 3.18.  
As unto the believers the Gospel is the power of God unto salvation: so unto the unbelievers it is the savour of death unto death, because they either condemn or corrupt it. 2. Cor. 2.15.16  
The promise of salvation belongeth not only unto certain men, as Prophets, Apostles, but generally unto all believers. Mark. 16.16. wherefore no man ought to despair or to think himself exempted, but repent & believe only. Lu. 8.50  
The Majesty and excellency of the gospel must needs be great, seeing in times past it was promised by the Prophets as a singular and admirable gift: & being thus promised was commended in writing for the perpetual nourishing of the hope of the faithful.  
The Gospel or evangel by the very sound and signification of the word, is discerned from the law, the gospel to speak properly, is not a doctrine teaching precepts or perfecter Counsels than the law of God, but a doctrine bringing from heaven most joyful news, touching the saviour, and grace of God in Christ, towards all such as by faith lay hold on the Mediator.  
Hereupon Christ said that the eyes and ears of his disciples were happy, when they had heard the preaching of the Gospel, and seen the same confirmed with miracles, for that they saw and heard those things which many Kings and Prophets desired to see & hear, and yet could not: But we at this day are no less happy than the Disciples, yea we are much more happy now than they were then, for albeit they saw Christ in the flesh, and heard him teach, yea at that time, they had not heard that he died for us, and that our sins being altogether washed away by his death, & that he had risen again from death, & ascended into heaven, and sat at the right hand of God the father, all which are in the gospel declared to us.  
By the books of the new Testament we be taught also, that Christ afore promised, which is God above all things, most blessed for ever, even he which was shadowed in the books of the old Testament, and in sacrifices figured, that he was sent at the last from the father, the self same time which the father did constitute within himself, at that time when all wickedness abounded in the world, & then he was sent, & this jesus our Saviour, being borne in the flesh, suffered death, and rose again from the dead, which acts of his, were not done by him in respect of the good works of any man (for we are all sinners) but that this God our father should appear true in exhibiting the abundant riches of his grace which he promised, and that through his mercy he might bring us to salvation.  
Whereupon it is evidently showed in the new Testament, that jesus Christ being the Lamb, the true sacrifice of the world, putting away the sins of men, came into this world to purchase grace and peace for us with the father, washing us from our sins in his blood, & should deliver us from the bondage of the Devil, whom by sin we did serve, and so we should be adopted by him to be the sons of God, and heirs with him of that most excellent and everlasting kingdom.  
Now that we should acknowledge this singular and excellent benefit of God towards us, Almighty God giveth us his holy spirit, the fruit, & effect of which is faith in God, & in his Christ, for without the holy Ghost, by which we are instructed & sealed, neither can we believe that God the father sent Messiah, nor yet that jesus is Christ: So no man, saith, S. Paul, can say that jesus is the Lord, but by the holy Ghost the same spirit witnesseth to our spirits, that we are the children of God, and poureth into our bowels, that charity which S. Paul describeth to the Corinthians. Furthermore, that holy spirit doth give us hope, which is a sure looking for eternal life, whereof he himself is the certain token and pledge.  
Also he giveth us spiritual gifts, of which Paul writeth to the Galathians, therefore the benefit of faith is not to be despised, or so little to be set by, for by the means of this trust and faith in Christ which worketh by charity, and showeth itself forth by the works of harit●●y moving men thereunto, we are justified and sanctified, that is to say, God the father of our Lord jesus Christ, which is made our father also by him being our brother, doth account us to be just and holy through his grace, & through the merit of his son jesus Christ, not imputing our sins to us so far forth, that we should suffer the pains of hell for them.  
Finally Christ himself came into the world to the intent that we through him being sanctified and cleansed from our sins, following his will in good works, should deny the things pertaining to the flesh, and freely serve him in righteousness and holiness all the days of our lives: And that by good works which God hath prepared for us to walk in, we should show ourselves to be called to his grace and gift of faith, which good works and life who so hath not doth show himself not to have such a faith in Christ, as is required in us.  
To Christ must we come, and follow him with acheerefull mind, that he may teach us, for he is our master lowly and humble of heart, he is to us an example whereby we must learn the rule to live well.  
Moreover he is our Bishop and our high priest, which did himself offer up for us his own blood, being the only mediator, between God and men, who now sitteth at the right hand of God the father, being made our advocate, making intercession for us, who doubtless shall obtain for us whatsoever we shall desire either of him or else of his father in his name if so be that we thus desiring shall believe, that he will so do: for thus hath he promised, therefore let us not doubt, if we sin at any time, to come with repentance, and with sure trust to the throne of his grace, with this belief, that we shall obtain mercy, for therefore came he into the world, that he might save sinners by his grace.  
This is verily Christ jesus, which shall come at a certain time appointed by his father, and shall sit in great majesty to judge all men, and to render to every man the works of his body, according to that he hath done whether it be good or evil, And he shall say to them which shall be on the right side, which in this world did look for the good things to come, that is to say life everlasting. Come ye blessed of my father enjoy the kingdom that hath been prepared for you from the beginning of the world, but to them which shall be on the left hand, he shall say Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels, and then shall the end be, when Christ having vanquished all manner of enemies, shall deliver up the kingdom to God the father.   

A brief Description of Christ.  
CHrist is described first by his person, secondly by his office. In his person we are to note first, that jesus 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 divine and the human natures.  
He is proved to be God, because he is the son of God and because his divine majesty is declared by undoubted testimonies, first, by his might and power in working miracles, secondly, by his essential sanctity, and thirdly, his resurrection from the dead, because he quickened and gave life unto himself.  
The office of Christ is here briefly touched, first, because he is jesus, that is the saviour of his people. Mat. 2.21. secondly because he is, Christ, that is anointed with the fullness of the spirit above measure, Esay 61.1. Psal. 45.7. john 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 us with his blood, and purchased us for peculiar people and Church for himself.  
The Apostle Paul in the first to the Cor. 1 30. saith, that Christ is made of God the father righteousness unto us; and that is to be considered, in two points first is in discharging us of our sins, and the punishments due for the same, the second is in presenting ve blameless before his heavenly father in such perfect obedience as the law cannot reprove, or justly charge with any want of obedience, according as the Apostle saith, that Christ is the end, of the law, for righteousness to all that believe.  
That is, Christ hath fulfilled the whole law, and therefore as many as have true faith in him are counted righteous before God as if they had fulfilled the law themselves.  
And also discharged the punishments which were due for our sins, and so thereby we are received unto grace, and accepted before God as righteous in Christ.  
The Prophet declareth plainly of Christ's obedience, saying; He hath only taken on him our infirmities, and borne our pains, and was wounded for our offences, and smitten for our wickedness, for the pain of our punishments was laid upon him, and with his stripes are we healed. Esa. 53.2.3.  
Likewise Saint Peter affirming, that Christ his own self bore our sins in his body, on the tree, that we being delivered from sin, should live unto righteousness, by whose stripes we are healed. 1. Pet. 2.24.  
All this is performed in Christ for us, who hath satisfied in his sufferings for our sins, and wrought our full discharge, in that he perfectly kept the whole law, and every commandment thereof, in the behalf of us that be his, for he being God and above the law, as Lord and giver thereof, needed not to have become a subject thereunto for himself: therefore it appeareth plainly, that he went under that obedience in o●● names, and for us, and that the same obedience of his is available for us that be 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 be good before the fruit be good, and therefore we ourselves must be made righteous before any good fruits of righteousness proceed by faith, as righteous in Christ, who is made of God the Father our righteousness, before the Lord will take in good part any thing that shall proceed from us.  
For the Apostle proveth plainly, that our good works, and holiness of life, going before, do not justify us, or make us righteous.  
For it is written, that God which is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us, together with Christ, by whose grace we are saved. Ephes.  
Therefore no works then those went before to quicken us, seeing it is said, that when we were dead in sins, not only sins, but dead in sin. God hath quickened us: This proveth plainly, that our good works and holiness of life did not procure righteousness to be in us, when the matter is clear that we are dead in sins, when he in mercy quickened us.  
So that we ate not to look for any righteousness to be in us, but only in and by Christ, who is made of GOD the Father righteousness unto us, according as the Apostle ●aith to the Cor. that Christ is made sin for us which knew no sin, that we might be made the righteousness of God in him, it is not that Christ did sin, for in him was no sin at all.  
But by way of imputation, that is, our sins being imputed unto him and he take them upon him, whereby his righteousness was imputed unto us, that we might be made & accepted righteous before God in him.  
We must therefore be grafted into Christ and then draw power from him to bring forth fruit that shall be pleasing unto him, and acceptable in his fight, according as our Saviour Christ saith, As the branch cannot bear fruit of itself, except it abide in the Vine, no more can ye, except ye abide in Me.  
Thus is Christ made our Redeemer, Deliverer, Reconciler, Mediator, Intercessor, Advocate, Hope, Comfort, Protector, defender, Strength, Health, Satisfaction, and Salvation, his bloodshedding, his death, and all that ever he did is ours, and doth every true faithful Christian as good service, as though they had done it themselves, so that Christ hath left nothing undone that might pertain to our salvation.  
Thus have we found the hidden treasure which he that findeth it truly, will sell all that ever he hath, or ever he would lose it, as Paul, saith in the 16. to the Rom. 25. verse.   

The Path of a Christian to walk in.  
NOW it followeth in this fourth part, to learn and know how all true Christians should walk in the truth of this way, for as Christ is the only way itself, so is he also the truth, whereby we must walk, for all the ways of God are truth and mercy both, for who so doth fear the Lord, him will he teach, and direct such with his spirit to follow the right way. Psal. 25.12.  
Wherefore receive the truth, love the truth, and believe the truth, otherways if thou refuse the bread of life, and dig unto thyself a Cistern that will hold no water: then shalt thou lead thy days in wilfulness, and die in sin, thy blood shall be upon thine own head, and thou shalt not see the glory of God, death and damnation shall be thy portion, because thou hadst pleasure in wickedness, and didst not give thy heart to receive, love, and believe the truth. To this end the Apostle exhorteth the Thessalovians, saying. We beseech you brethren, & exhort you in the Lord jesus, that ye increase more and more, as ye have received of us, how ye ought to walk and to please God.  
That is, as the Apostle should say, we command you not, nor use any force, but entreat you with all patience and meekness, that you will have a regard, and love your own souls, and think and do those things which may please God: you are they to whom the promise was made, God hath called you out of darkness into his marvelous light, he hath not dealt so with every nation, neither have they known his judgements. We come not to you in our own name, saith the Apostle, We have charge to preach the Gospel to all nations, therefore we speak unto you in the name of our Lord jesus Christ, we show you the way that you may walk in it, we declare unto you the will of God, that you may be saved.  
We have opened unto you the whole treasure of God's mercy, we have led you to the throne of grace, and made you see the Lamb of God, that taketh away the sins of the world, we have preached unto you the remission and forgiveness of your sins through his name, if you believe you shall be saved, if any man preach unto you otherwise then tha● you have received let him be accursed.  
It is not enough that ye believe, ye must also walk and live accordingly to knowledge, this is the will of God, for we are his workmanship created in Christ jesus to good works, which God hath ordained that we should walk in them Ephe. 2. For the grace of God hath appeared that bringeth salvation unto all men, and teacheth us that we should live soberly, and righteously, and godly, in this life, looking for the blessed hope and appearing of the glory of the mighty God, and of our Saviour jesus Christ: Titus 2.  
In this sort, saith the Apostle, hath our teaching been among you, that you might show forth your faith by your works, for it availeth you nothing to say you have faith if you have no works, because the faith that hath no works is dead: thus we are taught by the works of our Lord jesus, he saith not every one that saith, unto me Lord, Lord, shall enter into the kingdom of heaven, but he that doth my Father's will that is in heaven. Again every tree that bringeth not forth good fruit is hewn down and cast into the fire. Thus hath our Lord God commanded us to be like our Father which is in heaven, to let our light so shine before men that they may see our good works, thus the Apostle taught, thus the Church of God this day teacheth, it requireth faith as the instrument and means to apply the merits and passion of jesus Christ for our salvation, and good works, as fruits, and witnesses of our faith. Whosoever learneth aright and believeth the Gospel as he ought, groweth, and goeth forward from virtue to virtue, if he were ignorant before, he cometh thereby to knowledge, if he were weak, he groweth in strength, if he were wicked, he turneth unto godliness. For as we have been taught that we are saved by faith in Christ, without the works of the law, which doctrine, though it be most true, & most sound proved and flatly concluded Ro. 3.16. yet being understood a miss as Paul's writings sometimes are 2. Pet. 3.28. it hath been the decay of all good deeds and brought in Epicurism, & all ungodliness: it is true in deed, that eternal life is the gift of God through jesus Christ Ro 6.23. yet this gift is bestowed only upon those for whom it is prepared Math: 20.23. & which have exercised themselves in the works of mercy. Math: 25.35. for in respect of God our election standeth sure, & certain from all eternity, for it hath his seal, The Lord knoweth them are his. 2. Tim: 2.19. and I know whom I have chosen. joh. 13.18. but in respect of ourselves it is uncertain, and therefore we must strive to make our calling & election sure by good works, albeit it is sure in itself, for as much as God cannot change, yet we must confirm it in ourselves by the fruits of the spirit knowing that the purpose of God, electeth leth, sanctifieth, and justifieth us, these are the ways to come to heaven, though they be not the cause for Christ is the only cause, therefore we must keep the way if ever we mean to come to heaven.  
For as we are ordained to the end, so are we ordained to the means which bring us to the end: If God hath predestinated any to eternal life he hath also predestinated them to the means whereby they must attain eternal life, that is faith and a good conscience.  
For the end of God's law is love, which cannot be without a good conscience, neither a good conscience without faith, nor faith without the word of God: therefore it is certain that whosoever is to be saved shall at one time or other, before they depart out of this life be called truly to believe, and shall endeavour by all means as Paul did to keep a good conscience towards God and man Acts 24.16.  
For that which is spoken of Christ in special in 40. Psal. thou hast loed righteousness and hated iniquity, must be verrified, and in some measure accomplished in all the members of Christ, they must love righteousness and hate iniquity, & this is the difference that the Apostle putteth between the children of God & the children of the Devil, that the children of God both love & do righteousness, and the children of the devil love sin, and do it 1. john 3.6.7. Let no man therefore think that he is predestinated to salvation, unless he feel, and find in himself 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 unto uncleanness, but unto holiness. 1. Thes. 4.7. and whom he hath called, them also he justifieth, and endueth, with the grace of sanctification Ro. 6. and whom he justifieth, them also he glorifieth, Ro. 8 if any be engrafted into Christ by a lively faith, he cannot but bring forth the fruit of god life. john 15. And whosoever doth not bring forth such fruit, it is a certain note that he is not yet grafted into Christ.  
None can say that they are grafted in Christ and shall be saved by him, but only those in whom the new work of regeneration is wrought, and do by the inward work of the spirit feel Christ to be theirs, for it is the sanctifiing spirit that giveth feeling in this point. For as the Vine branch cannot live and bring forth fruit, except it abide in the Vine, no more can we except we abide in Christ, and be truly grafted in him by a lively faith, none can have any benefit by him, but they only which dwell in him, none can live 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 saved by Christ crucified, but they which are crucified with Christ, none can live with him being dead but those which die with him being alive. Therefore let us root downward in mortification, that we may shoot upward in sanctification. Let us die to sin, that we may live to righteousness. Let us die while we are alive that we may live when we are dead.  
Let us not therefore flatter nor deceive ourselves, as though we had true faith, when we have not the true fruits of faith: for as the sun cannot be without light, nor the fire without heat, no more can a saving faith be without good works, which are the fruits and effects thereof. The penitent thief had but a short time of repentance: yet in that short time, he wanted no good works to declare his faith by Luk. 23.40.41. for no sooner was it given him to believe in Christ but that presently he maketh answer on the behalf of Christ, and cleareth him of all amiss, herebuketh his fellow for his incredulity, he confesseth the greatness of their sin, and their just punishment for the same, he acknowledgeth Christ to be the Lord, and calleth upon him.  
Therefore it is not enough for us to say we have faith, the devils have a kind of faith, james 2.19. nor it is not enough for us to come to the Church only, and to call upon the Lord: for to say Lord, Lord, will not serve thy turn: Math. 7.21. nor it is not enough for the preacher to preach unto us, for unto some that have preached in the name of Christ, it shall be said at the last day, Depart I know you not, it is not enough for us to be only hearers of the word, for than we deceive ourselves ja. 1.22. but you that say you have faith must show it by your deeds. ja. 2.17. And you that come to call upon the Lord must departed from iniquity, 2. Tim. 2, 19 And they that preach unto us must practise that themselves which they preach, and be an example of holy life for us 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 justified. Ro. 2.13.  
There are 10. special notes to be required of all those that shall be able to walk in this holy & heavenvly way, which leadeth to eternal salvation.  
1. The first is he must be a new creature 2. Cor. 5.17. Ro. 12.2.  
2 Secondly he must have faith according to Gods elect, & thereby we are at peace with God.  
3 Thirdly he must not live after the lust of men but after the will of God. 1, Pet. 4.2.  
4. Fourthly he must walk as Christ hath walked joh. 2.6.  
5. Fiftly he must not walk after the flesh but after the spirit. Rom. 8.1.  
6. Sixthly he must be zealous of good works. Titus 2.14.  
7. Seventhly he must die to sin, and live to righteousness. Rom. 6.14.  
8. Eightly he must be holy and unblamable. Colos. 1.22.  
9 Ninthly he must crutifie the flesh with effects and lusts. Gal. 5.24.  
10. Tenthly and last he must serve God in righteousness and true holiness all the days of his life. Luk. 1.75.  
God requireth true and unfeigned holiness, wash you saith the Prophet Esay 1.16. Make you clean, take away the evil of your works from before mine eyes, cease to do evil, this is the Commandment of God, that so we should be partakers of his heavenly nature, As he which hath called you is holy, so be ye holy in all manner of conversation saith Saint Peter.  
Our bodies are the temples of the holy Ghost saith the Apostle to the Cor. 6.15. and therefore glorify God in your bodies, and in your spirits, for they are Gods, in these bodies, we shall rise out of our graves and appear before the judgement seat of God, in these bodies we shall sit upon the twelve tribes, God shall crown them with glory and honour, keep these vessels clean, these are precious, keep them in honour, keep them in holiness, make not the members of Christ the members of the devil, shame not your bodies shame not yourselves.  
The Scripture teacheth us manifestly that none shall become partakers of the glorious rising again, wherein consisteth the full measure of our felicity, but those which have endeavoured here to die unto sin, and to live again in newness of life, which is called the first resurrection, even by the spirit of Christ, whom all true Christians have clothed themselves with all, and which have mortified the deeds of the flesh which have put off the old man with his works, and put on the new man according to the Image of him that created us, and which have cleansed themselves here from all uncleanness both of body and soul, and that is the reason why Saint Paul having said that when Christ appeareth we also shall appear with him in glory, doth forewarn us to mortify our members that are upon earth, whereby he doth us well to understand that this mortification must go before in us here, if we purpose to attain to glory.  
The same Paul telleth us that our bodies shall be quickened by reason of Christ's spirit which shall have dwelling in us here, and whereby we shall have repressed all our former affections.  
Saint john protesteth that whosoever putteth his trust in Christ doth purge himself after the example of Christ.  
To be short there are infinite places touching this point in the holy Scriptures, and though there were no more but this one that is uttered so often, namely: That the unrighteous shall not inherit the kingdom of God, it might be enough to content us withal, and to put us in fear, and make us to come to the true and earnest repentance.  
It is comfortably said: God hath commanded us to believe in his son, and for believing in him, he promiseth us everlasting life, so that all they which believe in Christ, taking him for their Saviour, and applying to themselves all the benefits, which he hath purchased for us by his death are in the right way.  
But who be these believers? even they (saith the Apostle) which walk not after the flesh but after the spirit, they which take pains to frame themselves to the will Christ into whose body they are grafted and unto whom they be knit together as his lively members, they which endeavour to love God, and to give over the love of themselves, and of the world, they which have their whole conversation in heaven, they which loathe their former life, and for fear of falling there-into again do the more watch, and look the wariler to their thoughts, devices, words and deeds, they which feeling their own weakness and infirmities, make incessant prayer to God for the spirit of strength and steadfastness, and they which feel their coldness & unlustiness, do crave the spirit of ferventness & earnestness, they which do in the time of adversity keep themselves from murmuring, & endeavour to be patiented, they which be think themselves of God's benefits & yield him thanks for them: they which strive themselves to succour the poor & needy both in body & soul, and at a word, they which crucify the flesh with the affections and lusts thereof.  
For in so much that they in whom these fruits are not found, we make the talon of faith to prevail in such manner as hath been said, cannot be said to be in the number of true beeevers and faithful ones: notwithstanding though they pretend some countenance of honesty, and therefore much less can those be said to be of that number in whom the works of the flesh are apparent.  
But some fleshly Christian will say still that as for him he is clothed with the righteousness of Christ, and that the perfect obedience which Christ hath yielded to God his Father in satisfying the law, is imputed unto him, as if he himself had yielded it. And to be short that he is reckoned for righteous by his faith, so as none of all his imperfections are to be made account of.  
If thou list to beguile thyself, thou mayst, but it willbe to thy harm and confusion, indeed Christ layeth not our sins to our charge, if we believe a right in him, neither shall all our imperfections hinder the virtue and efficacy of his death: But to bear thyself in hand, that Christ holdeth thee for righteous, when thou givest thyself to unrighteousness, and hast no other care but to follow thine own inordinate lusts, it is not only a doing great dishonour unto him but also a scorning of him for his redeeming of thee.  
But Saint john saith manifestly, that as Christ is righteous, so he that worketh righteousness is righteous, and that he which sinneth is of the devil: yea and he saith moreover, that the thing wherein the children of God do show themselves to differ from the children of the devil, is that the one sort work righteousness, and the other sort work sin.  
And of a truth I cannot tell how God's true Children, who are all true Cristians, could otherwise be better marked out then by their aplying of themselves night and day to do whatsoever is pleasant and acceptable to their heavenly father, whom because they know to be righteous, they also do wholly endeavour themselves to do righteous things, wherein they show themselves to be borne of God, as Sainr john saith further: If you know that God is righteous, know ye also that whosoever worketh righteousness is borne of God.  
Moreover how can it come to pass that the true Christians should not give themselves to righteousness, seeing they have Christ's spirit to guide them, for he that hath not Christ's spirit (saith the Apostle) is no Christian, which being holy of himself, cannot but drive forward the party to all holiness, whom he possesseth. And it cannot be but that he must needs bring forth his fruits, which are lovingness, goodness, quietness, mercifulness, meekness, faithfulness, mildness, and staidness: to be short, it cannot be but that he must needs alter the whole man both within and without, to make a new creature of him.  
For sith that CHRIST'S life was not set forth unto us all only to make aledgement of it, or to make a wondering at it in words, but to be followed by us: it is the mark whereunto we must bend, in drawing to perfection, as near as is possible, and as much as our frailty can afford. And otherwise seeing we be towled thereunto by jesus Christ himself, not only in words, but also in examples, which are as lively portraitures of the life which we ought to lead here in waiting for his glory and glorious coming again, we cannot exempt ourselves from it without prejudice of our salvation, no nor yet without bewraying that we have no lust to it, for were we rightly desirous to become happy, and to attain to the endless life, which is promised us in CHRIST, we could not show it better in taking the way thereto, whereby we may, and must attain unto it.  
And that way is none other then to believe in Christ, and to walk as he walked, and that is Saint john's meaning where he saith, that he which saith he dwelleth in Christ ought to walk as he walked, that is he ought to endeavour to live as be lived.  
And certes it is not possible that they which are united and knit unto Christ, as his members should not be touched with desire to resemble him and to follow his steps, for the very thing, wherein the union and conjunction is showed, is that the members do show themselves to be of the same that the head is, and where that is not done, it is an evident proof that the member is rotten, senseless, and void of life which is in the head.  
Not without cause therefore doth Saint Paul say, that we must be of the same mind which jesus Christ was of, for thereby his meaning is, to give us to understand that we which are members of Christ, must be answerable to him in union of affection, and will, which thing he teacheth yet more plainly in another place, where he saith that we be grafted into Christ after the likeness of his death and resurrection, meaning thereby that we which are joined unto Christ as an imp is to the stock of a tree, ought so to live of his life as there may not appear any deformity in us, but that as he hath died, so we must die also and as he is risen again, so we must rise again likewise, we must die unto sin and rise again unto newness of life, for that is the death and the life which he speaketh of.  
How shall we know that we be in him and are made partakers of his graces but by our endeavouring of ourselves to keep his commandments, and sooth the only mean to know and to be assured in ourselves that we dwell in Christ, and Christ in us, is our keeping of his commandments as john teacheth adding further that our knowing that he dwelleth in us is by the spirit which he hath given us, because that by that spirit we endeavour to follow him, and to frame ourselves to his will, whereby we yield proof of the union that is between him and us, for even as the children of the world witness themselves to be alone with the world by following their worldly lusts, ambition, covetousness, and pleasures, which may be likewise said also of the members of Satan. So in like case, the Christians show themselves to be made one with Christ by his holy spirit, when they follow Christ's steps, and make his life to serve them, as a most perfect rule to lead their lives by.  
What remaineth then to be done in this case? sooth that we on our parts do enforce ourselves by eschewing all slothfulness, which being hurtful, and noisome in this behalf, for as much as it is of such importance, that we cannot neglect it without wilful disappointing ourselves of our salvation and sovereign felicity.  
This way is narrow and rough, I confess it is so, as all Christians do, and so doth Christ himself say it also, for in as much as thereby we must forsake ourselves to follow Christ, which is very painful and hard to the flesh, which desireth nothing but her own pleasures and commodities, no doubt but we feel it, to be very bitter, and burdensome, but what for that, yet must we take that way without stepping aside one way or other, for that is the only way which after many labours and hard pinches, leadeth in the end unto life. As for the other way, it is very broad, fair, and accompanied with great pleasures but the end thereof saith our saviour, leadeth unto death.  
Now to consider that it is much better to go by labour to rest, by tribulation to joy, by death to life, than contrariwise to go by rest to labour, by joy to tribulation, and by life to death, and look what estate cometh last shall be everlasting.  
What thing then should hold us back or hinder us in the race. ' if it be the world, with all the goodness, honours, and pleasures thereof, let us understand that all those things pass away like an arrow which is shot at a white or mark, the trace whereof is not perceived any more, by the roughness and uneasiness of the way. Let us consider how there is nothing so uneasy nor rough which becometh not easy and smooth by continual use.  
If it be the infirmity and weakness of our nature, let us think upon him which hath promised to stand by us to help us, and to strengthen us, who being good will help us, & being almighty will also strengthen us, conditionally that we pray to him continually. Ask saith he and it shallbe given unto you seek and you shall find knock and it shallbe opened unto you.  
Provided always that we on our side do strive ourselves, for he helpeth not them that are idle and do nothing, he giveth his spirit, but it to such as feeling their own feebleness, and being displeased therewith, do earnestly desire and crave his spirit for help, to such as nothing asketh, nothing he giveth, it is even he himself that worketh in us, both the will and deed, howbeit not so long as we ourselves sleep, not so long as we fold our arms a cross, and much less so long as we resist him.  
The Kingdom of GOD saith JESUS CHRIST suffereth violence, and the violent plucked it to them, and who be those violent? they which being inflamed with great desire and zeal, to fashion themselves like to their head, and do violence and force to themselves to the intent that their nature and flesh being restrained and bridled, may not cast any impediment in the way of God's spirit, which worketh in them: those which feel themselves cold and lazy whether it be in praying to God, or in giving him thanks for all things, those that do quicken and stir up themselves without suffering themselves to go on and to be overcome of their flesh: Those which take pains to mark all their own thoughts and affections and to restrain them from passing their bounds, and from roving a stray, setting a sure watch upon their minds and following the counsel of the wise: Because that from the mind cometh the wellspring of all evil, and finally they which by CHRIST'S spirit do incessantly crucify the flesh with the lusts thereof.  
And of a truth we be of our own nature so contrary to GOD, and so bend to the seeking of ourselves and our affections are so heady and vehement, and we be haled unto evil with so great force of our flesh that we must not think that GOD can have his dominion in us, unless we use great force to overcome and subdue ourselves unto him.  
To conclude, that they only true mark of all Christians, and right believers, is love, without the which a man may well talk of Christ, and of the Gospel, and may well have the Sacraments and all the godly ceremonies that can be devised, and yet all shallbe nothing.   

Constancy in going forward unto the end of our race.  
THe fift part in this happy journey is Constancy & perseverance to the end, for if thou begin by time & find the way, and go a right, and continue not unto the end, thy reward is with them of whom Paul saith, their end is worse than their beginning.  
There is nothing in our life which suffereth so many changes, as our devotion, hot and cold, in and out, of and on, not in one mood so long as the Sparrow sits upon the ground. Thus man is rolled upon a wheel, that never standeth still, he is upon the side of a hill, where it is easy to slide, and hard to get up the flesh: therefore the Apostle moved with pity, seeing man stand upon such a slippery ground, as it were in a ship ready to sink, he crieth to them that stand surest take heed lest ye fall, that is, when thou hast put on the armour of light, and art in the spiritual field, to fight the Lords battle against the world, the flesh, and the devil, turn not back like Demas, but remember the comfort of Elisha, that there be more with thee, then against thee, and that the tempter can overcome nonê but them which yield. Take example of Zacheus, being called by Christ, immediately forsook the world, and embraced the Gospel: for all that serve God, are like the servant which received a print in his ear after the manner of the jews, in token that he would serve his Master for ever.  
The Apostle doth not teach us these phrases to doubt of our salvation, or of the mercy of God but of our Constancy in his service; nor lest we fall from our election, but lest we fall from our righteousness, this is a godly fear; and blessed is he saith Solomon not he which standeth in fear of God's mercy, but he which standeth in fear of his own frailty. Pro. 28.14. As job which feared all his works job 9 28. We must have confidence towards God, but diffidence towards ourselves, for God willbe true to us, if we be true to him: This fear is not contrary to faith, but cannot be without it, therefore take heed lest ye fall, is, take heed lest ye sin.  
Therefore the holy ghost crieth so often, be faithful even unto the death, be not weary of well doing: take heed lest ye fall, for when thou art weary of thy goodness, God doth not count thee good, but weary of thy goodness and when thou declines from righteousness, God doth not count thee righteous, but revolted from righteousness: according to the saying of the Prophet, If the righteous turn away from his righteousness, and commit iniquity, and do according to all the abominations that the wicked man doth, shall he live? All his righteousness that he hath done shall not be mentioned, but in his transgression that he committed, and in his sins, that he hath sinned, in them he shall die. Ezek. 18.14. As God's mercy endureth for ever, so our righteousness should endure for ever: every thought, word and deed of a faithful man is a step towards heaven, in every place he meeteth Christ, every good thing putteth him in mind of God, he seeketh to find him, and when he hath found him, he seeketh him still, he is not satisfied, because at every touch there cometh some virtue from him.  
jacob served seven years for Rachaell, and after them seven years more, and when he had served so many years, they seemed unto him as nothing because he loved her: he which served so long for Rachael, served all his life for heaven, and if he had lived until this day, he would have served God still, and thought it nothing because he loved him.  
To have the Ark but a while, doth more hurt to the Philistians, than benefit them: so to serve God but a while doth more damage us, then help us, for happier is the child that which never began, than judas whose end was worse than his beginning.  
Wisdom is angry with him which leaveth his righteousness to become worse, the vine would not forsake her grapes, the Olive would not forsake her fatness, the figtree would not leave his sweetness, but the bramble did, he is not the vine, nor the Olive, nor the figtree, but he was a bramble, made for the fire, which leaveth the joys.  
Let the dog turn to the vomit, and the swine to the wallow, but thou, like Abraham, hold on thy sacrifice unto the evening, even the evening of thy life, and then a full measure shallbe measured unto thee.  
The way to heaven, if men would bend themselves as much to do good, as they beat their brains to do evil, they might go to heaven with less trouble than they go to hell: our idle hours are enough to get wisdom, and knowledge, and faith, till we were like Saints among men.  
But if thou look only to thy steps, and tell the rubs which lie in the way, thou shalt go fearfully and unwillingly, every thing shall turn thee aside, and every Shalt shall step before thee, and take thy Crown from thee.  
But then lift up thine eyes from the earth, and look to Christ calling, the spirit assisting, the father blessing, the Angels comforting, the word directing, the Crown inviting, and then the fetters shall fall from thee, and thou shalt rise like the son and marvel how the thing could seem so hard, and be so easy, when you do well, remember that ye change not for worse, and doing so, you shall continue unto the end, and receive the blessing of eternal happiness, as our Saviour Christ saith, he that continueth unto the end shall be blessed.  
And we may the better hold on, & be constant, in going forward unto the end, it is good to make speed, and for this cause the Apostle saith So run that ye may obtain. 1. Cor. 9.24. which is the swiftest pace of a man, as though he should go faster to heaven then to any place else in the world, his meaning is this, that as a man doth watch and run, and labour to be rich quickly so he should hear, and pray, and study, and use all means to be wise quickly.  
Thus the Apostle understandeth when he biddeth us add, as if he should say; when thou art in the way to continue, and knowest good from evil, every day kill some vice, and every week sow some virtue, and make thy two talents five talents, and thy five talents ten talents, and ever be doing good, and at last it shall be opened; because thou hast knocked, Christ saith, the kingdom of heaven is gotten by violence; therefore a man must be earnest, and zealous in religion, for zeal is the love of God, and pleaseth God.  
Saint james saith, be swift to hear, we must be swift to pray, swift to obey, swift to do good, for he is not cursed only, which doth not only the Lords business, but he which doth it negligently, jere. 48.10. that is he which doth any thing before it, like him that would bid his friends first farewell, and follow Christ after.  
The Hound, which runneth for the hare, runneth as fast as possibly he can, and shall he that runneth for heaven creep more stowly than the Dial? our Saviour saith not that his father is glorified that we bring forth fruit, but that we bring forth much fruit, for is it not better to be vessels of gold, than vessels of brass.  
God hath placed us here in a race to run, we must therefore so run that we may attain the prize, we are grafts of the Lords planting, we must grow to the height and breadth of a tree and bring forth fruit, we are Pilgrims and strangers, and pass by the wilderness of this world, into our heavenly resting place: we may not stay by the way, but must remove our Tents, and continually march on forward until that day come when we shall enter into the land of promise.  
Now, that we may the better & with strength walk constantly, by continual increase in godliness in this our holy journey towards heaven: let us therefore embrace these comfortable duties of a true Christian, which the Apostle S. Paul giveth unto the Thessalonians the first & the 5.16.17.18. saying, Rejoice evermore, pray continually, In all things, give thanks: from these are to be gathered many profitable instructions.   

For the first to rejoice evermore.  
It is not an indifferent thing to rejoice, and not to rejoice, but we are commanded to rejoice, to show that we break a commandment, if we rejoice not: but here God commandeth to rejoice, as though some men did not rejoice enough: therefore you must understand to whom he speaketh thus in the Psal. 149.5. It is said let the Saints be joyful with glory, not let the wicked rejoice: and in Esay the 40.1. Comfort my people, not comfort my enemies, showing to whom this Commandment of Paul is sent. Rejoice evermore, it is not in this as Christ saith: That which I say unto you, I say unto all, but that which I say unto you I say unto all. Solomon saith five times that this is the portion of man under the sun, to receive in the gifts of GOD with thankfulness and to rejoice in them, He which would have us holy as He is holy, would have us joyful as He is joyful, He which would have us do his will upon earth, as the Angels do in heaven, would have us rejoice upon earth, as the Angels rejoice in heaven, He which hath ordained us the Kingdom of Saints would have us rejoice that we have such a Kingdom to receive.  
Therefore he saith to his disciples, rejoice that your names are written in the book of life, the spirit of God is called the comforter, because we should have joy in it. I will send you the Comforter saith Christ, to show that they which have the spirit have comfort too, and they which resist comfort resist the spirit: therefore the son of God is called the consolation of Israel, and that joy is where Christ is, as the light is where the sun is, therefore the chiefest joy is called the joy of the holy ghost, to show that they have the chiefest joy that have the holy ghost, and the greatest peace is called the peace of a good conscience, to show that they have the greatest peace which have a good conscience: therefore the faithful are to be anointed with the oil of joy, Esay 61.3. As though joy were their countenance, therefore they are said to be clothed with the garment of gladness, as though gladness did compass them like a garment.  
Saint Paul in all his Epistles doth join grace and peace together, to show that the peace of God doth follow them which have the grace of God: It is said in Deut. 30.9. That God rejoiceth to do us good, and in the 28. Deut. the jews are reproved, because they rejoiced not in the service of God. As the Lord loveth a cheerful giver, so he loveth a cheerful server, and a cheerful preacher, and a cheerful hearer, and a cheerful worshipper: as David saith, Let us sing hearty unto the Lord, showing, as it were, a tune which delighteth God's ears, that is, you must give hearty, you must love hearty, you must obey hearty, and when you do all these things hearty, than you shall do all things cheerefuly.  
Therefore now I may say unto those which resist comfort, and nourish grief, as the Prophet saith, who hath required these things of you: God doth require no sorrow, but the sorrow for sin, no fear but the fear to sin, no care, but the care to please God, nay he hath forbidden all care else, and therefore Saint Paul saith, Cast your care upon him, although God did not allow us to care, he sent his Apostles with this charge, to cast their care upon him, as we do cast our sins upon Christ: for God hath commanded us to labour, and not to care, but care hindereth our labours.  
As we are taught to discern of spirits and doctrines, so we must discern of care and sorrows, when we sorrow for any thing but sin, our sorrow is murmuring, for the sorrow of the heart, saith Solomon, is the consuming of the bones, that is it will pull down the strongest man that is, therefore let no man drink of sorrow before he taste it, for the charge is not to get thy living with care of the mind, but with the sweat of thy brows: Now as Saint james saith, Resist the devil, and he will fly from you, so resist sorrow, and it will fly from you.  
This is all the care, and all the fear, and all the repentance which ever could be found in the Scriptures: therefore let us pray to God every day, to turn all our joy into the joy of the holy Ghost, and all our peace into the peace of conscience, and all our sorrow into the sorrow for sin, and all our fear into the fear to sin, and so we may rejoice and sorrow together, fear and hope together, that is have one eye to the law to keep us from presumption, and another eye to the Gospel to keep us from despair and then this comfort is sent to us: Rejoice evermore or else we have nothing to do with it.   

It followeth the next duty to pray continually.  
AFter rejoice continually, he biddeth us pray continually showing that it must be such rejoicing continually, that we may pray continually too, or else he doth not allow us to rejoice, how can these two join together, pray and rejoice? some if they should pray cannot rejoice for their hearts, nay their hearts are sick, until their prayer be done, this is the difference between the rejoicing of the wicked and the godly.  
The comfort of the wicked is like a compounded medicine made of many mixtures, for there must be piping and dancing, and piping & feasting, and dallying at the game, or else they cannot be merry, but the comfort of the godly is like a light in the air which shineth, when no matter is seen, so the godly rejoice when no cause is seen, if they do but think upon God, they rejoice straightway, if there be but a prayer, and a thankfulness and a meditation, these are instruments enough for them, and they can be as merry as Birds in May, the reason of it is this, As Christ said I have another meat, which you know not of, so the godly have another joy which the world knoweth not of, of this joy a man may rejoice continually. And therefore Solomon saith: a good conscience is a continual feast Pro. 15.15. that is a continuallioy.  
Thus Saint Paul joineth rejoice, continually, with prayer continually, as if he should say, by this you shall know whether you rejoice well if you can pray to, that is if thy rejoicing move thee to pray, as the joy of the Angels maketh them praise God and sing, holy, holy, holy, always unto him. All this doth conclude, that as we should do Gods will on earth as it it is done in heaven, so we should rejoice in earth as they rejoice in heaven, and then this joy is a sign of another joy.  
Now we are to consider more particularly, the benefit of prayer: of all our duties this is the only duty unto GOD, which is given to none but God, according to that, Him only shalt thou serve, such an excellent thing is prayer that is offered to none but him, which Solomon calleth excellent.  
The second, it is such a pleasant thing that Saint Paul enjoineth to pray continually, with rejoice continually, to show that no man hath such joy as he which is often talking with GOD by prayer, as if he should say, if thou have skill to pray continually, it will make thee rejoice continually, for in the company of God is nothing but joy and gladness of heart.  
Thirdly, it is such a necessary thing that Christ calleth his temple the house of prayer, to show 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 us to dwell continually in one house together.  
Fourthly, if we endeavour ourselves to live uprightly and in the fear of God, according to the precise rule of his Commandments, we shall find such a heavenly life that it will make us like the Angels which are in heaven: for when we read GOD speaketh unto us, because we read his word, but when we pray we speak to God, because we commence our suits to him, and so prayer maketh us like the Angels which are always singing to God.  
The fifth, it is such a sweet thing above all other things that we do for God, that in the Revelations 7. the prayers of the Saints are called incense, because when they ascend to heaven God seems to smell a sweet favour like incense.  
Sixthly it is such a profitable thing that it doth more good than alms, for with alms I help but a few, but with my prayer I may help thousands, prayer is the rich man's alms aswell as the poor man's, for Pharaoh begged for prayer, aswell as Lazarus begged for crumbs.  
Lastly, it is so victorious and powerful that it overcometh God himself, which overcometh all things, for if we will overcome our Lord as jacob did, we must overcome him by prayer, this God showeth when he said to jeremiah, pray not for his people, showing that the prayer of the righteous is of such force & power that he forbiddeth them to pray when he would not grant, lest he should be overcome, this Christ showeth again when he resembleth his Father to the deaf judge, & the suppliant to the importunate woman, which cried upon him, and made him hearken to her, as if she had compelled him. We read that the jews did prevail more by prayer, than they could by fight, therefore one saith, he that can pray can do all things, because he can overcome God, overcome the devil, which hindereth all things.  
It hath such a hand in all things that it is like the sanctifier of every thing, it blesseth our thoughts, it blesseth our speeches; & blesseth our actions, for whatsoever thou dost, before thou hast blessed it with prayer, thou hast no promise that it shall prosper or do good, therefore we should not presume to use any of God's gifts, or any of God's graces without prayer, lest that which is good, do not good, but hurt unto us.  
For this cause Saint Paul teacheth us to pray before we eat. Rom. 14.6. for this cause Saint Paul prayed before he ioyrned. Acts 20.36. For this cause the Israelits prayed before they fought, for this cause the Preacher prayeth before he preach. It is a good thing to preach, and yet we see they do not pray me to preach before they pray, because Paul planteth, Apollo watereth, but God giveth increase.  
Even so we should not presume to exercise our faith, nor our repentance, nor our obedience without prayer, because there is no faith so perfect but it had need of prayer to strengthen it, there is no love so perfect, but it had need of prayer to confirm it, there is no repentance so perfect but it had need of prayer to continue it, there is no obedience so perfect, but it had need of prayer to direct it, therefore he doth sin which doth presume to do any good work without prayer, because he seems to do it, by his own power, for that he craveth not assistance from God, which giveth power to faith to bring forth works, as well as he doth to trees to bring forth fruits. Therefore no virtue hath done so much as prayer hath done, for all virtues have had their power from prayer: aman cannot pray hearty, when wrath, malice, or lust, or such like carry his mind away, this Paul witnesseth again when he saith, how shall they call upon him, in whom they have not believed, showing that none can pray, but they which have faith, and that is a sign the spirit is within, if we can pray: therefore 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 us a reasonable service to God, But here he seems to join an unreasonable service of God: for who did ever pray continually, or if we should pray continually, when should we hear, or preach, or when should we study, or when should we work, so one service seemeth to hinder all other service: but indeed it doth further all other services, and therefore we are commanded to pray continually, because we can do nothing without prayer: but if you imagine that this commandment is broken, if your lips be not always going, than you are out of Saint Paul's mind, for Saint Paul did not pray continually with his lips, and therefore he doth not mean a lipp-prayer only, neither did Paul frequent the Temple day and night, and therefore he doth not mean a Church-prayer only. And further it seems that the jews were not appointed to pray at all times, for they had set times of prayer, and therefore we read how Peter and john went up into the Temple at the time of prayer.  
Therefore to pray continually is to lift up our hearts continually unto God, and pray in our thoughts as Moses did, though he opened not his lips, 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 give alms a thought prayeth in his heart, that he may do good, when he is to hear a Sermon, a thought Prayeth in his heart that he may be edified and sanctified by it.  
Thus may we pray, and hear, pray and speak pray and eat, pray and study, pray and work together, therefore prayer seemeth a harder thing than it is for if it had been irksome for any to pray Saint Paul would not have joined prayer, and rejoicing together, it is not hard when a man doth it and rejoiceth.  
Now if you will know what prayer is acceptable with God? james saith the prayer of the just availeth much if it be fervent, ja. 5.16, not that the prayer of the wicked availeth any thing for Sal mon saith their prayer is abominable therefore it is sin, if it be never so fervent, but the person must be just, that is, he must be justified by a true and a lively faith in Christ jesus our Lord. By this thou mayest know whether thy prayer be acceptable with God or Noah.  
Thus much for the benefit and necessity of prayer. Now for the manner of prayer, there might be as much said, but for tediousness 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 we should pray.  
The fourth the Mediator which we should pray by.  
The fifth and last the affection which we should bring to pray.   
Now we are to speak of the third duty which Saint Paul doth admonish us of saying, In all things give thanks. 1. Thess. 5.18.  
These three duties are badges or Cognisances of a Christian soldier, that is, to rejoice in the mercy of God, to be fervent in prayer, and to give thanks to God in all things: The heathens which have no part in the Kingdom of Christ, are thankful for their life, liberty, wealth, and glory, and worldly prosperity, but Christians ought to be thankful even in persecution, in thraldom, in adversity, in shame, in misery and in death itself.  
Who hath not heard of the patience of job, his herds of cattle were driven away: his houses consumed with fire, his children slain, his body stricken with scurf and manginess, his wife loathed him, and his friends forsook him: what did job in all these miseries, what thought he, or what spoke he? his patience in suffering, and his words of thanksgiving do teach us how to bear adversity, the Lord, saith job, hath given, and the Lord hath taken it, blessed be the name of the Lord.  
What are we then that are neither thankful for riches, nor for health, nor for our pleasures in the abundance of all things: who hath given them unto us, 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 living with his good blessings.  
Let us look up into the heavens, there is God the Father of lights, there is our Redeemer jesus Christ, in whom are hid all the treasures of wisdom and knowledge: when we turn in our beads, when we see our fare and furniture on our tables, when we see our servants and children about us, when we see our money and houses, and lands, let us think with ourselves how many good men and faithful servants of God lack the same, & have not received these blessings in the same measure as we have done, in all these things God speaketh to us, and saith, I have given them thee, thou hast them at thy hands, use them well, and be thankful for them.  
If a man should declare what causes we have to give thanks unto God for all his benefits and blessings, no man could make an end, their is no beast in the ground, nor fish in the Sea, nor bird in the air, nor star in the heavens, no lease on the tree, no corn in the field, no sand in the shore, no drop of water, no spark of fire, but God hath given them all for the sons of men: so much are we bound always to give thanks to God, and to say with the Prophet, O Lord our God, how excellent is thy name in all the world: Let us confess before the Lord his loving kindness in his wonderful works before the sons of men.  
But who is able to render thanks sufficient to God for that he giveth us the knowledge of his Gospel, & maketh us know the secrets of his will: This is a great blessing, and far above all the other comforts of this life, they that have not this are in darkness, and in the shadow of death: we have to praise God, we must say, I thank thee O God for thou hast delivered me from this body of death, thou hast translated me unto thyself, that so I may remain with thee in glory, thus whether so ever ye turn, what state or part of life, or death so ever ye consider, whether ye be in trouble or peace, things present, or things to come, heaven or earth, life or death, you shall always find causes to be thankful.  
What have you that have not received, saith the Apostle, therefore to teach man to be thankful to his maker, he was not made in Paradise, the place of joy and happiness, but he being made out of Paradise, was brought into Paradise, to show how all his joy and happiness came from God, and not from nature, that he might know where to bestow his thankfulness, therefore David, to persuade all men to thankfulness saith, It is a good and pleasant thing to be thankful if we love goodness and pleasure, we are bound to be thankful.  
All things which we receive in this life are given us, lest we should want means to serve God, then because the Apostle requireth for all things as it hath been showed, to be thankful to God, he is not thankful before God, which thanks him only for his benefits: but he is thankful indeed which thanketh him for his chastisements: it may be while the Lord giveth, many will say, blessed be 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, job said, blessed be the name of the Lord.  
Now that it hath been spoken of these three principal 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 speak, heapeth up his lessons together, which he would have his sons to remember when he is gone, setting down in four next verses following, these four admonitions, two negative, and two affirmative, the first two negative, are, Quench not the spirit, 2. despise not prophesying, the affirmative are, Try all things, and keep that which is good, 2. Abstain from all appearance of evil.  
His first advice is, Quench not the spirit, 1. Thes. 5.19.20.21.22. that is when a good motion cometh, welcome it like a friend, and cross it not with thy lusts, the second admonition teacheth how the first should be kept, that is, despise not prophesying, and the spirit will not quench because prophesying doth kindle it: the third admonition teacheth how to make fruit of the second, that is, try the doctrines of them which prophesy, and thou shalt not believe error for truth, but hold the best: the fourth admonition is the sum of all, and cometh last, because it is longest in learning, that is, to abstain from all appearance of evil, for he which can abstain not only from evil, but from the appearance of evil, that man is so perfect, as can be in this sinful life, put all these together, and it is as if S. Paul should say, Quench not the spirit by despising of prophesying, neither despise prophesying because all do not preach alike, but rather when you hear some preach one way, and some another way, do you try their doctrines by the Scriptures, as the men of Berea did, and then choose that which is best, and soundest, and truest, having always such an eye to the truth, that thou abstain from all appearance of error, so zealous the holy Ghost would have us of our faith, that we set no atticle upon our religion, but that which is an undoubted truth.  
The spirit is quenched as our zeal, our faith and our love are quenched with sin; every vain thought, every vain word, and every wicked deed is like so many drops to quench the spirit of God, some quench it with the business 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 delays: that is, not applying the motion when it cometh, but crossing the good thoughts with bad thoughts, and doing a thing when the spirit saith do it not, sometime a man shall feel himself stirred to a good work, as though he were led to it by the hand, and again, he shallbe frighted from some evil thing, as though he were reproved in his ear: then if he resist, he shall straight seel the spirit going out of him, and hear as it were, a voice pronouncing him guilty, and shall hardly recover his peace again, therefore Saint Paul saith, grieve not the spirit, showing that the spirit is often grieved, before it be quenched, and that when a man gins to grieve and check, and persecute it, that is until he seem to have no spirit at all, but walketh like a temple of flesh.  
It is meant by the spirit the gifts and graces of the spirit, the spirit of God is the spirit of wisdom, and the spirit of truth, No man, saith Paul, can say that jesus is the Lord, but by the holy ghost. Again, the spirit helpeth our infirmities, the same spirit beareth witness with our spirit, that we are the children of God, it is he that leadeth us into all truth, and openeth our hearts to understand, and guideth our feet into the way of peace, O despise not the wisdom of the spirit, refuse not his help, but seek it, that you may be strengthened: Comfort yourselves in his testimony of your adoption, quench not the light he hath kindled in your hearts, disdain 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 vain, fulfil not your own wills, Abstain from fleshly justs: walk in the spirit, desire the best gifts, and let every man as he hath received the gift, so minister the same to another, as good disposers of the manifold graces of God.   

Despise not prophesying.  
THis admonition is as it were the keeper of the former, for by prophesying the spirit is kindled, and without prophesying the spirit is quenched, and therefore after, Quench not the spirit saith Paul, showing that as our sin doth quench the spirit, so prophesying doth kindle it, this you may see in the disciples that went to Emaus, of whom it is said, when Christ preached unto 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 marvel, that the spirit of man should be so kindled and revived, and refreshed with the word of God, for the word is called the food of the soul, take away the word from the soul, and it hath no food to eat, as if you should take food from the body, the body would pine, therefore Solomon saith, without preaching the people perish, therefore he which loveth his soul, had no need to despise prophesying, for than he famisheth his own soul, and is guilty of her death.  
Prophesying is the preaching, and expounding the word of God, and he is called a Prophet, and doth prophecy, that openeth unto us the will of God, despise not therefore to hear the word of God preached, turn not away thine ear from understanding. God gives power to his word, that it may work according to his good pleasure, it will let thee see the weakness of thine error, and settle thee in the way wherein thou shouldest walk: if it had been dangerous for thee to hear the prophesying of the Gospel, he would not have sent his disciples into the world to preach it, if Lydia should not have liked to hear Paul preach, how might she have known God, if those great numbers, which heard Peter and were converted had despised prophesying, and would not have heard him declare the grace of the gospel unto them, they had never considered the great mercy of God, nor sought to be instructed in their salvation, faith cometh by hearing saith the Apostle. This hath been the means by which Christ hath given knowledge to Kings and Princes, and all nations, it hath pleased God saith Paul, by foolishness of preaching to save them that believe. 1 Cor. 1. despise not then to come to the Church of God, to pray with the congregation of the faithful, to hear the Scriptures of God read, and expounded, it is the blessing of God, offered unto thee, he that despiseth it shallbe despised of the Lord, and he shallbe left in darkness, thus much for the negative parts which we must not do.   

It followeth to try all things and keep that which is good.  
AFter despise not prophesying it followeth try all things, as if he should say, but for all that try prophesying lest thou believe error for truth, for as amongst Rulers, there be bad Rulers, so among Preachers there be false Preachers, this made Christ warn his disciples to be ware of the leaven of the pharisees, that is, of their false doctrine, this made john say, try the Spirits, therefore, we read in the Acts 17.11. How the men of Berea would not receive Paul's doctrine before they had tried it, and how did they try it? It is said they searched the Scriptures, this is the way which Paul would teach you to try other, whereby he was tried himself, thereby you may see that if you use to read the Scriptures, you shallbe able to try all doctrines, for the word of God is the touchstone of every doubt, like the light which God made to behold all his creatures, so is the Scriptures to decide all questions, every doubt must come to the word, and all controversies must be ended at this tribunal, the Scripture must speak which is right, and which is wrong, which is truth, and which is error, and all tongues must keep silence to hear it.  
A man trieth his friend before he trust him, and shall not we try our faith which must save us, Saint Paul saith. Let every man be able to give a reason of his faith, is this a reason of our faith to say, I believe so, because Rome believeth so, or not rather because the word of God doth teach me so, it will not answer for them that die in heresy to say the Papists taught us so: for God saith, be not deeeived neither by Serpent, nor by Prophet, nor by Angels.  
God doth give unto his children the spirit of discretion and of judgement, to be wise and know what is that good and acceptable will of God, be not therefore deceived with words of men's wisdom, let not the baseness or simplicity of any cause you refuse the message which he brings, and carry not yourselves to liking of all that what so ever shallbe told you of such as bear a great show and countenance, this was it that deceived the people of God, they gave ear to false teachers which led them to worship the works of their own hands.  
The Scribes and Pharisees seemed so grave and wise, that the people thought nothing good but what they allowed, they were altogether aplyable to believe, to do, to speak, and to think whatsoever the Pharisees willed them.  
Christ saith bewane of false Prophets which come to you in sheeps clothing, but inwardly they are ravening wolves. Matthew 7. Saint john therefore saith, dearly beloved, believe not every spirit, but try the spirits whether they are of God, for many false Prophets are gone out into the world. john 11.4. and further declareth unto us how we should try them, herein shall ye know the spirit of God, every spirit that confesseth that jesus Christ is come in the flesh is of God. Again hereby you may try them, whosoever transgresseth and abideth not in the doctrine of Christ hath not God, he that continueth in the doctrine of Christ, he hath both the father and the son, if there come any unto you bringing not this doctrine receive him not into your houses, neither bid him God speed, hereby Saint Paul requireth the Galathians to try between him and their false Apostles, if any man, saith he, preach unto you otherwise then that you have received let him be accursed Gala. 1. Paul putteth Tymothie in mind, wherefore he left him at Ephesus, that is to command some that they teach no other doctrine, and to warn both the teachers, and the hearers that they give no heed to fables and genealogies which are endless, which breed questions rather than godly edifying, which is by faith.  
Thus are the people of God called to try the truth, to judge between light and darkness, God hath made them the promise of the spirit, and hath left unto them his word, they of Borea when they heard the preaching of Saint Paul, searched the Scriptures daily whether those things were so as he taught them, and many of them beloeved, so do you: give heed to instructions, and yet receive not all things without proof and trial, that they be not contrary to the wholesome doctrine of the word of God.   

Keep that which is good.  
WHen you have tried and found the truth, be constant and settled in it. A wavering minded-man is unstable in all his ways, follow the truth, and be not carried about with every wind of doctrine: The devil will come in the name of God, and change himself into an Angel of light, let him not take away the love of the truth from you: let him not remove you from faith, & a good conscience. Return not like Swine unto your mire: God hath purged your hearts, and made them clean, and except they be preserved, and kept occupied, the unclean spirit will return, and enter in, and dwell in you: so the last estate of you shallbe worse than the first.  
We have great cause to hearken diligently to the Apostle to keep that is good, for we see daily great confusion in all places, Satan would feign entangle us again with the error of the wicked, and seeketh to draw us from our steadfastnesse: Now is the time wherein God maketh some trial of his servants; now iniquity seeks to have the upper hand, they seduce people and say here is Christ, there is Christ, here is the Church, there is the Church, GOD give us his holy spirit, to guide us in judgement, that we may discern the truth from falsehood, and know the blessed and gracious will of GOD, that we may walk in his ways, and serve him in reverence and fear all the days of our lives, for as their are many seek Christ with an unfeigned heart, so their are many that seek Antichrist, and as their Bee many true professors of the truth of God, so are their many despisers of the same, this may we see here at home within this Realm, we may see it, and mourn for it in our hearts.  
Their practices are opened, they have broken out into open rebellion, to the breach of the peace both of God and man, they say with their lips GOD save King JAMES, yet they hold up their swords against him, alas! what hath he deserved at their hands? hath he not dealt mercifully, without cruelty, without shedding of blood? GOD preserve him that he may long reign over us, and bring all his enemies to confusion: What pretence make they for this their doing, that hereby they seek to have religion reform, thanks be to God religion is reform far better than ever our fathers knew of these many hundred years, for if those that lived before us might have seen and heard, as we see and hear, they would have rejoiced and thought themselves happy.  
But they would have the Mass, what find they or see they in it wherefore they should so desire it? Try all things saith Paul, therefore examine and try the Mass what we do learn by it, what doctrine, what godliness in life, what comfort of salvation, it is dumb and deadly service, it is the very key of their religion: the people are bound to be present at it, yet they neither receive any thing nor eat, nor hear, nor understand any thing, you are wise, you have reason, you are the children of God, be you judges herein, and judge uprightly, for it is God's cause: will they call this the Lords supper? Is this the Sacrament of our redemption, is this that which Paul received of the Lord, and delivered unto the Church? is this the showing forth of the Lords death till he come?  
They paint their banner with the Cross and five wounds, why bring they these Arms against us? Do not we believe the Cross of Christ, do not we rejoice and comfort our hearts, by the remembrance of his wounds? do not we read, and show forth to the people the story of the passion? God knoweth it, and the world can witness it, and they themselves cannot deny it, but that we make this work of our redemption, wrought, by the passion of our saviour Christ, the chief and principal rock and foundation of our faith: therefore say we with the Apostle, God forbidden that we should rejoice in any thing, but in the cross of our Lord jesus Christ. nay rather they are become our enemies because we believe in jesus Christ crucified because we say as God's word teacheth, that jesus Christ is the only advocate to the father for our sins, and that he hath with one suffering consecrated for ever them that are sanctified, and that the blood of jesus Christ his son, cleanseth us from all sin, for this cause are they become our enemies.  
Let us nothing fear their treacheries and attempts: let us keep that is good, and hold it fast until death: now that we have tasted of the good word of God, and have received the comfort of the Gospel: Let us not despise it, nor be weary of it, let us pray to God that he will establish the love of his truth in us, and that he will open the eyes of their hearts, & bring them to be partakers of those mercies which yet through ignorance they have despised.  
Now when we have tried by the word which is truth, and which is error, what shall we them do? keep that which is best, that is to say, as the truth, we must keep and hold the truth, that is defend it with thy tongue, maintain it with thy purse, further it with thy labour: in danger and trouble, loss and displeasure, come life, come death, think to do as Christ did, seal the truth with his blood, so thou must seal it with thy blood, or else thou dost not keep it, but let it go. Well did Paul put try before choose, for he which trieth may choose the best, but he which chooseth before he try, taketh oft the worst before the best.   

Now it followeth in this last admonition Abstain from all appearance of evil.  
AFter try all things and keep the best followeth abstain from all appearance of evil, as if he should say, that is like to be best which is so far from evil that it hath not the appearance of evil, & that is like to be truth, which is far from error, that it hath not the show of error, whereby showeth that nothing should be brought into the Church, or added to our religion, but that which is undoubted truth, without suspicion of error, it is not enough to be persuaded of our faith, but we must be assured of it, for religion is not built upon doubts, but upon knowledge.  
Hear we may marvel why Paul biddeth us abstain from all appearance of evil: because sin and heresy and superstition are hypocrisy, that sin hath the appearance of virtue, and heresy hath the appearance of truth, and superstition hath the appearance of religion: but this the Apostle doth note, that there is no sin, nor heresy, nor superstition, but if the Visor be taken away from it, it will appear to be sin, and heresy, and superstition, though at the first sight, the Visor do make it seem none, because it covereth the evil, like a painted sepulchre upon worms and rotten bones.  
Therefore keep yourselves not only from doing those things which are evil, but also from all appearance of evil: offend not the conscience of thy brother, that he may have no occasion to think evil of thee: commit not adultery, and withdraw thyself from the company of such unthrifty, light, and suspected persons, be not like to them that are such, lay not out thy money to usury, nor do any thing whereby others may think evil of thee, beware of uncharitable conveyance of thy money, be no Idolater, and leave of to do any thing that may bring you into suspicion of Idolatry, give not thy honour unto any creature, which is proper unto God, have no fellowship with their works, bear no show, no appearance of liking their evil, go not as they go, live not as they live.  
Saint Paul reproveth the Galathians, saying ye observe days, and months and times, and years, I am in fear of you lest I have bestowed on you labour in vain, Gal. 4. so doth he the Collossians 2. If ye be dead with Christ from the ordinance of the world, why as though ye live in the world are ye burdened with traditions, as touch not, taste not, handle not: so do the Idolaters, you should not be like unto them, they are the children of darkness, you are the children of light, they will not be like you, and forsake their false Gods, why should you then become like unto them, & forsake the God that made the heavens & the earth? you cannot make them ashamed of their errors, and to embrace the truth, why then should you betray the truth, and be partakers with them in error?  
The King Antiochus sent to jerusalem and to the Cities of juda, that they should follow the strange laws of the country, many of them chose rather to die, then to be defiled with unclean things, and so to break the holy covenant which God gave them. Machab. 1.  
Therefore, abstain from all appearance of evil, be not like the wicked of this world, you are the salt of the earth, you should not be partners of their corruptions but powder and season them: You are the light of the world, you may not be partakers of their darkness, but lighten and guide them, dissemble not, but serve God in the simplicity of your hearts, and in the sight of the world, let it be written in your foreheads, what you think in your hearts, why should any man be ashamed of God's truth.  
Thus we have heard the care of the Apostle in teaching the Thessolonians three principal duties of a Christian, that is to rejoice, to pray, and to give thanks, as hath been declared more at large, and withal for the confirmation thereof in the verses following four admonitions, which are as fortresses to hold up those duties that is, 1. quench not the spirit. 2. despise not prophesying. 3. try and examine all things, and so hold fast that which is good, the last is, abstain from all appearance of evil, which hath also been declared: Now when the Apostle had taught them these lessons, and set them forward in the race of true Godliness, like a good Pastor which hath care over his flock, he doth not thus leave them, but withal gives them a friendly farewell in the next verse saying, Now the very God of peace sanctify you throughout, and I pray God that your whole spirit and soul and body may be kept blameless unto the coming of our Lord jesus Christ. 1. Thessalonians. 5. verse. 23.  
That is as if the Apostle should say, our God is the God of peace, he giveth peace, and quietness to his Church, he doth mussel the Lion, maze the Tyrant, make blunt the Sword, and quench the Fire prepared against his servants, he giveth his sons peace and quietness among themselves, he abhorreth discord and malice between brethren: God is love saith john, and he that dwelleth in love, dwelleth in God, and God in him, he that loveth not his brother, abideth in death, God hath made us all members of one body, there is no respect of persons with him, no difference of learned and unlearned, wise or foolish, rich, or poor, his will is, that we all should be as one, of one mind, and that we should all think one thing, and speak one thing, and that we should be one fold under one shepherd, and with one mouth glorify the father of our Lord jesus Christ.  
For this peace Christ prayed for, saying, sanctify them through thy truth, bless them, take away all bitterness, and swelling from among them, make them Citizens of thy heavenly jerusalem, that they may live in peace, and love one another, that they may be one, as thou O Father art one in me, and I in thee. This peace we had need of, the peace of conscience within ourselves: of peace from the rage and fury of the world, and of peace of those that are of God's household. Let us seek peace at the hand of God, and he will 'stablish us in the peace of the Gospel, and so give us rest and peace of our souls.  
Now that we have heard some profitable means declared, to keep us constant from revolting and turning back, but to persever still forward in our race: it is therefore needful to consider how easily man may be deceived, that so the better we may know the corruptions and weakness of our nature: and therefore what cause we have ever to walk warily, to take heed to ourselves, and to pray unto God, that he will incline our hearts unto his testimonies: when I say man may be deceived, I mean not children, or babes, or the simpler sort of men only, but the learned, the wise, the politic, the, Kings and princes of the world, the teachers and rulers of the people, as appeareth by divers examples,  
To begin with Adam, the first man, when he was in Paradise, and made ruler over all beasts of the field, and was full of graces and blessings of God, he soon departed from the counsel of God, and gave ear to the Serpent, so easily was he deceived. Israel was as the apple of the Lords eye, a people whom the Lord loved, and to whom be gave their heart's desire, he delivered them from Pharaoh, and with an outstretched arm led them through the red Sea: who would have thought so great mercies would ever have been 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 turn from God? Moses was but absent a while, he went aside to receive the tables of the covenant, in the mean time they made unto themselves a molten Calf, and worshipped it, they offered unto it and said these be the Gods of Israel that have brought thee out of the land of Egypt, so easily were the wisest of them, and Aaron and the whole multitude deceived.  
The Children after them forsook the Lord and served Baal and Astroth, judg. 2. they have turned their backs to me, and not their faces saith God by his prophet jeremy 2. And was this offence of some small number? were they but few or of the base and simpler sort? no they departed from God in great multitudes, with full consent, and they warranted their doings by antiquity, and by the custom of their fathers before them.  
The Prophet saith according to the number of thy Cities were thy Gods O judah, and to the number of thy streets O jerusalem, have ye set up altars of confusion, even Altars to burn Incense unto Baal, jere. 11.13, Again in another place he saith, a great multitude even all the people that dwelled in the land of Egypt in Phathros answered jeremy saying, the word that thou hast spoken unto us in the name of the Lord we will not hear it of thee, but we will do whatsoever thing goeth out of our mouth, as to burn incense to the Queen of heaven, and to pour out drink offerings unto her, as we have done, we and our fathers, our Kings and our Princes etc. jere. 44.16. etc.  
Thus even among that nation which God hath chosen unto himself the Apostasy was so great the departure from true holiness was so universal that not only every City, but every street was defiled with their Idolatry, and besides the women with burntincense unto other Gods. A great multitude yea all the people with one consent cried out against their prophets and preachers, refusing to hear the word of God, but maintained their superstitions.  
The like may be said of the Scribes and pharisees, they were wise men, they were learned and carried a great show of holiness, yet they loved darkness better than light, they were blind leaders of the blind, they despised the commandments of God, for their own traditions, and not only they but Herod and Pontius Pilate with the Gentiles, and people of Israel gathered themselves together against the Lord and against his Christ.  
What shall I speak of those churches which the Apostles of Christ planted and watered, and confirmed in the truth, At Corinth Paul preached the gospel, they rejoiced at it gladly, he thanked God on their behalf that in all things they were made rich in him, in all kind of speeches, and in all knowledge.  
Yet soon after they abused the holy mysteries, they denied the resurrection of the dead, they became carnal, and had envying, and strife & contention among themselves: The Galathians also rejoiced so much in him, that he writeth thus of them, I beat you record that if it had been possible you would have plucked out your own eyes, and to have given them to me, yet they did not abide in the truth, but gave ear to false Apostles, and so were deceived.  
Therefore he reproveth them saying, O ye foolish Galathians, who hath bewitched you that ye should not obey the truth? Are ye so foolish that after ye have begun in the spirit ye would now be made perfect in the flesh, ye did run well, who did let you that you did not obey the truth, I am in fear of you least. I have bestowed labour in vain. Gal. 5.  
This frailty and weakness of our corrupt nature hath showed itself forth, and hath appeared in all ages, we and our fathers have gone astray, and have followed after lies, the Lord hath looked down from heaven upon the children of men to see if there were any that would understand and seek God, but all are gone out of the way, they are all corrupt, there is none that doth good, no not one, saith the Prophet David, therefore the Apostle beseecheth the Church of Thessalonica that they settle themselves upon a sure foundation, and that they be not removed from the truth: he putteth them in mind what they have heard, and of whom they have heard it, and exhorteth them to continue steadfast therein.  
Seek therefore the kingdom of God, and the glory thereof, and seek not yourselves, weigh truth and falsehood in an indifferent balance, so shall the heavier weight of the one, bewray the lightness of the other, what thing in the world is so massy, and so weighty as the truth?  
Therefore as the prophet saith, If ye will hear the voice of God, harden not your hearts, as they did in the provocation, and as in the day of temptation in the wilderness: it is no sin to yield unto God, it is no shame to lay apart all affections, and to change our minds to the denial of all ungodliness and imbracinge of true holiness.  
It is the part of a good Christian and a wise man to know himself, and to know the nature of his flesh, which he beareth about him, which fighteth always so mightily against the spirit, and to know the waywardness, and crookedness of his heart, and the weakness and vanity of his mind.  
Many are so far from this, they think all their ability is of themselves, I have, saith one, judgement, I have the light of reason, I have sense, I have understanding, and Counsel, and the ordering of mine own way, thus say they that neither know God nor themselves.  
The will and power to do well is of God, and not of ourselves, therefore we must humble ourselves under the mighty hand of God, and acknowledge that we are nothing, we must confess with S. Paul I know that in me, that is in my flesh, dwelleth no good. Ro. 7. Again it is not in him that willeth, not in him that runneth, but in God that showeth mercy. Ro. 9 Our Saviour Christ saith, that which is borne of the flesh is flesh and that is borne of the spirit is spirit, Iohn ●. And God saith the imagination of man heart is evil from his youth Gone, 8. this is his saying and his judgement of us: this we find true, for our will is froward, and our understanding blind: therefore saith the Prophet, O Lord I know that the way of man is not in himself neither is it in man to walk and direct his steps jere 12. Again the steps of man are ruled by the Lord. How can a man then understand his own way? Behold as the clay is in the Potter's hand, so are you in my hand. O Israel, I mould you and frame you to my glory saith the Lord. jere. 18.  
When the Apostle putteth the Corinthians in mind of that good success, which God gave unto his ministers, among them, he saith, such trust have we through Christ to God, not that we are sufficient of ourselves, but our sufficiency is of God. Cor. 3.  
Christ showeth this to his disciples saying ' I am the Vine, you are the branches, he that abideth in me, and I in him bringeth forth much fruit for without me ye can do nothing, john 15. To the Collossians Paul saith: It is God that worketh in you both the will and the deed even of his good pleasure. coloss. 2. It is God that disposeth our doings, and turneth our hearts as seemeth him best, he is able to make of the stones in the Streets children unto Abraham, he is able to take away our stony hearts, and give us hearts of flesh.  
The Consideration hereof leadeth us to seek help and comfort by prayer at the hand of God, and because we stand in need of continual help either to give us something that is good, or to deliver us from that is evil, the Apostle biddeth us pray continually, for the ears of the Lord are open to the righteous, therefore saith Christ, ask and it shall be given you, seek and ye shall find, knoek and it shallbe opened unto you Math. 7. Let us therefore go boldly to the throne of grace that we may receive mercy and find grace to help in time of need.  
David, a man according to Gods own heart prayed diversly, Open thou mine eyes, lighten my darkness, direct my feet into the way of peace: incline my heart O Lord, unto thy testimonies, establish O God that which thou hast wrought in us, take not thy holy spirit from us, be thou our helper in trouble. O forsake us not veterly! David being a great prophet of GOD found no way to attain unto knowledge of the will of God, unless God would open his understanding, and endue him with his spirit: faith is the gift of GOD, or else was the Apostles prayer in vain: therefore without the grace and mercy of GOD, we can do nothing to the setting forth of his glory, and to the attaining unto our salvation.  
The Apostle saith unto the faithful, Let your conversation be in heaven, from whence you look for the Saviour, even the Lord jesus Christ, Ye were once darkness, but now ye are light in the LORD, walk as children of the light, approving that which is pleasing to the Lord. The great day of the Lord shallbe dreadful and come suddenly upon the wicked, but to you it shall not seem sudden, which fear the LORD and put your trust in him, and take all care to be in readiness against his coming. Arm yourselves therefore strongly, the enemy is the devil with all his force, your strength standeth not in your own prowess or manhood, but in the mighty power of God, put on therefore the breastplate of faith, and love, he that believeth shallbe saved, he that abideth in love, abideth in God, and whosoever putteth his trust in him shall never be confounded.  
For the grace of God that bringeth salvation unto all men hath appeared, saith the Apostle, and teacheth us to deny ungodliness and worldly lusts, and that we should live soberly, righteously, and godly in this present world, looking for the blessed hope, and appearing of the glory of the great God, and our Saviour jesus Christ, which gave himself for us, that he might redeem us from all unrighteousness, and purge us a peculiar people unto himself, zealous given to good works. Titus 2.11.12.  
Therefore we must not always be children, but grow up and increase, and profit more and more, for we must never rest walking till we come to God, if we have faith, we must proceed from faith to faith, if we have love, we must abide and increase in love, if we have zeal, we must endeavour to be consumed with zeal, if we be liberal to the Saints distressed, we must double our liberality, and that with cheerfulness: if we read the Scriptures, we must go on, and continue in prayer, so we must still increase till we come to perfection, Let us be led forward saith the Apostle unto perfection. Hebr. 6.1.  
As God hath ordained a heaven for all true faithful Pilgrims, so hath he appointed a way to come to it, which way he that travaileth not shall never come to the end of his race, for there be many wrong ways, as there are many errors, but there is but one right way, as there is but one truth.  
To knit up this part with that warning and exhortation of the Apostle saying, Let us draw near with a true heart in assurance of faith, sprinkled in our hearts from an evil conscience, and washed in body with pure water, let us hold the possession of the hope without wavering, for he is faithful that promised: for if we sin willingly after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a fearful looking for judgement and violent fire, which shall devour the adversaries. Hebr. 10.22.23.26.  
So it cannot be that they which were lightened, and have tasted of the heavenly gift and were become partakers of the holy ghost, and have tasted of the good word of God, and the powers of the world to come, and they fall away, should be renewed again into repentance crucifying to themselves the son of God a fresh. Heb 6.4.5.6.  
The Apostle therefore admonisheth the faithful to have discretion in their walking, saying, Take heed that y●e walk circumspectly, not as unwise, but as wise, redeeming the time because the days are evil,  
Wherefore be ye not unwise, but understanding what the will of the Lord is.  
Speaking unto yourselves in psalms and hymns, and spiritual songs, singing and making melody to the Lord in your hearts.  
Giving thanks always for all things unto God the Father, in the name of the Lord jesus Christ.  
Now as all these parts of Scriptures going before in this Book are needful & special means to teach all true Christians to walk the right way towards heaven, whereby we may be able not only to walk 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 salvation agreeable to the same word of truth, and so to continue to the end of our race, then shall we be made happy for evermore, and be procured happy in the great day of our Lord, by our Lord: and, you blessed of my Father inherit the Kingdom of heaven which is prepapared for you from the beginning, which kingdom grant us Lord for Christ jesus sake.   
Amen.  
FINIS.