The Pilgrimage to Paradise. Compiled for the direction, comfort, and resolution of God's poor distressed children, in passing through this irksome wilderness of temptation and trial. By Leonard Wright. Acts. 14.22. Through much tribulation must we enter into the kingdom of God. Matth. 7.14. Strait is the gate, and narrow is the way that leadeth unto life, and few there be that find it. Seen and allowed. LONDON Printed by john Wolf, and are to be sold at his shop against the broad South door of Paul's. 1591. To the Right Honourable and my very good Lord, John, Lord Saint-Ihon, Baron of Bletso: L. Wright wisheth increase of honour and temporal prosperity: and after death, to joy with Christ in eternal felicity. THE patriarchs in old time complained (right Honourable) that the days of their pilgrimage were short & tedious: Genes. 47 job 14. 2. Tim. 3.1. but we may truly say, that the days of our crooked aged are most wretched and dangerous. Apoc. 12.12 When Satan (whose wrath being great because he knoweth his time but short) is transformed into an Angel of of light: and his peevish Ministers fashioned like to the Apostles of Christ, 2. Cor. 11 13 14. having their heads so fraught with novelties, their hearts so full of hypocrisy, and their tongues so smooth, eloquent and plausible: as by the persuadable words of man's wisdom, they are able to deceive (if it were possible) even the very elect. Mat. 24.24 They fill our ears with vain jangling, striving and contending about Church-plots and principles of doctrine (ever learning, 2. Tim. 3.7. and never able to come to the truth) as though Religion consisted only in speculation, without action, hearing, without doing, or knowledge, without execution To the great discouraging and amazing of many a simple soul. Who though in zeal of conscience very careful to please God, and fearful to offend him: yet by reason of ignorance unable to discern medicine from poison, or Religion from Superstition. For whose comfort and direction in the way of truth, godliness and virtue, I have penned this little volume. Which, as a true testimony of a thankful mind, for those favourable courtesies your Lordship hath vouchsafed to show me, I have presumed to dedicate unto your Honour: in hope, that in passing under your good name, the people shall the rather be moved to take the same in good part, and apply it to their profit. Humbly beseeching you to pardon my boldness, and accept it as willingly, as I offer it faithfully. And as duty binds me, my daily prayers to the Almighty for your Honour shall not cease during life. The Author to the Reader. IT is a true saying (gentle Reader) man doth purpose, but God doth dispose. For I had no sooner determined in discharge of my duty to frame this little volume: but that upon special occasion offered by some of Satan's brood (who under an hypocritical show of Religion, sought to corrupt the pure doctrine of the Gospel, deface the ministery, and subvert the state of Ecclesiastical government:) I was moved in zeal of conscience to stay my former pretence. And rather (as time then required) to apply my endeavours to the preventing of eminent dangers: as in my late published labour entitled, A Summons for sleepers: A Pattern for Pastors: A Display of duty: and The Hunting of Antichrist: with A friendly admonition to Martin Marprelate, and his Mates, may plainly appear. Tending chiefly to awake and stir up to repentance and amendment of life, such wicked and notorious offenders as are most grievous to the Church, and noisome to the common wealth. And to put all states and degrees of people in mind of their office and duty to God, their Prince and country. And now to proceed as one always willing and desirous what in me lieth, to further the glory of God, and profit his children: I have at length finished this my first pretended work: as a mean to encourage, strengthen & direct in the right path to eternal felicity, such weary wandering Pilgrims: as yet are weak in faith, doubtful in conscience, or distressed in mind. Craving thus much at thy hands (courteous Reader) that if it shall please the Lord in mercy so effectually to bless and fructify these my simple travails, as by the help and means thereof, thou shalt conceive in thy soul that spiritual comfort and heavenly consolation, which in heart I wish thee: then yield dutiful thanks to the highest, and charitably pray for me. vale in Christo. L. Wright. THE PILGRIMAGE to Paradise. Chapter 1. He that in Paradise will taste the fruits of Divinity, must first learn to know himself in the school of humility. HVmility is a virtue springing from the fear of God: the mother of meekness: and sister of devotion: without which no man can attain to the knowledge and feeling of his own misery in Adam: & felicity in Christ. A Bird, except her wings be moved downwards, can not fly up to the top of an hill: nor man, except the affections of his heart be humbled downwards: mount up to the tower of divine understanding. And therefore that godly father S. Augustine, Augustin de civitate Dei. compareth heaven unto a fair stately Palace, with a little door: whereat no man can enter, except he stoop very low. As who should say, God rejecteth the proud, and giveth grace to the humble and lowly. Psalm. 51. The true wisdom of a Christian Pilgram, consisteth especially, in the knowledge of his own imperfections. Then are we said to be righteous (saith jerom) when we acknowledge ourselves to be wicked transgressors. jerom in his first B. against Pelagius. Augustin. He hath much profited in this life (saith S. Augustin) that hath learned how far he is from perfection of righteousness. 1 Tim. 1.15 For the less opinion a man hath of himself: the more trust he hath in God. And the more he feeleth in his conscience, the horror of hell: Those that feel not the horror of hell, pass little for the joys of heaven. Psal. ●1. 17. the nearer he is to the joys of Heaven. None so near, as the humble penitent, whose heart is most deeply wounded with the grievousness of sins: nor none so far from true religion, as he who thinketh himself most perfect and very religious. The joys of Paradise are prepared, not for proud presumptuous Pharasyes', who seem in their own Eyes, Luk. 18. most just, pure and perfect: but poor humble Publicans, that justly condemn, themselves, as most vile, miserable and wretched. The Sun of man came not to call the righteous: Luke. 5.32.19, 10.15 23.24 but sinners to repentance. To seek up none, but those that do acknowledge themselves to be lost. To comfort and to raise up none with his Gospel: but those which be discomforted, and cast down by the law. Nor to anoint and heal none with his oil of gladness, but such broken and contrite hearts, Esi. 61. as (for grief of sins) are sick and mourn in zion. Chapter II. Of the loathsome deformity of nature through Adam's fall. All which parts of man (at the first) were in such perfect order and concord, framed together: as neither the immortal spirit did conceive any thing: the natural powers of the soul desire any thing: nor the terrestrial body, execute any thing, contrary to the will of God. All creatures under heaven, being obedient to the body of man: as the subjects to the Prince. The natural body, obedient to the reasonable soul: as the servant to the master. And the reasonable soul, with his affections, obedient to God the Creator: as the child to the father: till that cursed serpent our mortal enemy, found means to set them at variance, Mat. 26.41. and discord. Since which time, the nature of man became so frail and weak: the occasions unto evil, so many: and the illusion of Satan, 1 Pet. 5.8. so prompt, and ready: that except, God's special grace prevent him: he is apt and prone upon every light occasion, to yield unto sin, and wickedness. Being more easily brought to conceive an error, by one little word: then the truth by a long tale. And sooner seduced to consent unto vice, by one small example: then converted unto virtue, by many vehement persuasions. Rom. 11.17.24 And as the jewish Church was likened unto a garden Olive tree: whose branches in time, growing barren: were cut off, as unprofitable. And the gentles though by nature wild olives: yet being grafted in the same, were by grace, made fruitful. So is every natural man very aptly compared unto a wild & bitter crabtree. And as Abraham was removed from the forest of Babilonia: Gen. 11. and replanted in the fruitful garden of Canaan. Exod. 2. Moses from the wood of Pharaos' court: to the fields of Madian hills. And the Israelites from their hellish bondage in Egypt, through the red sea: Exod. 12. Psal. 80.8. to the flourishing land of promise. So must every child of Adam, 1. Cor. 10. ● Rom. 7.5.6 Mat. 15.13. Colo. 2.12. Rom. 10.14 Titus 2.15. be removed from the wild Wood of nature: And (by baptism) replanted in the fruitful orchard of grace: regrafted with the sweet Garden imps of true christian doctrine: and (with the pruning knife of ecclesiastical discipline) have they superfluous branches of sin and wickedness, daily cleansed and cut away: 1. Cor. 2.14 joh. 15.1. ● Math. 3.10. or they cannot bring forth true spiritual fruits, acceptable unto Gods divine taste. Chapter 3. Of the misery of Adam's brats, and vanity of the world. FOrasmuch as (of all other vices) that old rooted infection of pride, vainglory, and presumption, is most universally grafted in man: there is no thing more necessary or profitable to suppress and subdue his haughty affections then continual remembrance what he is: from whence he came: and whether he shall. That in calling to mind, Eccle. 7. his base metal: his wretched condition: and mortal generation: he may the rather be moved, more humbly, and lowly, to conceive and esteem of himself. The misery of mortality. What is man? telluris inutile pondus: an unprofitable lump of earth: like as one might say to a piece of ice: thou wast water: thou art water: and to water thou shalt turn again. So man was earth: Gen. 3. he is earth: and to earth he shall turn again. Thou hast fashioned me of mould and earth (saith job: job. 10.30. ) and I am become like dust and ashes. Oh homo (saith Chrisostome) si consideras, quid per o●, quid per nares, quid per ceteros meatus egrediatur, Chrisost. nunquam vilius sterquilium invenisti. What is man? ●is matter is base, slime, and clay: his nature weak, and feeble: his birth pain, and sorrow: his life vain, and miserable: his state slippery, & uncertain: his time short, and tedious: his sins horrible, and filthy: and his end, grievous and loathsome. What is man? A mirror of misery: a play of fortune: He is born in tears, groweth up in sighs, liveth in pain, and dieth in grief. and a pr●y of death. He is borne weeping and wailing, to show his wretchedness: he liveth laughing and toying, to bewray his folly: and dieth sighing, and sobbing, to declare his weak infirmity. What is man? Appulius a Philosopher, and scholar to Plato: describeth him in this wise. Men (saith he:) are living creatures, dwelling upon the earth: having souls immortal: brutish servile bodies, subject to death: light careful minds apt to error: vain in labours: divers in conditions: long or they be wise: their time but short: and during life never content. What is the state of man? Saint Bernard describeth it in this manner. There cometh before thine eyes (saith he) a man, poor, naked, and miserable: mourning that he is a man: blushing that he is naked: weeping for that he is a wretch replenished with misery and fearful for that his t●me is but sho●t. A great part of his life passeth away in doing that is evil: a greater part in doing nothing: and the greatest part, in doing things to small purpose. And as the life of man is vain, transitory, and miserable: even so is the world: with all things else, wherein humane nature taketh pleasure and delight: as health, wealth, honour, Psal. 39.6. Preach. 2. wisdom, strength, beauty, or whatsoever. What is the world? A vail of misery: A sink of sin: a mould of mischief: a den of thieves: a court of Satan: a purgatory of pain: a mother to the wicked: and a stepdame to the good. Where the proud and vicious are daily advanced without desert: and the humble and virtuous oppressed without cause: the weiwarde and seditious befriended, and the quiet and obedient molested: the ignorant and foolish permitted to speak: and the wise and discreet put to silence: crafty dissemblers extolled: and simple insiocents despised. What is the world? A second hell: full of ambitious desires: covetous conceits: careful studies: wicked wills: and devilish intents. A cruel serpent that biteth us with her teeth: scratcheth us with her nails: and swelleth us with her poison. Much like the deceitful Laban. Who made poor jacob serve seven years for fair Rachel: and in the end, deceived him with foul Lea. Even so the world promiseth health, wealth, and long life: and in the end, deceiveth us with poverty, sickness, and death. What is the world? Her mi●th is but sorrow: her pleasure, but pain: her wisdom but foolishness: and her wealth but misery. Where nothing is to be looked for, but even a rank of troubles, one following in another's neck. A great travel is created for all men, (saith jesus Sirach) and a heavy yoke upon all men's children. Eccles. 40. Some so p●nched with poverty & oppressed with misery: Some tossed and turntoiled with strife, and contention: some tormented with sickness, sores, and contagious diseases: that if an old man should set forth the tragedy of his life, from the day of his birth, As years diminish. so troubles increase. till his departure to the grave: a man would wonder that the body could suffer, and the heart could bear, so painful, and dolorous a pilgrimage. All the godly from the beginning have tasted the troubles of their time. Adam felt his part of misery: when his children did one kill an other, and saw the fall of his posterity, 900. years. Abraham felt his part of misery: when at God's commandment he wandered into a strange country, and suffered great troubles. Gen. 12. job felt his part of misery: when he saw the spoil and havoc of all his goods: the destruction of his children: and his own body (from top to toe) tormented with botches and sores: having nothing remaining but his wicked wise: who seemed to be left of the devil: not to comfort, but vex and tempt him, to blaspheme God. joseph felt his part of misery: Gen. 38. when he was sold of his brother, and imprisoned without cause. Noah felt his part of misery: being grievously mocked and persecuted of the wicked. Poor Lazarus was both sick, ●o●e, hungry and thirsty. Luk. 16. Father jacob. complained that his days were few and evil. David said he was a worm, and no man. Solomon was weary of his life: because all that ever he saw under the Sun: was nothing but vanity, misery, and vexation of mind. Father jerom complained, that Satan sought to overthrow him: and that his weak flesh was ready to consent. jer. 15.20. The Prophet jeremy cursed the day of his birth. jonas said, it was better for h●m to die, then live. Chrisostome called the days of his life, the days of his sorrow. Naziensen wept that his mother had brought him forth, to see such miserable days. Such travel hath God given unto men under the sun, Preach. 1. to be exercised therein. Chapter FOUR Of the brevity of man's life, and certainty of Death. ANd as the days of this our painful pilgrimage, are vain, and miserable: so are they short and tedious. The one foot no sooner on the ground: but the other ready to slip into the grave. Man that is borne of woman (saith job) hath but a short time to live, job. 14. and is full of misery. He springeth as a flower: fadeth like a shadow: and never continueth in one state. job. 9 My days (saith he) are more swift than a runner. We bring our years to an end (saith David) as it were a tale that is told. We are dying continually all our life long: every year, day, and hour. Our infancy lasteth a small while, and dieth. Our youth flourisheth a time, and vanisheth. Our manhood a time, and departeth. Our age a time, and by and by it is gone. The days Psal. 90. of our life (saith the Psalmist) are threescore years and ten: and though men be so strong, that they rub out till four score: yet is their strength then but labour, and sorrow: so soon passeth it away, and we are gone. The life of man is aptly compared to a vapour: to the trace of a cloud: Wis. ●. to a ship passing over the waves of the sea, Upon this condition we came into the world to leave it again. tossed and beaten with tempest: to a bird that flieth in the air: or a shaft that is shot at a mark, and never stayeth till it light upon the ground. Even so, man, assoon as he is borne, beginneth immediately, to draw to his end. The godly patriarchs who lived in the first age of the world, saw many years: yet at last the died. Death was always the end of their song. Adam lived 930-yeares: Seath 912: Enoch, 905: Kenan 910: Mahelaell, 895: Iared, 962: Mathusala, 969: Lamech, 777: Noah, 950: and they died saith the text. ABraham, the father of the faithful: David, a man according to Gods own heart: john Baptist, of whom our Saviour Christ said, there hath not risen a greater amongst the children of women: y●t they died. All the Prophets, Apostles, and godly martyrs, were greatly in God's favour: yet they died. Rich and poor, wisemen and fools: learned and ignorant: godly and ungodly: all must follow the dance of death. Many are gone before: the rest must follow after: when God doth call nature must obey. Wise Solomon, rich job, strong Samson, and fair Absalon, have trodden the path of all flesh. Great Alexander Conquered the whole world: yet could he find no weapon to conquer death. The stiffest steel yieldeth to the hammer: the strongest oak to the axe: and the stoutest heart unto nature. And therefore, king Philip of Macedonia wallowing in worldly wealth, and prosperity: commanded his chamberlain, every day at his up rising: sadly to repeat unto him these words. Remember king Philip, and forget not, that thou art a man, subject to mortality. All flesh is grass: and every man, the flower of the grass: the grass shall be withered, and the flower shall fall away. And as death is a thing of all other most certain and sure: so is the time of d●ath most uncertain and doubtful. Preach. 9.13 The Lord in his word hath revealed unto man, many notable lessons, touching the knowledge of his w●ll: yet not the day of death: b●cause he would have us live so, as every day might be the day of death. Knowing that as the course of this life, is the r●ce unto death: so is death the gate to eternal life. And therefore, as at night, we do willingly put of our garments: in hope the next morning to put them on again: He that will live, must learn to die. so ought we willingly to put of these our mortal bodies: assuring ourselves that after we have slept a while in t●e dust: to receive them again immortal. O homo Nosce Teipsum Behold thyself by me, such one was I as thou, & thou in time shalt be even dust as I am now. 1 Cor. 15. john 12.24 The wheat and other seed, though it die and rot in the ground: yet springeth up more beautiful then before It is written how certain summer birds lie dead all winter, Pliny. and revive in the spring. Lactantius. The Phoenix being burnt unto ashes, yet of the same ashes is bred to live again. So though our bodies laid shall be, to rot in loathsome grave: Yet afterwards in glorious state, more beauty they shall have: When death hath held them down awhile. Anon they shall arise, Eternally in joy to live With Christ above the skies. Chapter V The passage to Paradise is aptly compared to a warfare. PLato calleth a Philosopher's life, a meditation of death. But it may truly be said, that the whole race of a Christian man's life: is nothing else, but a continual warfare. Beginning and ending in the heart. For as the Israelites by bodily resistance, did assail, fight against, and overcome seven Nations, before they could obtain a temporal inheritance, in the land of Canaan: so must God's children, by spiritual resistance, Deut. 7.1. assail, fight against, and overcome their lewd lusts, wicked, appetits, 1 Pet. 2.11 and fleshly affections, with the hole host of vic●s: enemies most odious to God, and dangerous to man: james 4.1. before they can come to enjoy their eternal inheritance in the kingdom of heaven. The more contrary man is to himself, the more agreeable to the will of God. The chief Captain general in this continual conflict, is the mighty Lion of the tribe of juda: the prince of peace: the conqueror of death, hell, and sin: the great judge of the world, and bishop of our souls: which is Christ himself. The grand Captain of our enemies part: is the great red Dragon: the old crafty serpent: the deceiver of the world: accuser of his brethren: and governor of darkness: which is Satan himself. Mighty in power: subtle in policy: & skilful in war. Apt and ready (what in him lieth) to hinder the glory of God, and salvation of man. 1 Pet. 5.8. Who (like a ramping and roaring lion, seeking continually whom he may devour) knoweth how to use both riches and poverty, prosperity and adversity health and sickness: strength and weakness, beauty and deformity, as instruments and weapons, to serve his purpose. He tempted Adam, to eat the forbidden fruit: Aaron, to make the golden Calf: David, to commit adultery and murder: judas, to betray Christ: & Peter, to forswear him. He is the prince of this world: having all those which are without or against Christ: either by ignorance, not knowing him: or by heathenish life, not following him: or by violence resist●ng him: at his b●cke, to take part against us, with tooth and nail. The Lieutenants of the field: are fleshly sensuality, against spiritual reason. The sergeant of the band: the cursed children of darkness, Ephe. 6 12. against the faithful children of light. The common soldiers: the law of our members, against the law of our mind: the effects of the flesh, against t●e fruits of the spirit: oppression and wrong, against right and justice: subtle craft, and deceit, Gala. 5. against true simple meaning: pride and presumption, against humility and lowliness: and all other vice against virtue. Chapter VI The armour and weapons of a Christian Soldier. NOw forasmuch as our enemies, the children of the world: are more subtle, crafty, and politic in their generation, than the children of God: Mat. 24.24. able to deceive (if it were possible) even the very elect. Satan can transform himself into an Angel of light. Pharaos' sorcerer's could work marvelous strange wonders: Exod. 7. turn a rod to a Serpent: water into blood: and make quick Frogs. It is written that Simon Magus, could by sorserye fly in the air: turn stones into bread: make quick Serpents of brass: sickles to rea●e corn without hands: Images of stone to laugh: and dogs to sing. And being so many in number, as which way soever we turn, be sure to have one enemy or other to encounter with us. At our right hand, the world, the flesh, and the devil watcheth to entice us to our utter destruction. At our left hand, adversity, poverty and affliction of body is ready to cast us down, into the dungeon of despair. Behind us, our sins are at hand, to bewray us. Within us, our own conscience, belaieth to accuse us. Before us, are God's judgements read●e to condemn us: and hell mouth open to devour us. And seeing also that the soldiers of Satan, are so mighty in force, and strongly armed against us: having on the breast plate of injury: the girdle of falsehood: the shoes of discord: the shield of infidelity: the helmet of mistrust: the piercing darts of cruelty: the cannon shot of spiteful reproaches: the arrows of lying slanders: and the sword of the flesh, which is the doctrine of man: seeking continually to tempt, pervert, and utterly confound us. To resist their tyranny therefore, it standeth us in hand to be also well and strongly armed, with the breastplate of equity: the shield of undoubted faith in Christ: the helmet of assured hope: Ephe. 6. the shoes of knowledge, and peace in the holy Ghost: the girdle of truth, well buckled with patience, and constancy: the cannon shot of deep sighs proceeding from a true penitent heart: the arrows of bitter tears, brought forth by remorse of conscience: the piercing darts of humble fasting: devout praying, charitable giving, and virtuous living: and the two edged sword of the eternal word of God: which is lively in operation, Heb. 4.12. & entereth through even to the dividing of the soul, and the spirit: and the joints, and the marrow. Mighty and strong to cast down holds, and overthrow the imaginations of every thing that exalteth itself against the knowledge of God: 2. Cor. 10.41.5 and bring into captivity every thought to the obedience of Christ. In which spiritual conflict, are three kinds of soldiers. Some painful warriors: placed for a time, to be tried in this irksome vale of misery, on earth. Some triumphant conquerors: for whom is appointed a crown of victory, in the glorious kingdom of heaven. And some cowardly fugitives: for whom are reserved most grievous torments, in the loathsome prison of hell. For as that professed soldier, Esay 24. which in time of battle doth fly the field: and suffer his captain amongst his enemies, to be buffited, and beaten down: is but a dastardly coward, worthy of death: so that professed christian, which in time of persecution, and trouble, Math. 10.28.32. Rom. 10.9.10. doth fly the spiritual combat, and suffer Christ his loving redeemer, amongst his enemies, to be buffited, and borne down: is but a dastardly hypocrite, worthy of eternal torments. Forasmuch therefore, as he is now ready coming in majesty, and honour to muster, Heb. 10.37. Math. 25.3 reward, and crown with glory his conquering soldiers: and punish with severity, all cowardly fugitives: whose signs and tokens (as messengers) being already come before: to show that himself is not far behind. It standeth us upon, to keep our battle ray orderly: fight valiantly: watch carefully: pray heartily: believe faithfully: hope assuredly: endure constantly: and march on charitably: to stand fast: persever, and quite ourselves like men: the quarrel is Gods: 1. Cor. 16.13. the victory ours: the end, the salvation of our souls. Let us keep am●ane course: as it were betwixt Silla and Caribdes: presumption, and desperation: traveling our painful pilgrimage in humble obedience, Phil. 2.12. with fear and trembling: always ready to do our best, and trusting in Christ to perform the rest. Chapter VII. He that in Paradise will come to joy with Christ, must travel with patience under the cross of Christ. AS the Israelits could not come to the land of promise, Deut. 29. but by long painful travel through the wilderness: no more can we come to the promised land of rest: Act. 14.22. but by long painful travel through the wilderness of tribulation. The law of Adam's children, is to live in labour: Gen. 3. and the curse of eves brats to suffer affliction: yea all mankind do feel the biting of the serpent. Our elders in times past, Though these & such other familiar examples may profitably be used, to help the weak capacity of the simple: yet no man ought to ground his conscience upon the invention of man, which may err: but the truth of God which can not deceive. before they learned their A B.C. (to put them in mind of their calling) began always their first lesson with Christ's cross. Who in building their churches, did imitat the fashion of salomon's temple: so as the bodies thereof, might seem to represent the church militant: and the chancel, the church triumphant. And in the time of ignorance, was placed right over the door between them, a Rood, or cross of wood: to signify, that there is no way left us to pass from the one to the other: but only under the cross of our loving Redeemer. He that will taste of his glory in heaven, must first be partaker of his cup upon earth. He that after death will rejoice at his presence, 2 Tim. 2.3. must first in his life time mourn for his absence. He that will embrace him in his divine robes of honour, must think no scorn of his earthly rags of contempt. Luk. 9.26. Whosoever is ashamed of his cross in this life, He that will be crowned, must not grudge to be crossed. he will be ashamed of him in the life to come. He can not pass from joy to joy, but either from earthly misery, to heavenly felicity: or else from earthly felicity, to infernal extremity. There is no other way left for the members, Luk. 14.27. then to follow their head. Mat. 10.24.25. The Disciple is not above his master: nor the servant above his Lord. Seeing the good man of the house hath been called Beelzebub, Luk. 7.34. glutton, and a companion of the wicked: how can the servants look for better entertainment? If the Prophets, Apostles, and godly Martyrs of the primitive Church, (who suffered so patiently the persecutions and troubles of their time) might have come to the joys of heaven, by living here at ease in sensual pleasure and security: they were mad men so to despise the world, and afflict their bodies as they did. Esay had his carcase cut a sunder with a wooden saw. Hebr. 11. Amos thrust into the temples with a nail. john Baptist, beheaded. Daniel condemned to be eaten of Lions. All that will live godly in Christ jesus, must suffer persecution. 2 Tim. 3.12. The three Israelites, committed to the flaming fire. jeremy and Steeven stoned to death. Paul, beheaded. Thomas (preaching the Gospel in India) slain with a Dart. And Simon zealots preaching in Britain, was there crucified, etc. But these valiant and victorious conquerors, were w●ll assured, that prosperity and adversity, riches and poverty, life and death, are all God's gifts, james 1.3.4 to try, the hearts of men. That godly and valiant cha●p on Ignatius, scholar to john, and Bishop of Antioch, being condemned for t●e Gospel, to be torn and devoured of wild ●e●sses: Ignatius an. dom. 80. braced suddenly out in these words. So I may find Christ (saith he) I pass neither for beasts, teeth, fire, jebet, crashing my bones, renting my body, nor all the cruel torments, the Devil and his instruments can invent.. Who in the midst of his grievous pangs, did valiantly comfort himself, saying: jam incipio esse discipulus Christi. For as a Noble man's servant is known by his masters cognisance: Let no man count that a grievous misery, which Christ hath left as a badge of his blessing. so is a faithful Christian by bearing his cross with patience. It is written how a certain Pagan on a time using great injury and outrage against a godly christ●an, asked him in great disdain, what fruit or profit he received by his Christ. Is not this a singular profit (quoth he) that for all the bitter taunts cruel in●urie, An example of patience. and grievous outrage against me, yet I do patiently suffer, and willingly pardon thee without revenge? Chapter VIII. Of true repentance with her inseparable furniture. REpentance is an inward sorrow, compunction, and mourning of the heart, Psal. 51.17. 2 Cor. 7.10 and conscience for sins committed: and containeth three parts. Contrition of heart, confession of mouth, and reformation of life. 1 john. 1.8.9.10. Like as a man feeling his body grievously Math. 3.8. infected with sickness doth first acknowledge his disease: secondly, seek to the Physician for remedy: and thirdly, being cured, is careful to temper his diet, and keep his body from surfeiting again. So is it the manner and duty of every christian Pilgram, feeling his soul surfeited with sins: first by earnest repentance to acknowledge his own wickedness: secondly by humble, faithful, and devout prayer to seek unto Christ for pardon: and thirdly by restraining and subduing his fleshly appetits and unruly affections, to keep himself from falling again. And as when the air is one cast with storms, the Sun darkened with tempest, the clouds torn with thunder, and the ground bedewed with rain, strait followeth calm and fair wether. So when a penitent christian, feeling his conscience burdened with sins, doth humbly bewail and confess his faults: the tears (like drops of rain) trickling down his cheeks, with groaning, sighing and sobbing unto God for mercy: at last, by earnest, faithful, and devout prayer, being easily entreated and won: strait followeth pardon in Christ comfort of conscience, and quietness of mind. Psalm. 40. In this manner the Prophet David, confessed his sins to be more in number, than the hairs of his head. 4 Kings. 20 Manasses bowing the knees of his heart unto God, confessed his faults to be more than the sands of the Sea. Ezechias turned his face to the wall, and mourned heavily. Marry Magdalyn fell down behind jesus, Luk. 7. ●●. and lamented pitifully. Peter remembering the words of Christ, after he had for sworn him, Mat. 26.71. went out and wept bitterly. Which godly conversion (for that it seemeth grievous and painful to flesh and blood, so to resist and strive against the corruption of nature) is of some called penance. For Christ never assigned any other penance or satisfaction for sins: john. 8.11. but go thy way and sin no more. Thus wheresoever true repentance with her inseparable furniture (as humble confession: faithful prayer, and amendment of life) goeth before: their remission of sins (belonging only to penitent sinners) do always follow after. And where acknowledging of sins leadeth not the way: Luk. 2●. 3. there the gates of God's mercy is always shut. Chapter IX. Of Confession of sins. THere be four manner of confessions allowed before God. The first is public: as when for some notorious crime committed) the church is grievously offended: the guilty offender ought then to come forth in open assembly, and there (with an unfeigned show of repentance, 2 Cor. 2.3.9 and earnest desire of pardon) to make confession of his fault. Humble thyself (saith saint Ambrose) and entreat thy mother, Ambrose in his 2. B. of repentance Chap. 10. the church of GOD to weep for thee, and wash away thine offences with her tears. The second is, when one private person (by word or deed) hath done injury, hurt, or wrong unto an other: the party offender ought then in charitable manner to come unto him, james 5.16. Math 5.23.24. confess his fault, desire a brotherly reconcillation, and make satisfaction for the injury committed. Non remittitur peccatum (saith S. Augustine) nisi restituatur ablatum: August. that is to say, the fault is not pardoned, without restitution (either in effect, or affect) to the party offended. The third, when a man is distressed in mind, or troubled in conscience, he ought then to resort unto his pastor, or else some other learned man, whose office and duty is by the word of God, 2. Tim. 3.16 17. 2. Cor. 1.4. to instruct his mind, resolve his conscience, & comfort his weakness The fourth is a daily opening of our hearts in secret before God. Prou. 24. The just man (saith Solomon) falleth seven times, and riseth again. Who so hideth his sins (saith he) shall not prosper: Prou. 28. but he that confesseth and forsaketh them, shall have mercy. Chrisost. upon the 30. Psalm. homili. 2. Confess thy sins in this life (saith Chrisotome) that thou mayst have rest in the life to come: not unto the Priest, Auricular confession was first compelled by Pope Innocent. an. dom. 1198. Psalm. 32.6. 1 john 1.9. who is but thy fellow servant, but unto God himself, who is able to heal them. I said I will confess my sins unto the Lord (saith David) and thou forgavest the wickedness of my fault. If we acknowledge our sins (saith the Apostle) God is merciful and just to forgive us our sins, and cleanse us from all unrighteousness. Chapter X. Of faith, hope, and charity. FAith is a certainty of things, which are not seen: Hebru. 11.1 a sure persuasion and steadfast consent of the heart and conscience: wherewith man believeth that, which his dull capacity can not comprehend: and is divided into three kinds. The first is called a dead or fruitless faith, james. 2.19. referred only to Devils & reprobates: who though they believe the story of the Bible, and all the articles of the common Creed, except remission of sins: yet remain still in their damnable state. The second is to work miracles: Luk. 17.6. Mark. 9.23.11, 23. as with a certain assured persuasion, to believe that a thing shall come to pass: Acts 3.16. whereby the Apostles did cast out Devils and heal diseases: Which kind, is common as wel● to the reprobate as to the elect. Mat. 7.22.23. But the true, lively, and justifying faith: Math. 3.17. Acts 10.43. whereby God's wrath is pacified: our sins pardoned: our minds lightened: our hearts strengthened: james 1.6. Ro. 8.14.15. 1 Cor. 6.15.19. our praye●s heard: our requests granted: and we adopted the children of God, members of Christ, and Temples of the holy ghost: Hebru. 11.6. Math. 16.17. Ro. 10 17. Luk. 24.45. Ro. 10.10.1.16. without which it is not possible to please him: is a singular gift of God, whereby his holy spirit (by the preaching of his word and sacraments) doth seal and conform in the hearts and conscience of his elect, a certain assured trust: Which proseedeth rather from the affections of the heart, than the understanding of the brain. john 3.16. that only by and through the conception, birth, merits, death, passion, resurrection, ascension, & intercession of that pure innocent Lamb Christ jesus: to have free pardon & remission of sins, both original, and actual, and reign with him in glory for ever. Pope is an assured, constant, and unmovable expectation: which as an inseparable companion, Ro. 15.4.8.24. doth steadfastly look and long for the performance of those things, 1 Thes. 5.8. Titus 2.13. Heb. 10, 21. which faith believeth to be true: and is therefore called the blood of faith, and anchor of salvation. Love in general, is a common effect of favour and affection: and charity is love, reduced in due order, the handmaid of faith, and mistress of all other virtues. And as faith believeth the word, and hope waiteth for the promised reward: so charity seeketh to help, comfort, and relieve her neigh: Math. 7.12. 1. Cor. 13.4.7. hour. To profit and do good unto all: and to hurt or hinder none. To love all men in Christ, and for Christ's sake: and to hate none but sin, Rom. 13.10. Math. 5.44. joh. 13.35. and for sins sake. And as the spirit of life, descending from the head, disperseth into every part of the body: so that if any member shall not be partaker thereof, it cannot live, but perish terrestrially: even so the spirit of Christ, (being the head of his Church) so disperseath into every member thereof, quickening, knitting, and joining them together, by the virtue of concord, love, Mat. 22.12. joh. 13.35. and charity: that if any part, or member shall be separate, or cut from the same: it cannot live but perish eternally. Chapter XI. Of prayer and meditation. AS amongst the jews in old time, those beasts only, Leu. 11. Prayer must be grounded upon faith, and faith upon the word of God. which chew the end, were counted clean, and meet for the sustenance of man: so those men only which (by faithful prayer, and meditation) chew the cudd of their minds: are counted righteous, and meet for the kingdom of heaven. Meditation is the key of conscience, which openeth the closet of the heart: and the eye of the soul, whereby she seethe her whole estate, defect, and danger. Prayer is an humble lifting up of the mind unto God: the fruits of repentance, and food of faith: Colo. 4.2. consisting of two parts: invocation, and thanksgiving. Which Christ himself, hath not only in mercy ordained, as the chiefest part of Divinity: profitably appointed it, as the surest staff for a christian pilgrim to s●ay upon: Mat. 14.38. 1. Tim. 2.1. straightly commanded it, as the strongest defence for his poor distressed children to fly unto: and by his own example confirmed it, Luk. 22.40.41. as the only mean to obtain all things meet for the use and profit of man: Math. 7.8. Math. 6.9. but hath also prescribed, an ordinary rule, and firm (as it were his common store house of wealth and virtue) to direct our prayers according to his own divine wisdom. Wherein is contained all things necessary, both concerning his own glory: the health of our souls: and preservation of our bodies. Adding thereunto, a certain assured promise, confirmed with an oath, and sealed with his own blood: that whosoever do faithfully believe in him: put their trust in his mercy: and depend wholly upon his providence: Mat. 6.30. Act. 10.43. john 6.47. Mark. 11.34 joh. 16.23. shall have clean remission of sinnes, and eternal life. And whatsoever they shall profitably ask in his name: he will assuredly hear them, and grant their requests. Psal. 50. Call upon me in the day of trouble (saith the Lord:) and I will hear thee, and thou shall praise me. This is the trust that we have towards him (saith the Evangelist) that if we ask any thing according to his will, 1. joh. 5.14. he heareth us. If you abide in me, and my words abide in you (saith our Saviour) ask what you will, and it shall be done unto you. joh. 15.7. Whatsoever you shall ask in prayer, if you do believe (saith he) you shall receive it. Mat. 21, 22. The Lord is nigh unto all that ca●l upon him (saith David) Yea unto all such as call upon him faithfully. I will hear before you call, Psal. 145. yea while you are but even thinking to speak, saith the Lord. Esay 65. As truly as he heard jobes' prayer in the dunghill: jeremy, in the clay p●tte: job. 42. Lam. 3. Daniel 6.3. jonas 2. Act. 7. Daniel in the lions den: the three children, in the flaming fire: Iona● in the whales belly: and Steven under the stones: so truly will he hear the rest of his obedient children, All times, in all places and for all persons. james 1.6.7 that call faithfully upon him in distress, and mistrust him not. But he that doubteth (saith the Apostle) is like a wave of the sea, tossed w●th the wind, and carried with violence. Neither let that man think, that he shall receive any thing of the Lord. Some are not heard, Like a harper that playeth one tune and singeth an other. because they pray with lips only, without the affections of the heart. Some for ungratefully abusing Gods benefits, as though got by their own policy. Some in praying for superfluity, are justly denied things necessary. You receive not (saith the Apostle) because you ask not. james 4.2.3 And you ask and receive not: because you ask amiss. The matter in prayer lieth not in much saying, but well saying. It is not in the number of words, Math. 6.6.7 or loudness of voice: but the zealous affection of an humble penitent heart: Esay. 57 Psal. 31. and the fervent groaning desire of a troubled spirit: that as most delicate music, pierceth the heavens, and soundeth in God's sacred ears: as dainty meat pleaseth his divine taste: and as sweet incense, delighteth his heavenly smell. When Anna (a figure of the Church) did pray in the Temple: 1. King. 1. her hea●t and lips did move: but her voice was not heard: and yet God heard her. So was Moses said to be vehement in prayer, Exod. 14. when he spoke not one word. It is moreover to be observed: that our prayers for spiritual gifts, pertaining to the soul, ought always to be absolute, without condition: as well assured of remission of sins, and eternal salvation in Christ, according to his promise. But for temporal things pertaining to the body: to b●e always joined with this condition: that if it sha●l please his fatherly goodness, to grant our petitions. Because we are ignorant, what is most meet, and profitable for us. When it pleaseth the Lord to bestow a benefit of his children: his custom is, Phil. 2.13. first to stir up their minds: move their hearts: and open their lips, humbly to pray unto him. Phil. 2.13. And then (as a loving father) so far as shall further his own glory, and their salvation: to grant their requests. For whatsoever is contrary, is vnme●t for him to give: and hurtful for us to receive. And though our prayers be but weak, faint, For if God should straightly measure man's imperfections by the strait rule of his word, the most righteous man upon earth should not be able to stand before him. Mat. 9.24. Math. 7.6.15 29. Wisd. 1. and full of wandering fantasies: y●t in stirring up ourselves, what in us lieth: he will no doubt, put to his helping hand: sharpen our dullness: strengthen our weakness: pardon our imperfections: and accept our obedience. But contrariwise: as he is merciful, so is he just. As he is liberal, so is he wise. He appeared not unto Moses, before he had run out of Egypt, unto the hills of Madian. Neither will he endue the hearts of such, with his heavenly consolation: as are yet possessed with worldly vanities. He will not cast pearls before swine: not the children's bread unto dogs; Ne●ther give a taste of his treasure where there is no will to receive it. He will be found of those (saith the wise man) that tempt him not. Chapter. XII. Of true abstinence or fasting. FAsting serveth especially to three ends. First, to mortify, and subdue the lusts of the flesh. secondly, to stir up more fervent aptness, Tob. 12.9. Psal. 35.13. to meditation and prayer. And th●rdly, to be a testimony of our inward humility, and dutiful obedience to the will of God. We ought to fast (saith S. Ambrose) to keep our bodies from surfeiting: Ambrose. and our souls from sinning. The diseases of the mind (saith S. jerom) are to be healed with praying: jerom. and the lusts of of the body, with fasting. For even as a wanton pampered horse, doth strive to cast his rider: so doth a wanton pampered body, by nature, resist against reason, and virtue. And as a fat foul with few feathers, is unapt to fly in the air: so our prayers (as it were the wings of the soul) without abstinence of body: Luk. 2.37. Mat. 17.21. are unapt to fly unto heaven. The body of an obedient Christian, is the meetest temple wherein the holy Ghost delighteth to dwell. 1. Cor. 6.19 Psal. 51.17. An humble penitent heart, the fittest altar, whereon the Lord taketh pleasure, to receive our offerings: and the mortifying of our flesh, the most acceptable sacrifice, Rom. 6.12. Colo. 3.5.6 to appease the honourable majesty of our God. Yet always provided, that as he is well contented with the abstinence of the godly: so much more with the conversion of a sinner. He is greatly moved with the prayers of the just: but much more, with the restitution of the injurious. He is greatly delighted with the patience of the sick, james 1.3.4 james 2.15 but much more with the charitable hospitality of those that be whole. It is good to fast (saith S. Augustine) but better to give alms. Augustine in his 64. sermon of time. When the lusts of the flesh are mortified: our wronged brother satisfied: and our needy neighbour relieved: then God with our fast is well pleased. The sick for lack of stomach fast the poor for want of meat, The covetous chuff to spare his purse Augustine in his 41 sermon, in the wilderness. the glutton more to eat. The apish hypocrite for praise a good man for his soul's health always. Chapter XIII. A brief sum of Christian religion. AS the wise men of the East did offer unto Christ their costly presents of gold, Math. 2.11. frankincense, and myrrh: 1. Thes. 3.8 Heb. 13.15 Act. 10.4 Ephe. 4.24. 1. Thes 4.3 Math. 7.12 6.31.33. so the most precious thing that we can present unto him, is the gold of faith, and sure hope: the frankincense of zeal, and true devotion: and the myrrh of virtue, & charitable living. To honour him with due obedience: and depend wholly upon his providence. joining always practice with knowledge deeds, with words: keeping, with hearing: walking with talking: and expressing, with professing. Rom. 2.13. Knowing that not the hearers of the word, but the doers, shall be justified. Not every one that saith unto me Lord, Lord, shall enter into the kingdom of heaven: Mat. 7.21. joh. 13.17. Luk. 11.28. but he that doth the will of my father, which is in heaven. If you understand these things (saith our Saviour) happy are you if you do them. Blessed are they that hear the word of God, and ●eepe it. Christian duty consisteth in knowledge of the truth, faith in Christ, and obedience to his will. He that heareth the word willingly: understandeth it rightly: believeth it faithfuly: learneth it perfectly applieth it profitably: and keepeth it diligently: shall joy with Christ assuredly. And this is religion, or godliness, the ground of conscience, and true devotion. The word of God propoundeth; repentance seeketh: prayer findeth: faith apprehendeth: hope assureth: and charity performeth. And where faith never doubteth: nor hope never shrinketh: nor charity never ceaseth: there God never faileth. And this is the golden chain of salvation: the true pilgrimage to Paradise, and right ladder to heaven. To know and believe the truth, are two wings to fly unto joy: and to resist vice, and practise virtue, two legs to walk to felicity. john heard a voice from heaven saying: blessed are the dead which die in the Lord: Apoc. 14.13 even so saith the spirit, that they rest from their labours, & their works follow them. And he that will die in the Lord, must be careful to live in the Lord. It is an infallible rule, qualis vita, finis ita: to him that liveth virtuously. God doth always give grace to die faithfully. A joyful death followeth a charitable life: and a happy life ensueth such a death. So as he that liveth to die well, shall surely die to live better: whereas he that will not frame himself to honour and obey the giver of his life: is unworthy to have or enjoy his life. And as God in old tune, Levit. 21. was not contented to be served with the blind, lame, and maimed of the flock: so he that carelessly employeth the beauty and strength of his youth, in vice, vanity, and service of the Devil: as though old rotten bones, and dregs of age were good enough to use in the service of God: he seldom granteth either time to live long, or grace to die well. Such as live like wolves, do often die like swine. Commonly after a dissolute life without fear of death, followeth a desperate death, without hope of life. And it agreeth with all equity, right, and reason, that such as in lewd behaviour have passed their time: A wicked life deserveth a shameful death. should by rygure of justice receive their end. Chapter XIIII. An exhortation to endure constant in time of trial. IT is required in a true christian Pilgram, to be well and strongly armed with patience, and girt with constancy, to abide firm and stable in the time of temptation and trial: Ro. 8.36.38 39 so as neither prosperity, nor adversity, well, nor woe, life nor death, can once move, quail, or discourage him. Worldly riches are subject to many mishaps: bodily strength is taken away by sickness: and by age that daily cree●es on, beauty is soon consumed: but a true constant mind, comforted by God's holy spirit: no chance or misfortune can alter or quall. Elias in the desert, john Baptist in the wilderness, and Peter in prison with the rest of the Apostles in time of their pilgrimage, had but simple clothing, but the loins of their minds were we●l & surely gi●t. Whose commendations of Christ himself are very great: yet not so much for leaving their parents, friends, goods, and country to follow him: neither for their straight kind of living, or valiant courage in preaching: as for that they continued constant to the end. You are they that have biden with me in my temptation (saith he) and I will give you a kingdom: be faithful to the end, Luk. 22. 2●.29. Apoc. 2.10. Apoc. 21.7. and I will give you a crown of life. He that overcometh, shall possess all things, and I will be his God, and he shall be my son, Apoc. 2.7. and shall eat of the tree of life, which is in the midst of Paradise of God. But he that taketh the Plough in hand, and looks back, Luk. 9.62. Heb. 10. 3● is unmeet for the kingdom of heaven. Not every one that runneth: but he that cometh to the end of the goal, 1 Cor. 9.24 25. hath the garland. Not every one that worketh in the vineyard: but he that continueth until night, Math. 20. hath the penny. Not every one that fighteth: but he that getteth the victory, hath the crown of triumph. Not every one that beginneth well, Mat. 10.22 and doth good for a time: but he that endureth to the end shall be saved. When the Angel had wrestled and night with Gen. ●2. jacob: at last because it drew near day, desired to departed: (no quoth jacob) I will not let thee go before thou bless me. jacob by faith prevailed, and was therefore called Israel (that is to say) one that prevaileth with God: so all that will be taken at the last day for true christian Israelites: must by faithful prayer, patience and constancy, prevail with God. To become a Citizen of heaven, is an office of great honour: and no small matter to obtain so high a calling. We may not think to have that at the first chop, which all the godly before us have obtained in long time: with great troubles, grievous crosses, and many tears. An Oak springeth up by little and little in great space of years: and cut down again by many small strokes. The soft drops of water, by often falling, do pierce through the hardest stone. By continual persuasion, the hardness of man's heart is molifyed: and by continual prayers our God is easily entreated. Without great labour and long suit, a worldly benefit is not obtained at an earthly king's hands: so many we think ourselves most happy and blessed: if (when we have patiently waited in hope, with continual praying and entreating all the days of our life) we may yet at length obtain our long desired joys. Luk. 10 20. Happy and blessed is he whom the father of mercy endueth with his interior grace: so to work, run, and persever: as in the end he may say with the Apostle: 2. Tim. 4.7. I have fought a good fight: and got the victory. I have finished my course: and won the prize. Christ is to me life: and death to me advantage. To him with the Father, and the holy Ghost, be all honour, glory, and thanks for ever. Chapter XV. A comfortable consolation to the faithful troup of Christian Pilgrams. Pluck up thy heart, and rejoice, Sach. 2.8. Psal. 6.2.9. Luk. 12.32. Ihon. 16.20 33. little poor despised flock: for the Lord hath heard the voice of thy weeping: whose will and pleasure is to give thee a kingdom. Great are the troubles of the righteous: Psalm. 33.107. but the Lord himself is the defender of their cause, and will deliver them out of all. One hair of their head shall not perish: Math 10.30 for they are dearly bought. Even as a Father pitieth his own son: Psal. 103. so is our God merciful unto them that fear him. The natural infirmities of man, are not hid from his eyes: he knoweth whereof we are made: he remembreth that we are but dust. Psal. 116.13. Right dear in the sight of the Lord is the death of his Saints. He that toucheth one of his obedient Children, toucheth the apple of his own eye. Zach. 2. Esay 49. Will a wife forget the child of her womb, or the son that she hath borne: and though she do forget, yet will not I forget thee, saith the Lord. I have been young, Psalm. 37. and now am old (saith David) yet saw I never the righteous forsaken: nor his Children beg their bread. Yea, rather than Helias shall die for food: he will prepare the Ravens to feed him. 3 King. 17. Rather than Samson shall decay for drink, judg. 15. he will bring water out of an Ass' jaw bone, to refresh him. Rather than Israel shall starve for hunger: He will send Manna from Heaven, to nourish them. rather than his people shall perish for thirst: Exod. 16. he will turn the hard Rock into a standing water, Deutr. 8. to comfort them. Rather than any harm shall come unto his chosen: he will set his Angels to keep and preserve them: and carry the poor beggar into Abraham's bosom. Heb. 1.14. Math. 18.10. Psalm. 34. Euk. 16.22. Esay. 54. The Mountains shall move, and the hills shall fall down: but my loving kindness, shall never move, nor fall, saith the Lord. Psal. 12.5.1. They that put their trust in him (saith the Prophet) shall be even as mount Zion, which may not be removed, but standeth fast for ever. 1 Cor, 11.32 Not barren trees, but fruitful are yearly beaden. And though our loving Father, whose will and pleasure is, not to cocker his children in this life: but rather to punish their sins, that they should not be condemned in the world to come) do feed them for a time, Esay 30. with the sour bread of heaviness, and bitter water of affliction: to try them in the furnace of adversity: Prou 17. as the potter's vessel in the oven: or gold in the fire: Apoc. 3.11. yet the time of refreshing (no doubt) is even at hand. He will come shortly, and will not tarry: to wipe all tears from their eyes: and turn their sorrow, Apoc. 7.17. Esay 61 Math. 16.20 and misery into joy and felicity for ever. Whom the Lord loveth, him he chasteneth: Prou. 3. Tob. 12 and yet delighteth in him as a father in his son. Because thou wast beloved of God (saith the Angel to Tobias) it was necessary that temptation should try thee. Like as the Herdsman, when any of his flock are unruly, and stray from their fellows: sendeth forth his dog not of malice to hurt on devour them: but of love to save and reform them. Even so our heavenly Shepherd; when his sheep go astray, and offend him: he sendeth out his dog of tribulation: not of envy to hurt or destroy them: but of favour to correct and am●nd them. And as the skilful Physician prescribeth not one manner of diet, nor one kind of medicine, to all his patients: but only that which he knoweth most meet for their bodily health, according to the complexion of the man, and quality of the disease: so where as God our only sailfull Physician, knowing best what is meet and expedient for the health of all men, both body and soul: doth give unto some prosperity, some adversity, some health, some sickness, some quietness, Iams. 1 12. Phil. 4.11. and some troubles: it is our duty to rest contented with his will: knowing that he never faileth his children in necessity: nor suffereth them to be tempted above their power. 1. Cor. 10.13 Though he maketh a wound (says job) he giveth a plaster, job. 5. and though he smite, he maketh hole. Gen. 32. As in wrestling with jacob with one hand: he did comfort and strengthen him to overcome with the other. 2. Pet. 2●. So will he either strengthen the rest of his obedient Children, 1. Cor. 10.13 to endure and overcome their troubles: or else open a way whereby to avoid them. And often times those things, which are taken for punishments, are rather profitable medecins. For even as the Nurse, by anointing her breast with Aloes, doth wean her Infant from sucking: so doth God by tribulation and adversity: wean his Children from sensual delights. Deutr 1. And as Moses, by striking the hard stony Rock, with his Rod: brought forth plenty of Water: even so GOD by striking the stony heart of Man with affliction: bringeth forth tears of contrition. And as in the Goldsmith's Forge, the gold is fined, while the Coals are burned: so in the Forge of temptation and trouble: the faithful are tried, and fined: while the wicked are hardened and consumed. And as the seed, which is cast upon the land: unless it endure the coldness of rain, frost, and snow: can bring forth no fruit: no more can man: He that soweth in tears shall reap in joy. Prou. 10. Esay 51.4.5 52.4. unless he do patiently bear the cross of tribulation and adversity: bring forth true fruits of the Gospel. The patiented abiding of the righteous (saith Solomon) shall be turned into gladness. The Lord correcteth all those whom he loveth: Heb. 12.6. Apoc. 3.19. and scourgeth every son that he receiveth. So as there is no greater temptation, than never to be tempted: nor sorer whip, than never to be scourged. Yet such is the natural infirmity of man: that it God begin a little to chastise: we sorrow and lament, as though there were none other hell. And if we flourish a little in prosperity: we laugh and sing, as though there were none other heaven. Having more respect, how the world is inclined: then what the Lord hath commanded. Whereas we should not so much regard what we are here: as what here after we shall be. Not what we have now: but what we shall have, in time to come. For all that Christ died for, is yet behind. His kingdom is not of this world. The effect of his death, is not to make us flourish in this life. The joy of God's children, and sorrow of his enemies, beginneth not till after death. Hoc momentum, unde pendet eternitas. This is a place of temptation and trial: a moment of time, whereof dependeth eternity of life to come. The figure of this life: withal the glory pomp, 1. Cor. 7.31. 2. Cor. 5.17. 2. Pet. 3.13. and vanity thereof: shall vanish and pass away, and all things must be new. New heaven: new earth: new bodies: new minds: and all things new: such as neither eye hath seen: ear hath heard: nor heart hath understand before. Chapter XVI. Of the joyful state of God's children after the last judgement. AS the world had a beginning: so shall it have an ending. The heavens (saith the Apostle) shall pass away in manner of a tempest: 2. Pet. 3. the eliments shall melt with heat: and the earth with all things therein contained shall burn with fire, and be consumed. But the Lord will crea●e new heavens, Esay 51.8. and a new earth: Esay 65.17. and the former (saith the prophet) shall not be remembered nor come to mind. I saw (saith the Evangelist) a new heaven. and a new earth: for the first heavens, Apoc. 21. and the first earth were passed away, and there was no more sea. And I saw the holy city new jerusalem, All things shall be renewed and restored to the most excellent state of perfection, as in paradise before Adam's fall. come down from God, out of heaven, prepared as a bride, trimmed for her husband. And I heard a great voice out of heaven saying: behold the tabernacle of God is with men: and he will dwell with them: and they shall be his people: and he himself shall be their God with them: and shall wipe away all tears from their eyes. And there shall be no more death: neither sorrow: neither crying: neither shall there be any more pain: for the first things are gone. And there shall be no night there: Apoc. 22.5. and they need no candle, neither light of the sun, for the Lord God giveth them light: and they shall reign for evermore. Thy son shall never go down (saith the Prophet) and thy name shall not be taken away: Esay 60. for the Lord himself shall be thine everlasting light: and thy sorrowful days shall be ended. Esay 30. The move (saith he) shall then be as light as the sun: and the sun light shall be increased, seven fold: and have as much shine as in seven days beside. And as the new heavens, and new earth which I will make, Esay 66. shall remain before me (saith the Lord) so shall your seed, and your name continue: and from month to month: and from Saboth to Saboth: shall all flesh come and worship before me (saith the Lord) and they shall go forth, and look upon the carcases of the men which have transgressed against me: for their worm shall not die neither shall their fire be quenched: and they shall be an abhorring unto all flesh. As the gold is dissolved in the fire (saith S. Augustine) not to perish, Augustine de civitate dei. but to make it more fine, and pure: so the first heaven, defiled with the pride of Angels: and the first earth corrupted with the wickedness of man: shall vanish, pass away, and be no more seen. Not altered in verity, and substance: but changed in fashion, form, and shape. 1. Cor. 7.31 So as the nature, quality, and complexion, of corruptible Elements, agreeable to these our mortal bodies: shall then be transformed, to agree with our immortal, and purified bodies: 1. Thes. 4.16 and so remain for ever. And as we are now clothed, with the Image of Adam's corruptible body, 1. Cor. 15.48.49. subject to death and misery: Phil. 3.21. 1. Cor. 15.52.53. so shall we then be clothed with the Image of Christ's glorified body, changed into perfection and sincerity. When Christ shall appear (saith the Apostle) we shall be like unto him, and see him as he is. 1. john 3.2. And though we shall not then, as now: jerom. Mat. 22.30. Psal. 78.25. job. 19 be maintained and fed with elimentall food, but as the Angels in heaven: Not airy spitits but incorruptible bodies. Theodoret in his 2. dialogue. 1. Cor. 15.38.44. Luk. 24.39 Yet our bodies of the same humane nature, shape, and fashion, of flesh and bones, with all parts and members of a man, as in this life. Not altered in substance: but changed in property. Behold my hands and my feet (saith our Saviour his Disciples) for it is even I myself: handle me and see: for a spirit hath not flesh and bones as you see me have. joh. 20.19 Anselm. in lib. de simili, Chap. 48.49. Yet such was his body, as he entered the chamber where they were assembled, t●e doors being shut. Anselmus affirmeth that the glorifie● to ies of the just: shall be so pure, and perfect, as may easily pierce or penetrate, Mat. 13.43. Daniel 12. any other body, without resistance, or danger: and in beauty shall shine, as the sun. And as we shall be new men: so shall we have new senses to understand things, not as they seem: 1. Cor. 13.12. but as they are in deed: And behold the divine mystery of God, face to face. The fruition of whose glorious presence (as the original fountain from whence, all wisdom, gladness, joy, virtue, and true felicity, do proceed) shall so ravish, content, and satisfy, every member, 1. joh. 14. Act. 2.28. 1. Cor. 2.9. power, and sense of body, and mind, with fu●l perfection, of pleasure and delight: as neither eye hath seen: ear hath heard: tongue can express: nor heart imagine. In comparison whereof: all the va●ne pleasures of this world, are but feigned shows, or dark shadows. There was in the temple at jerusalem, and so in the tabernacle, two vales. The first in the sanctuary: and the second in sanctum sanctorum. The outward vale did signify the covering and concealing of those mysteries, glad tidings, of the Gospel, or doctrine of grace: pertaining to the church militant. 2. Cor. 3.13.14.18. Which at the death of christ (to show that the same was then revealed: the fiery sword, which kept the gate of Paradise removed: and the way to God the Father, unto all true believers, laid open) did rend and tear in sunder. Mat. 27.51 The inward vale, did signify the covering and concealing of those divine mysteries, which after the general judgement shall be revealed: when we shall see his glorious majesty face to face, as he is. Which vale had four colours, 1. Cor. 13.12 signifying the four Elements: being impediments, and lets, to keep us from the sight of those heavenly substances, which our immortal and glorified bodies, shall then behold. And as our Saviour Christ, Phil. 2. laid aside the pa●t of majesty: took upon him the form of a servant: and having performed due obedience, and subjection unto his father: is now advanced to the highest dominion, and crowned with honour and glory, that all knees shall bow unto him. So after the last day, Rom. 14.11 when he hath performed the offic● of a mediator: he shall yield up into the hands of his Father, 1. Cor. 15.24.25. both the kingdom, name, and crown of glory: Master Caluin in his institutions. and be content with that same glory which he enjoyed before the creation of the world: that God may be all in all. A Meditation of the Lords prayer. Our Father which art in heaven: hallowed be thy name. THy sacred word (oh heavenly father) whereby thou art known, the only Lord of mercy and judgement: Ro. 12.1.2. 1. Thes. 4 3. Rom. 10.17 Psal. 19.111. be hallowed, and sanctified in us. That by means of hearing thine everlasting truth: And viewing thy wondrous wor●es, most glorious in their kind: all states, and degrees of people, may continually be moved (with humble, thankful, and obedient hearts) to extill, praise, and magnify thy infinite goodness for ever. That all may turn to thy glory, and our salvation. Thy kingdom come. INcrease (most loving Father) thy faithful family upon earth: Gala. 1.4. Apoc. 22.20 Mat. 24.31. 1. Thes. 4.17 and make haste to deliver us, from this present evil world. Come Lord quickly, to shorten these our sinful days, and bring our miserable pilgrimage to an end. That all may turn to thy glory, and our salvation. Thy will be done in earth, as it is in heaven. OH merciful God, whose eternal will and pleasure is, to glorify them that glorify thee in themselves. 2 Thes. 1.10 1 Cor 6.20. 1 Thes. 4 3. We beseech thy fatherly goodness, so to frame our hearts in due obedience, to thy heavenly will: as our chief study care, and delight, may be wholly applied to the suppressing of falsehood and vice: th' advancing of truth and virtue: Luk. 14.27. and bearing with patience the cross of our loving Redeemer after him. That all may turn to thy glory and our salvation. Give us this day, our daily bread. OH most bountiful and gracious Sovereign: at whose mercies seat, all mankind must call, and cry for grace: Math. 7.7 at whose almsbasket, both King and Keaser are driven to beg their bread: at whose bountiful hands, Psalm. 145. all living creatures (in due season) expect the●r food. We humbly beseech thee: so to comfort, nourish, and relieve our souls with thy true and wholesome bread of life: john. 6.58. as the promise of remission of sins, and redemption in Christ, may assuredly be sealed in our hearts, and conscience. And at thy good will, and pleasure, give us thy daily blessing of food and raiment: Mat. 6.31.33. with all things needful for our bodily sustenance in this life. Da mihi Don. hody quod sufficit, & eras plurima petam, Chrisost. Not desiring with covetous worldlings, to wallow in superfluity: but with Solomon, a mean contented living, to aid necessity. That all may turn to thy glory and our salvation Forgive us our trespasses, as we forgive them that trespass against us. OH merciful Father, who hast promised free pardon and forgiveness of sins, conditionally, that we do humbly acknowledge our faults: joel. 2. Luk. 3.8. Math. 6.14.15. amend our lives: and show like pity and compassion, to our brethren that offend us. We humbly beseech thee, so to relent and mollify, our hard stony hearts, with the piercing oil of thy interior grace: as our love and charity towards them, Luk. 17.3.4. may declare the same promise to be thankfully received of us. That all may turn to thy glory, and our salvation. Led us not into temptation: but deliver us from evil. WE pray and beseech thee most gracious Sovereign to bridle and restrain the furious rage of Satan, our mortal enemy. Who like a ramping and roaring Lion, 1 Pet. 8.5.9. seeketh continually to seduce and lead us into error, sin, and utter destruction. Strengthen our weakness: 1 Cor. 10.30 quicken our dullness: pardon our negligence: increase our faith: and keep us in all truth godliness, and virtue. That we may always render unto thy glorious majesty (without beginning, change, or end) all honour, power, and dominion for ever, Amen. A most godly and comfortable prayer in time of adversity. OH eternal and most loving father, thou God of mercy and judgement: to whom all things in heaven and earth, do bow and obey. At t●e countenance of whose glorious majesty, the whole wo●ld doth tremble and quake. Who hath fashioned man of slime & earth, covered him in his mother's womb: and redeemed him from death and hell. Who seethe the very secrets of man's heart: understandeth his thoughts: and spiest out all his ways. To thee, oh heavenly king, I humbly bow the knees of my heart: beseeching thy fatherly goodness (in jesus Christ) to hear me poor wretched child of Adam: begotten and borne in sin: disquieted with troubles: wrapped in adversity, & oppressed with misery. Yet by thy secret purpose pertain to thy kingdom. An unruly sheep of thy fold, by election and calling: an unprofitable servant of thy household by obedience and duty. And unworthy son of thy family, by adoption and grace. I will call mine own ways to remembrance: confess mine iniquities against myself: and power out my complaint before thee. G●ue ear to my prayer O Lord: consider my distress: and ponder the voice of my humble desires. Let the words of my mouth, and the meditation of my heart, be always acceptable in thy sight: O Lord my strength and my redeemer. I have sinned most grievously (Oh merciful God) against heaven, and before thee. I have sore provoked thine anger, oh Lord: thy wrath is waxed hot, & thy heavy displeasure is sore kindled against me. And now in the vexation of my spirit: and the anguish of my soul (Remembering thy fatherly kindness towards penitent sinners) I appeal to thy eternal mercy: acknowledge my wickedness: and lament my grievous offences. My heart is broken with sorrows: my life waxed old with heaviness: and my years with mourning. How long wilt thou be angry with thy servant to Lord: how lo●g shall I seek counsel in my soul: and be so vexed in my spirit? How long shall I (poor sinful wretch) be tossed in these troublesome floods of mortality: bewailing the tediousness of this my irksome pilgrimage. The infant overcometh his mother with crying: the child his father with weeping: and the servant his master with submission. and wilt thou be no more entreated? Oh Lord, where are thy tender mercies, and loving kindness, which hath been ever of old? our Fathers hoped in thee, and were delivered: they put their trust in thee, and were not confounded. Thou art the father of the fatherless: and the helper of the friendless. Thou hast always heard the humble desire of the poor: thou preparest their heart to call upon thee: and thine Ears hearken thereunto. Thou deliverest them from wrong: and right dear is their blood in thy sight. Why art thou so full of heaviness then, oh my soul: & why art thou so disquieted within me? Oh put thy trust in God: for I will yet give him thanks, which is the help of my countenance, and my God. Yea though he kill me: yet will I trust in him. I will sing unto the Lord, so long as I live: and will praise my God while I have any being. He hath chastened, & corrected me: but not given me over unto death. And therefore my heart danceth for joy: my flesh shall rest in hope: and in my song will I praise him. I will honour him with due obedience: serve him in fear: and rejoice unto him with reverence. Rebuke me not in thine anger oh Lord; neither chasten me in thy heavy displeasure. Forsake me not in mine old age, when my strength faileth me: but comfort my heaviness: pity my misery: and relieve my necessity. Cleanse me from my secret faults: and pardon the sins of my youth. Grant me a new heart: a new mind: a new spirit: and a new life. And I will offer unto thee the sacrifice of thanks giving, and rejoice in thy salvation, oh thou most highest. Thy testimonies shall delight my soul, in the days of my trouble: thy statutes shall be my songs, in the house of my pilgrimage: and thy law shall be dearer unto me: then thousands of gold and silver. To thee oh heavenly Father, the Son, and the holy Ghost: three distinct persons in Trinity: and one God in power, might, and majesty: be everlasting glory, perpetual praise: and eternal thanks for evermore, world without end: Amen, The Table of the Chapters, contained in this book. Chapter I. He that in Paradise will taste the fruits of Divinity, must first learn to know himself in the school of humility. fol. 1. Chapter II. Of the loathsome deformity of nature through Adam's fall. fol. 3. Chapter III. Of the misery of Adam's brats, and vanity of the world. fol. 5. Chapter FOUR Of the brevity of man's life, and certainty of Death. fol. 10. Chapter V The passage of Paradise is aptly compared to a warfare. fol. 14. Chapter VI The armour and weapons of a Christian Soldier. fol. 17. Chapter VII. He that in Paradise will come to joy with Christ, must travel with patience under the cross of Christ. fol. 20. Chapter VIII. Of true repentance with her inseparable furniture. fol. 23. Chapter IX. Of Confession of sins. fol. 25. Chapter X. Of faith, hope, and charity. fol. 27. Chapter XI. Of prayer and meditation. fol. 29. Chapter XII. Of true abstinence or fasting. fol. 34. Chapter XIII. A brief sum of Christian religion. fol. 36. Chapter XIIII. An exhortation to endure constant in time of trial. fol. 38. Chapter XV. A comfortable consolation to the faithful troop of Christian Pilgrims. fol. 41. Chapter XVI. Of the joyful state of God's children, after the last judgement. fol. 46. A meditation of the Lords prayer. fol. 52. A most godly and comfortable prayer in time of adversity. fol. 55.