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Iacobs Ladder, or the way to Heauen. 1. COR. 9. 24. So runne that yee may obtaine.
Iacobs Ladder, or the Way to Heaven. 1. COR. 9. 24. So run that ye may obtain.
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BEcause I haue but one houre to teach you all that you must learn of me, I haue chosē a text which is like Iacobs ladder, that shewes you the way to heauen.
Because I have but one hour to teach you all that you must Learn of me, I have chosen a text which is like Iacobs ladder, that shows you the Way to heaven.
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This is all that you would know, and it may please God to open your eyes, that you may know it before ye depart.
This is all that you would know, and it may please God to open your eyes, that you may know it before you depart.
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Heare to practise, hinder not the spirit, but let it worke without resistance:
Hear to practise, hinder not the Spirit, but let it work without resistance:
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recorde when you are gone, and you shall see the great power of God, what he is able to doe for you by one sentence of this booke, if ye digest it well.
record when you Are gone, and you shall see the great power of God, what he is able to do for you by one sentence of this book, if you digest it well.
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So runne, &c. Then wee must see first how we should runne: Secondly, what we shall obtaine: Thirdly, what will hinder vs:So run, etc. Then we must see First how we should run: Secondly, what we shall obtain: Thirdly, what will hinder us:
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that is, we must see the way, the lettes, and the ende. Foure thinges marke in the way,
that is, we must see the Way, the lets, and the end. Foure things mark in the Way,
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first, begin betime, secondly, make hast: thirdly, keepe the way:
First, begin betime, secondly, make haste: Thirdly, keep the Way:
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fourthly, continue to the end, & thou shalt obtaine heauen, whither Christ by these steppes, is gone before thee.
fourthly, continue to the end, & thou shalt obtain heaven, whither christ by these steps, is gone before thee.
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When I haue set you in the way, I will point at all the lettes, stops, rubbes,
When I have Set you in the Way, I will point At all the lets, stops, rubs,
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and blockes which are before you, behinde you, beside you, the temptations of prosperitie, the temptations of aduersitie, the temptations of heresie, which stand in the streetes,
and blocks which Are before you, behind you, beside you, the temptations of Prosperity, the temptations of adversity, the temptations of heresy, which stand in the streets,
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like the fierie sworde to stop the way to Paradice.
like the fiery sword to stop the Way to Paradise.
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Then I will leade you to the mount, as God did Moses, and shew you a far off the blessed land the countrie aboue, that you may see where heauen is, what is the way to it,
Then I will lead you to the mount, as God did Moses, and show you a Far off the blessed land the country above, that you may see where heaven is, what is the Way to it,
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and what glory and happines is there.
and what glory and happiness is there.
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When I haue shewed you the way, the lettes, and the end, I will commit you to the race, and end as I began:
When I have showed you the Way, the lets, and the end, I will commit you to the raze, and end as I began:
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So runne that ye may obtaine. So run that you may obtain.
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So often as I haue read or considered these words which you heare, they seeme (me thinks) to put vs in mind that we are out of the way,
So often as I have read or considered these words which you hear, they seem (me thinks) to put us in mind that we Are out of the Way,
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and that there is another way, (if wee seeke it) nearer yet to the kingdome of heauen,
and that there is Another Way, (if we seek it) nearer yet to the Kingdom of heaven,
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then that which wee take, therefore the holy Apostle doth wa••e euery man to ponder his steps, (that running) wee may obtaine that which we runne for, which is the worthiest price that euer, was giuen,
then that which we take, Therefore the holy Apostle does wa••e every man to ponder his steps, (that running) we may obtain that which we run for, which is the Worthiest price that ever, was given,
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and neuer was giuen, but to him which kept this way that I will shewe you.
and never was given, but to him which kept this Way that I will show you.
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The Apostle sayth, that you must runne.
The Apostle say, that you must run.
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It is not an easie, nor a short iourney, which a drone, a dreamer, a snaile,
It is not an easy, nor a short journey, which a drone, a dreamer, a snail,
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or any carelesse man may performe, and take his ease, set forth when hee will stay at his pleasure, goe againe at his leasure:
or any careless man may perform, and take his ease, Set forth when he will stay At his pleasure, go again At his leisure:
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but he must alwaies runne, from the first day he setteth sorth, till he come to his iorneyes end:
but he must always run, from the First day he sets forth, till he come to his journeys end:
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for the glorious heauen is farre from the darke earth, & much adoe to aspire the top of Mount Stō,
for the glorious heaven is Far from the dark earth, & much ado to aspire the top of Mount Stō,
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but much more adou to aspire the top of Mount Heauen.
but much more adou to aspire the top of Mount Heaven.
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The violent take it from the slothfull, and the wicked runne to hell, with more paines which they take to doe euill,
The violent take it from the slothful, and the wicked run to hell, with more pains which they take to do evil,
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than the righteous need to take for heauen.
than the righteous need to take for heaven.
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The Apostle putteth the word so, before runne, to teach vs to looke to our way before wee runne farre:
The Apostle putteth the word so, before run, to teach us to look to our Way before we run Far:
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So runne, &c, as if he should say, moe runne than come home, as moe shoote than hit the marke.So run, etc., as if he should say, more run than come home, as more shoot than hit the mark.
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The heathen Philosophers, Plato, Socrates, Aristides, Phocion, Pericles, Solon, in their way did runne faster than we:
The heathen Philosophers, Plato, Socrates, Aristides, Phocion, Pericles, Solon, in their Way did run faster than we:
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Constancie, Temperance, Patience, justice, humilitie, simplicitie, integritie, contempt of death, contempt of the world, seeme to be buried with them,
Constancy, Temperance, Patience, Justice, humility, simplicity, integrity, contempt of death, contempt of the world, seem to be buried with them,
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and hid in the graue, before this Iron age was borne:
and hid in the graven, before this Iron age was born:
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yet because they ranne without Christ, they did not obtaine, but lost their labour, like a man which makes hast out of his way, takes more paines than if he kept the way,
yet Because they ran without christ, they did not obtain, but lost their labour, like a man which makes haste out of his Way, Takes more pains than if he kept the Way,
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and yet neuer comes whither hee would. The blinde generation which knowe not God, in their way runne faster than wee:
and yet never comes whither he would. The blind generation which know not God, in their Way run faster than we:
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Aske the Marchants which haue seene their life and our liues, or looke in histories and they will tell you, that our Religion is not like their superstition, our knowledge not like their ignorance, our faith not like their feare, our worship not like their seruice, our christianitie not like their Idolatrie:
Ask the Merchants which have seen their life and our lives, or look in histories and they will tell you, that our Religion is not like their Superstition, our knowledge not like their ignorance, our faith not like their Fear, our worship not like their service, our christianity not like their Idolatry:
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yet because they runne to the creature, for the creator, and followe vncertaine dreames, before the worde which came from heauen; they runne in vaine:
yet Because they run to the creature, for the creator, and follow uncertain dreams, before the word which Come from heaven; they run in vain:
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for their Religion, deuotion, and seruice, is to them that cannot requite it.
for their Religion, devotion, and service, is to them that cannot requite it.
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Many of our aduersaries, Papists, Anabaptists, Donatists, and the grossest heretikes, in their way runne fasten than wee.
Many of our Adversaries, Papists, Anabaptists, Donatists, and the Grossest Heretics, in their Way run fasten than we.
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They watch, they pray, they fast, and distribute more than we, yet because they runne to traditions, to Angels, to Saints, to Grosses, to Images to Reliques, inste•d of Christ,
They watch, they pray, they fast, and distribute more than we, yet Because they run to traditions, to Angels, to Saints, to Grosses, to Images to Relics, inste•d of christ,
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and challenge merite of all that they doe, and would bee canonized beside, that all posteritie might honour them as they doe Saints:
and challenge merit of all that they do, and would be canonized beside, that all posterity might honour them as they do Saints:
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therefore as the Pharisies had their rewarde when men praised them, so haue they when one doth worship another.
Therefore as the Pharisees had their reward when men praised them, so have they when one does worship Another.
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If many runne and do not obtaine, how easie is it to runne in vaine, and how happie is he which obtaineth that, that all men wish:
If many run and do not obtain, how easy is it to run in vain, and how happy is he which obtaineth that, that all men wish:
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when so many misse it for nothing but for this, because they runne out of the way.
when so many miss it for nothing but for this, Because they run out of the Way.
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You haue heard, read, and done much, and more would doe, to obtaine eternall life with the Angels in heauen,
You have herd, read, and done much, and more would do, to obtain Eternal life with the Angels in heaven,
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for this ye pray and fast, and watch, and obey the lawes of God, and come together euery Sabboth to heare, to pray, to praise and serue him which giueth.
for this you pray and fast, and watch, and obey the laws of God, and come together every Sabbath to hear, to pray, to praise and serve him which gives.
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How many prayers, how many fastes, how manie watches, how many works, how many houres in reading the word, in hearing the word, in receiuing the sacramēts, in examining your hearts, in chastising your flesh, were spēt & lost if you shuld run in vaine? as Esau hunted for a blessing & wēt without it.
How many Prayers, how many fasts, how many watches, how many works, how many hours in reading the word, in hearing the word, in receiving the Sacraments, in examining your hearts, in chastising your Flesh, were spent & lost if you should run in vain? as Esau hunted for a blessing & went without it.
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Therfore the holy Ghost doth say nothing, but it is like a marke in our way, to shew vs when we are in, & when we are out:
Therefore the holy Ghost does say nothing, but it is like a mark in our Way, to show us when we Are in, & when we Are out:
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for God would not haue vs lose our labour like Labā, which could find in his hart after Iacob had serued him twentie yeeres to send him away emptie:
for God would not have us loose our labour like Labā, which could find in his heart After Iacob had served him twentie Years to send him away empty:
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but he would haue you to seeke and finde, to aske and receiue, to runne and obtaine,
but he would have you to seek and find, to ask and receive, to run and obtain,
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therefore hee saith, so runne that ye may obtaine. As there is a heauen, so there is a way to heauen:
Therefore he Says, so run that you may obtain. As there is a heaven, so there is a Way to heaven:
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one way Adam came from Paradise, and by another way hee must returne to Paradise: the passage is not so stopt, but there is a way, though a straight way,
one Way Adam Come from Paradise, and by Another Way he must return to Paradise: the passage is not so stopped, but there is a Way, though a straight Way,
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and a doore though it be a narrow doore, and therefore few doe finde it, onely they which are like Iacob, doe see a Ladder before them,
and a door though it be a narrow door, and Therefore few do find it, only they which Are like Iacob, do see a Ladder before them,
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as Iacob did, he had many dreames before and did not see it, at last he dreamed,
as Iacob did, he had many dreams before and did not see it, At last he dreamed,
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and beholde a Ladder which reached from earth to Heauen, and all the Angels descended and ascended by it, to shew that no man ascendeth to Heauen, but by that Ladder:
and behold a Ladder which reached from earth to Heaven, and all the Angels descended and ascended by it, to show that no man Ascendeth to Heaven, but by that Ladder:
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this Ladder is Christ, which saith, I am the way, and therefore he biddeth vs to follow him.
this Ladder is christ, which Says, I am the Way, and Therefore he bids us to follow him.
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If we must follow Christ his steps, let vs see how hee went to Heauen, hee begunne betime,
If we must follow christ his steps, let us see how he went to Heaven, he begun betime,
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for at twelue yeares of age hee saide, I must goe about my Fathers busines:
for At twelue Years of age he said, I must go about my Father's business:
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hee made speede, for Iohn saith, That hee spake and did moe good thinges in three and thirtie yeeres than could be written:
he made speed, for John Says, That he spoke and did more good things in three and thirtie Years than could be written:
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he kept the right way, for when he said, who can accuse me of sinne? none would accuse him of any,
he kept the right Way, for when he said, who can accuse me of sin? none would accuse him of any,
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though they watched him for that purpose:
though they watched him for that purpose:
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Hee continued well, for hee dyed like a Lambe, and prayed to his Father, and forgaue his enemies.
He continued well, for he died like a Lamb, and prayed to his Father, and forgave his enemies.
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Therefore we will call the steps of this Ladder, Maturè, properè, rectè, constanter, that is, begin betime, make hast, keepe the way,
Therefore we will call the steps of this Ladder, Maturè, properè, rectè, Constanter, that is, begin betime, make haste, keep the Way,
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and holde to the end, and thou shalt goe after thy master.
and hold to the end, and thou shalt go After thy master.
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Touching the first, beginne betime, God requiring the first borne for his offering, and the first fruites for his seruice, requireth the f••st labours of his seruants,
Touching the First, begin betime, God requiring the First born for his offering, and the First fruits for his service, requires the f••st labours of his Servants,
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and (as I may say) the maidenhead of euery man, because the best season to seeke God, is to seeke him early,
and (as I may say) the maidenhead of every man, Because the best season to seek God, is to seek him early,
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and therefore Wisdome saith, They which seeke mee early shall find:
and Therefore Wisdom Says, They which seek me early shall find:
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but to them which deferre she saith, Ye shall seeke me, but ye shall not find me.
but to them which defer she Says, You shall seek me, but you shall not find me.
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Wee haue long purposed to serue God, and euery man thinketh that he should be serued,
we have long purposed to serve God, and every man Thinketh that he should be served,
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but wee cannot accord of the time when to beginne.
but we cannot accord of the time when to begin.
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One saith, when I am rich, another saith, when I am free, another saith, when I am setled, another saith,
One Says, when I am rich, Another Says, when I am free, Another Says, when I am settled, Another Says,
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when I am old, then I shall be fit to fast and pray.
when I am old, then I shall be fit to fast and pray.
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Thus because wee are giuen to set the best last, that we may haue a longer time for our sinnes and pleasures,
Thus Because we Are given to Set the best last, that we may have a longer time for our Sins and pleasures,
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like the Iewes in the first of Agge, which said alway, The time was not yet come, when they should build the Temple.
like the Iewes in the First of Age, which said always, The time was not yet come, when they should built the Temple.
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Therefore the holy Ghost crieth so often, This is the acceptable time, this is the day of saluation, to day heare his voice, like Rebeccah which taught her sonne the neerest way to get the blessing.
Therefore the holy Ghost cries so often, This is the acceptable time, this is the day of salvation, to day hear his voice, like Rebecca which taught her son the nearest Way to get the blessing.
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So soone as man was created, a law was giuen him, to shew that he should liue vnder obedience from the day that he is borne:
So soon as man was created, a law was given him, to show that he should live under Obedience from the day that he is born:
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so soone as he is borne, he is baptized in the name of God, to shew that when we cannot runne to Christ, we shuld creepe vnto him,
so soon as he is born, he is baptised in the name of God, to show that when we cannot run to christ, we should creep unto him,
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and serue him as wee can in youth and age:
and serve him as we can in youth and age:
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so soone as hee beginneth to pray he saith, thy name be hallowed, thy kingdome come, thy will be done,
so soon as he begins to pray he Says, thy name be hallowed, thy Kingdom come, thy will be done,
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before he aske his dayly bread, to shew that we should seeke the will of God before the food that we liue by, much more before the sinnes & pleasures which we perish by.
before he ask his daily bred, to show that we should seek the will of God before the food that we live by, much more before the Sins & pleasures which we perish by.
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So soone as the Lord distributed the talents, he inioyned his seruants to vse thē:
So soon as the Lord distributed the Talents, he enjoined his Servants to use them:
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who is so young that hath not receiued some talent or other? Therefore youth cānot excuse him,
who is so young that hath not received Some talon or other? Therefore youth cannot excuse him,
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because the talent requires to be vsed of euery one that hath it:
Because the talon requires to be used of every one that hath it:
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so soone as God created the man & the woman, he cōmanded them to encrease & multiplie:
so soon as God created the man & the woman, he commanded them to increase & multiply:
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shall we encrease and multiply in the flesh, before we encrease & multiplie in the spirit? the first thing that God did after he created heauen & earth, he did separate light from darkenes, shewing vs how wee should separate our good from euill, before our good become euill.
shall we increase and multiply in the Flesh, before we increase & multiply in the Spirit? the First thing that God did After he created heaven & earth, he did separate Light from darkness, showing us how we should separate our good from evil, before our good become evil.
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The first lesson that Iohn taught was, Repent for the kingdome of heauen is at hand.
The First Lesson that John taught was, repent for the Kingdom of heaven is At hand.
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The first lessons that the Disciples taught was, Repent too, for the kingdome of heauen is at hand.
The First Lessons that the Disciples taught was, repent too, for the Kingdom of heaven is At hand.
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And the first lesson that Christ taught was, Repent, for the kingdome of heauen is at hand.
And the First Lesson that christ taught was, repent, for the Kingdom of heaven is At hand.
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To teach what we should doe first, Repent, was the first lesson to young and olde.
To teach what we should do First, repent, was the First Lesson to young and old.
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Therefore Dauid prayed, Teach me O Lord to number my dayes, not my yeares, nor my months,
Therefore David prayed, Teach me Oh Lord to number my days, not my Years, nor my months,
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nor my weekes, but my daies;
nor my weeks, but my days;
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shewing that wee shall answere for dayes, as well as for yeares, for today as well as tomorrowe,
showing that we shall answer for days, as well as for Years, for today as well as tomorrow,
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and for our youth, as straightly as for our age, euen as the little children were deuoured with Beares, for mocking the Prophet:
and for our youth, as straightly as for our age, even as the little children were devoured with Bears, for mocking the Prophet:
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which made Dauid to crie, Remember not the sinnes of my youth: which hee would not haue spoken if God did not marke the sinnes of youth, as well as of age.
which made David to cry, remember not the Sins of my youth: which he would not have spoken if God did not mark the Sins of youth, as well as of age.
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Therefore the Fathers were charged to teach their children the same law which they had themselues.
Therefore the Father's were charged to teach their children the same law which they had themselves.
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Therefore Christ rebuked the Disciples which forbad the little children to bee brought vnto him For, should children honour their Father,
Therefore christ rebuked the Disciples which forbade the little children to be brought unto him For, should children honour their Father,
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& not honour God? it was a sweet consorte when the children went before Christ to his Temple,
& not honour God? it was a sweet consort when the children went before christ to his Temple,
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& sang their Hosanna, to make their fathers ashamed which did not know the Messias when he came,
& sang their Hosanna, to make their Father's ashamed which did not know the Messias when he Come,
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when their little children knewe him? It is written, when Christ heard a young man answere that hee had kept the Commaundements from his youth, Christ began to loue him:
when their little children knew him? It is written, when christ herd a young man answer that he had kept the commandments from his youth, christ began to love him:
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which shewes how Christ loues these timely beginnings, when wee make him our nurse, and draw our first milke from his brests.
which shows how christ loves these timely beginnings, when we make him our nurse, and draw our First milk from his breasts.
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There is not one confession for olde men, and another for young men:
There is not one Confessi for old men, and Another for young men:
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In the Creede the olde man saith not, I did beleeue in God, and the young man sayth not, I will beleeue in God,
In the Creed the old man Says not, I did believe in God, and the young man say not, I will believe in God,
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but both saye, I doe beleeue in God:
but both say, I do believe in God:
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for he which is called I am, loueth I am, and careth not for I was, nor I will be.
for he which is called I am, loves I am, and Careth not for I was, nor I will be.
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When Christ asketh Peter Louest thou me? he looketh that he should answere him, Yea Lord I loue thee, and not driue off as Felix did Paul, I will heare thee, I will loue thee when I haue a conuenient time:
When christ asks Peter Love thou me? he looks that he should answer him, Yea Lord I love thee, and not driven off as Felix did Paul, I will hear thee, I will love thee when I have a convenient time:
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nay when thou hast no conuenient time, for if this be the conuenient time, after this, the time conuenient is past.
nay when thou hast no convenient time, for if this be the convenient time, After this, the time convenient is passed.
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Manna was gathered in the morning, because when the Sunne rose it did melt away:
Manna was gathered in the morning, Because when the Sun rose it did melt away:
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So virtue must bee gathered betime, for if wee stay till busines and pleasures come vpon vs, they will melt it faster then wee can gather it:
So virtue must be gathered betime, for if we stay till business and pleasures come upon us, they will melt it faster then we can gather it:
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therefore in the fourth of Prouerbes, Wisdome is called the Beginning, to teach vs to seeke wisdome in the beginning,
Therefore in the fourth of Proverbs, Wisdom is called the Beginning, to teach us to seek Wisdom in the beginning,
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as a man taketh the best first.
as a man Takes the best First.
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If Eliah would be serued before the widdow, when shee had not enough to serue her selfe:
If Elijah would be served before the widow, when she had not enough to serve her self:
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will God be serued after thee? nay after the slesh, and after the diuell? what canst thou owe him to morrow, which thou art not indebted to day? yea, doth not God require Morning sacrifice as well as Euening sacrifice? It is an olde saying, repētance is neuer too late:
will God be served After thee? nay After the slesh, and After the Devil? what Canst thou owe him to morrow, which thou art not indebted to day? yea, does not God require Morning sacrifice as well as Evening sacrifice? It is an old saying, Repentance is never too late:
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but it is a true saying, repentance is neuer too soone, for so soone as we sinne, we had neede to aske forgiuenes:
but it is a true saying, Repentance is never too soon, for so soon as we sin, we had need to ask forgiveness:
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beside, repentance is a gift, and therefore must be taken when it is offered. For if Iudas could haue repented when he listed, hee would neuer haue hanged himselfe.
beside, Repentance is a gift, and Therefore must be taken when it is offered. For if Iudas could have repented when he listed, he would never have hanged himself.
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The time past is gone, and thou canst not recall that to repent in: the time to come is vncertaine, and thou canst not assure that to repent in:
The time passed is gone, and thou Canst not Recall that to Repent in: the time to come is uncertain, and thou Canst not assure that to Repent in:
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the present time is onely thine, and thou maiest repent in that, but anon that will bee gone too.
the present time is only thine, and thou Mayest Repent in that, but anon that will be gone too.
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Therefore when Christ wept ouer Ierusalem hee sayd, O if thou hadst knowne in this thy day:
Therefore when christ wept over Ierusalem he said, O if thou Hadst known in this thy day:
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calling none their day, but this day:
calling none their day, but this day:
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if none can bee called thy day but this day, then this is thy day of repentance,
if none can be called thy day but this day, then this is thy day of Repentance,
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or els thou hast none at al. Therfore one resembleth the mercy of God to the Poole in Iurie, where the sicke and leprous lay,
or Else thou hast none At all Therefore one resembles the mercy of God to the Pool in Jury, where the sick and leprous lay,
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for at one time of the day an Angell came and stirred the water, and then he which stept in first was healed of his disease, he which stept in first was healed, none but he which stept in first,
for At one time of the day an Angel Come and stirred the water, and then he which stepped in First was healed of his disease, he which stepped in First was healed, none but he which stepped in First,
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so he which taketh time is sure, but hee which foresloweth time, oftener faileth thā speedeth:
so he which Takes time is sure, but he which foresloweth time, oftener Faileth than speedeth:
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for, when golden opportunitie is past, no time will fit for it:
for, when golden opportunity is past, no time will fit for it:
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yet, as when Christ went about to cast out diuels, they sayd that hee tormented them before the time:
yet, as when christ went about to cast out Devils, they said that he tormented them before the time:
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so whensoeuer thou goest about to dismisse thy sinnes and pleasures, though thou stay till thou beest sicke and old,
so whensoever thou goest about to dismiss thy Sins and pleasures, though thou stay till thou Best sick and old,
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and readie to dye, yet they will say still that thou dismissest them before the time:
and ready to die, yet they will say still that thou dismissest them before the time:
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but then is the time when the diuell saith, the time is not yet, for the diuell is a lyar,
but then is the time when the Devil Says, the time is not yet, for the Devil is a liar,
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and knoweth that what licour our vessels be seasoned with at the first, they will tast of the same euer after.
and Knoweth that what liquour our vessels be seasoned with At the First, they will taste of the same ever After.
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Therefore linger not with Lot, for if the Angell had not snatched him away, he had perished with Sodom for his delay.
Therefore linger not with Lot, for if the Angel had not snatched him away, he had perished with Sodom for his Delay.
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They were not wise virgins, but foolish virgins, which sought not for oyle, before the Bridegroome came:
They were not wise Virgins, but foolish Virgins, which sought not for oil, before the Bridegroom Come:
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Samuell began to serue God in his minoritie, Timothie read the Scriptures in his childhood, Iohn grewe in spirite, as he ripened in yeares:
Samuel began to serve God in his minority, Timothy read the Scriptures in his childhood, John grew in Spirit, as he ripened in Years:
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so whether thou be old or yong, thy repentance cannot bee too soone, because thy sinne is gone before.
so whither thou be old or young, thy Repentance cannot be too soon, Because thy sin is gone before.
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If thou lackest a spurre to make thee runne, see howe euery day runneth away with thy life:
If thou Lackest a spur to make thee run, see how every day Runneth away with thy life:
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youth commeth vpon childhood, age commeth vpon youth, death commeth vpon age with such a swift sayle, that if our minutes were spent in mortifying our selues,
youth comes upon childhood, age comes upon youth, death comes upon age with such a swift sail, that if our minutes were spent in mortifying our selves,
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yet our glasse would be runne out, before wee had purged halfe our corruptions. Thus much of the first step.
yet our glass would be run out, before we had purged half our corruptions. Thus much of the First step.
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The second step in your iourney, is to keepe the way, as God taught the Israelites a way to Canaan, sending a fierie pillar before them, which they did follow wheresoeuer it went,
The second step in your journey, is to keep the Way, as God taught the Israelites a Way to Canaan, sending a fiery pillar before them, which they did follow wheresoever it went,
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so when he ordained a heauen for men, hee appointed a way to come vnto it, which way he that misseth shal neuer come to the end.
so when he ordained a heaven for men, he appointed a Way to come unto it, which Way he that misses shall never come to the end.
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As Herod sought Christ ouer all Iurie, but none founde him but those which followed the starre:
As Herod sought christ over all Jury, but none found him but those which followed the star:
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so there is something still that leadeth men to Christ, which we must follow or els we cannot come where hee is.
so there is something still that leads men to christ, which we must follow or Else we cannot come where he is.
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There bee many wrong waies, as there be many errors, but there is but one right way,
There be many wrong ways, as there be many errors, but there is but one right Way,
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as there is but one trueth. And therefore Iacob did not see many, but one Ladder, which reached to heauen:
as there is but one truth. And Therefore Iacob did not see many, but one Ladder, which reached to heaven:
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and Iohn Baptist is sayd not to prepare the waies of the Lorde, but the way:
and John Baptist is said not to prepare the ways of the Lord, but the Way:
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shewing that there is but one right way in this life, which Salomon vnderstandeth for the meane,
showing that there is but one right Way in this life, which Solomon understandeth for the mean,
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and therefore he saith, Turne not to the right hand nor to the left, implying that wee may erre aswell of the right hand as of the left,
and Therefore he Says, Turn not to the right hand nor to the left, implying that we may err aswell of the right hand as of the left,
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as if hee should say, some are too hotte, as other are too cold; some are too superstitious, as other are too careles;
as if he should say, Some Are too hot, as other Are too cold; Some Are too superstitious, as other Are too careless;
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some are too fearefull, as other are too cōfidēt:
Some Are too fearful, as other Are too confident:
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there is as zeale without knowledge, a loue without singlenes, a prayer without faith, and a faith without fruites.
there is as zeal without knowledge, a love without singleness, a prayer without faith, and a faith without fruits.
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Therefore the Apostle doth warne vs to examine whether we be in the faith, not whether we haue a kind of faith,
Therefore the Apostle does warn us to examine whither we be in the faith, not whither we have a kind of faith,
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but whether we be in the faith? that is, the true faith.
but whither we be in the faith? that is, the true faith.
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Therefore Paule saith, Runne so: it is not enough to runne, but wee must know how we runne:
Therefore Paul Says, Run so: it is not enough to run, but we must know how we run:
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it is not enough to heare, but we must care how to heare: it is not enough to beleeue, but we must care how we beleeue:
it is not enough to hear, but we must care how to hear: it is not enough to believe, but we must care how we believe:
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it is not enough to pray, but we must care how we pray: it is not enough to worke, but wee must care how wee worke:
it is not enough to pray, but we must care how we pray: it is not enough to work, but we must care how we work:
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for we cannot doe good, vnlesse wee doe it well, as wee may see in this example.
for we cannot do good, unless we do it well, as we may see in this Exampl.
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Cain offered, and God abhorred, because he cared not for the manner, God cared not for his offering.
Cain offered, and God abhorred, Because he cared not for the manner, God cared not for his offering.
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Simon Magus beleeued, Herod listened, Foelix feared, Saul obeyed, Iesabell fasted, the Pharisees prayed, but because they did not beleeue so, heare so, feare so, obey so, fast so,
Simon Magus believed, Herod listened, Felix feared, Saul obeyed, Jezebel fasted, the Pharisees prayed, but Because they did not believe so, hear so, Fear so, obey so, fast so,
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& pray so, as he which saith, Learne of me:
& pray so, as he which Says, Learn of me:
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whē they say that they haue fasted, & prayed, and obeied, Christ he will answer them as hee doth in Mathew, I know you not. Therefore if ye aske like the scribe,
when they say that they have fasted, & prayed, and obeyed, christ he will answer them as he does in Matthew, I know you not. Therefore if you ask like the scribe,
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how ye shal come to heauen, the right way to heauen is the word, which came from heauen.
how you shall come to heaven, the right Way to heaven is the word, which Come from heaven.
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But here some will say, the word indeed doth containe the right way, but many cannot finde that way without a guide.
But Here Some will say, the word indeed does contain the right Way, but many cannot find that Way without a guide.
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Therefore I haue picked out of the worde that way which God calleth the right way:
Therefore I have picked out of the word that Way which God calls the right Way:
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the way which the word doth set thee in to heauen, is to doe vnto other as thou wouldest haue other doe vnto thee, to exercise good workes,
the Way which the word does Set thee in to heaven, is to do unto other as thou Wouldst have other doe unto thee, to exercise good works,
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and yet beleeue that Christs works shal saue thee: to pray without doubting, and yet be content that thy prayer be not graunted:
and yet believe that Christ works shall save thee: to pray without doubting, and yet be content that thy prayer be not granted:
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to keepe within thy calling, and doe nothing by contention:
to keep within thy calling, and do nothing by contention:
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to bring thy will vnto Gods will, and suffer for Christ, because he hath suffered for thee:
to bring thy will unto God's will, and suffer for christ, Because he hath suffered for thee:
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to repent not onely for thine open and grosse faultes, but for to count euery sinne great, to apply all things to the glory of God,
to Repent not only for thine open and gross Faults, but for to count every sin great, to apply all things to the glory of God,
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and of euery thing to make some vse.
and of every thing to make Some use.
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Thus the worde goeth before vs like the fierie pillar, and shewes vs when we are in,
Thus the word Goes before us like the fiery pillar, and shows us when we Are in,
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and when we are out, or else the broad way would seeme the best way,
and when we Are out, or Else the broad Way would seem the best Way,
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and therefore all which care not for the word, go like blinde men to hell for heauen:
and Therefore all which care not for the word, go like blind men to hell for heaven:
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looke but to the Papists, which haue the word in an vnknowne tongue, some clamber to heauen with merites, some by Angels, some by penance,
look but to the Papists, which have the word in an unknown tongue, Some clamber to heaven with merits, Some by Angels, Some by penance,
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and some by pardons, and euery man hath a way by himselfe, and all out of the way:
and Some by Pardons, and every man hath a Way by himself, and all out of the Way:
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As Naaman answered Elisha whē he was commaunded to wash himselfe in Iorden, are not Abanah and Pharpar riuers of Damascus better then Iorden? may I not wash there and be healed? so they say, are not pardons as good as works? are not pilgrimages as good as prayers? is not sacrifice as good as obedience? is not reading as good as preaching? may I not goe to heauen this way and that way,
As Naaman answered Elisha when he was commanded to wash himself in Jordan, Are not Abanah and Pharpar Rivers of Damascus better then Jordan? may I not wash there and be healed? so they say, Are not Pardons as good as works? Are not Pilgrimages as good as Prayers? is not sacrifice as good as Obedience? is not reading as good as preaching? may I not go to heaven this Way and that Way,
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as well as by the word? No, as no water but Iorden could clēse Naamans leprosie,
as well as by the word? No, as no water but Jordan could cleanse Naamans leprosy,
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so no way but the word can bring to heauen.
so no Way but the word can bring to heaven.
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For which cause the lawes of God are called the waies of God, and the word of God is called the word of life, to shew that there is no way to life,
For which cause the laws of God Are called the ways of God, and the word of God is called the word of life, to show that there is no Way to life,
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but the worde which is called the way and the life.
but the word which is called the Way and the life.
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Therefore now ye see the way, I conclude with Esay, This is the way, walke in it:
Therefore now you see the Way, I conclude with Isaiah, This is the Way, walk in it:
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Thus much of your second step to heauen, which is, keepe the way.
Thus much of your second step to heaven, which is, keep the Way.
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Now when yee are in the way, it is good to make speed, therfore the next step in your iourney is, Make hast. For this cause Paul saith Runne, which is the swiftest pace of man,
Now when ye Are in the Way, it is good to make speed, Therefore the next step in your journey is, Make haste. For this cause Paul Says Run, which is the swiftest pace of man,
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as though he should go faster to heauen than to any place else in the world.
as though he should go faster to heaven than to any place Else in the world.
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His meaning is this, that as a man doth watch, and runne, and labour to bee rich quickly,
His meaning is this, that as a man does watch, and run, and labour to be rich quickly,
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so hee should heare, and pray, and studie, and vse al meanes to be wise quickly.
so he should hear, and pray, and study, and use all means to be wise quickly.
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This the Apostle vnderstandeth when hee biddeth vs to adde, as if he should say,
This the Apostle understandeth when he bids us to add, as if he should say,
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when thou are in the way and knowest good from euill, euery day kill some vice,
when thou Are in the Way and Knowest good from evil, every day kill Some vice,
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and euery weeke sowe some virtue, and make thy two talents fiue talents, thy fiue talents ten talents,
and every Week sow Some virtue, and make thy two Talents fiue Talents, thy fiue Talents ten Talents,
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and euer be doing, and at last it shall be opened, because thou hast knocked. Christ saith.
and ever be doing, and At last it shall be opened, Because thou hast knocked. christ Says.
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The kingdome of heauen is got by violence, therefore a man must be earnest and zealous in the religion that hee professeth,
The Kingdom of heaven is god by violence, Therefore a man must be earnest and zealous in the Religion that he Professes,
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or else it maketh no matter of what religiō he is, for if he be but luke warme, God threatneth to spew him out of his mouth:
or Else it makes no matter of what Religion he is, for if he be but lycia warm, God threatens to spew him out of his Mouth:
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euery man hath a kind of religion, and the religion of most is to bee like one another,
every man hath a kind of Religion, and the Religion of most is to be like one Another,
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as mercifull as other, as humble as other, as deuout as other, but God saith, Bee holy as I am, not as other are:
as merciful as other, as humble as other, as devout as other, but God Says, be holy as I am, not as other Are:
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for Christ saith, Except your righteousnes exceed the righteousnes of the Pharisees, although they were holier than other, yee shall not enter into heauen.
for christ Says, Except your righteousness exceed the righteousness of the Pharisees, although they were Holier than other, ye shall not enter into heaven.
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That is, except ye bee more than statute Protestants, which goe to the Church and heare an homilie,
That is, except you be more than statute Protestants, which go to the Church and hear an homily,
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and receiue once a yeare, but will not offend any person, nor leaue any custome,
and receive once a year, but will not offend any person, nor leave any custom,
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nor beare any charge, nor suffer any trouble for the glory of God, yee shall come to heauen,
nor bear any charge, nor suffer any trouble for the glory of God, ye shall come to heaven,
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when the Pharisees come out of hell. As loue deligheth men, so zeale pleaseth God: for zeale is the loue of God.
when the Pharisees come out of hell. As love deligheth men, so zeal Pleases God: for zeal is the love of God.
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Therefore euery sacrifice was offered with fire, to shewe with what zeale they should burne, which come to offer prayer or praise, or thanks vnto the Lord.
Therefore every sacrifice was offered with fire, to show with what zeal they should burn, which come to offer prayer or praise, or thanks unto the Lord.
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Therefore the holy Ghost descended in fire, to shew the seruencie of them vpon whom the holy Ghost resteth.
Therefore the holy Ghost descended in fire, to show the fervency of them upon whom the holy Ghost rests.
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Therefore the Cherubins were portraited with wings before the people, to shew that they should bee as earnest and quicke about the Lordes busines, as the Cherubins.
Therefore the Cherubim were portraited with wings before the people, to show that they should be as earnest and quick about the lords business, as the Cherubim.
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Therefore God would not take a lame, nor a halting sacrifice, to shew how hee abhorreth slacknes in all our dueties.
Therefore God would not take a lame, nor a halting sacrifice, to show how he abhorreth slackness in all our duties.
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Therefore Saint Iames saith, Bee swift to heare: we must bee swift to pray, swift to obey, swift to doe good,
Therefore Saint James Says, be swift to hear: we must be swift to pray, swift to obey, swift to do good,
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for hee is not cursed onely which doth not the Lordes busines, but hee which doth it negligently:
for he is not cursed only which does not the lords business, but he which does it negligently:
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that is, hee which doth any thing before it, like him that would bid his friends fare well, and follow Christ after.
that is, he which does any thing before it, like him that would bid his Friends fare well, and follow christ After.
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The hound which runnes but for the hare, runnes as fast as possibly she can: the Hauke which slyeth but for the partridge, slyeth as fast as possibly she can:
The hound which runs but for the hare, runs as fast as possibly she can: the Hawk which slayeth but for the partridge, slayeth as fast as possibly she can:
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and shall hee which runnes for heauen, creepe more slowly than the dyall? Who hath so much faith as the Apostles? yet howe often doth Christ say, O ye of little faith.
and shall he which runs for heaven, creep more slowly than the dial? Who hath so much faith as the Apostles? yet how often does christ say, Oh you of little faith.
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Complaining that their faith was too little, and therefore when Peter answered him that he loued him,
Complaining that their faith was too little, and Therefore when Peter answered him that he loved him,
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as though hee loued him not enough; Christ asked him againe, whether hee loued him;
as though he loved him not enough; christ asked him again, whither he loved him;
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and as though he loued him not enough yet, hee asked him againe, Louest thou mee? for hee would haue vs loue him as he loued vs when his hart bloud was shed for vs:
and as though he loved him not enough yet, he asked him again, Love thou me? for he would have us love him as he loved us when his heart blood was shed for us:
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therefore when hee demaunded his loue, he measured it by the heart saying, Thou shalt loue God with all thy heart, with all thy strength, with all thy mind.
Therefore when he demanded his love, he measured it by the heart saying, Thou shalt love God with all thy heart, with all thy strength, with all thy mind.
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Thrise he repeateth all lest we shuld keepe any thing from him.
Thrice he repeateth all lest we should keep any thing from him.
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Our Sauiour saith not, that his Father is glorified that we bring forth fruite, but in that we bring forth much fruite:
Our Saviour Says not, that his Father is glorified that we bring forth fruit, but in that we bring forth much fruit:
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is it not better to be vessels of gold than vessels of brasse? Doe ye not see how Christ rejected him which said hee kept many commaundements,
is it not better to be vessels of gold than vessels of brass? Do you not see how christ rejected him which said he kept many Commandments,
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because hee would not doe one commandement, for one worke which he would not doe, our Sauiour made no reckoning of all that hee had done.
Because he would not do one Commandment, for one work which he would not do, our Saviour made no reckoning of all that he had done.
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It was good for the Apostles that they left all and followed Christ presently, but this should not be written but to teach vs with what speed we shuld follow Christ, watching the slarre so soone as it riseth,
It was good for the Apostles that they left all and followed christ presently, but this should not be written but to teach us with what speed we should follow christ, watching the slarre so soon as it Riseth,
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and the pillar so soone as it neinoueth.
and the pillar so soon as it neinoueth.
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In this ••riue and goe one before another, as Peter and Iohn strone who should come first to the sepulchre.
In this ••riue and go one before Another, as Peter and John strone who should come First to the Sepulchre.
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For if Agrippa could be saued when he was almost a Christian, Paul would not haue laboured to make him altogether a Christian.
For if Agrippa could be saved when he was almost a Christian, Paul would not have laboured to make him altogether a Christian.
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Therefore though puritie bee counted heresie, yet remember that Christ saith, None can see God but the pure in heart:
Therefore though purity be counted heresy, yet Remember that christ Says, None can see God but the pure in heart:
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and know, that there is no dealing with these mockers, but to answer them as Dauid answered Michol,
and know, that there is no dealing with these mockers, but to answer them as David answered Michal,
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when shee scorned him for his humblenes, hee said, I will be more humble yet:
when she scorned him for his humbleness, he said, I will be more humble yet:
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so when they mocke thee for thy zeale, spight them with more zeale, for euill is not ouercome but with good.
so when they mock thee for thy zeal, spite them with more zeal, for evil is not overcome but with good.
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Thus we haue passed the third step vnto heauen.
Thus we have passed the third step unto heaven.
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The fourth step in this happy iourney is, Perseuer to the end. For if you begin betime, The fourth step in this happy journey is, Persever to the end. For if you begin betime,
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and goe aright, and make hast, and continue not vnto the end, your reward is with them of whom Paul saith, Their end is worse than their beginning.
and go aright, and make haste, and continue not unto the end, your reward is with them of whom Paul Says, Their end is Worse than their beginning.
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There is nothing in our life which suffereth so many eclipses and changes, as our deuotion, hot and cold, in and out, of and on, not in one moode so long as the Sparrow fittes vpon the groūd,
There is nothing in our life which suffers so many Eclipses and changes, as our devotion, hight and cold, in and out, of and on, not in one mood so long as the Sparrow fits upon the ground,
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but longing like the Chamelion to the colour of it which we see: if we see good, it puts vs in a good thought:
but longing like the Chameleon to the colour of it which we see: if we see good, it puts us in a good Thought:
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if wee see or heare euill, it turnes vs from good to euill againe: thus man is rolled vpō a wheele that neuer stands still, but turnes continually about,
if we see or hear evil, it turns us from good to evil again: thus man is rolled upon a wheel that never Stands still, but turns continually about,
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as though hee were giddie and treading of amaze.
as though he were giddy and treading of amaze.
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Hee is vpon the side of a hill, where it is easie to slide, and hard to get vp the slesh:
He is upon the side of a hill, where it is easy to slide, and hard to get up the slesh:
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therefore the Apostle moued with pittie, seeing man stand vpon such a slipperie ground, as it were in a ship readie to sincke,
Therefore the Apostle moved with pity, seeing man stand upon such a slippery ground, as it were in a ship ready to sink,
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or a house bending to fall, hee crieth to them that stand surest, Take heede left yee full, that is,
or a house bending to fallen, he cries to them that stand Surest, Take heed left ye full, that is,
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when thou hast put on the armour of light, and art in the spirituall field to fight the Lords battailes against the worlde, the flesh, and the diuell:
when thou hast put on the armour of Light, and art in the spiritual field to fight the lords battles against the world, the Flesh, and the Devil:
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turne not backe like Demas, but remember the comfort of Elisha, that there bee more with thee than against thee,
turn not back like Demas, but Remember the Comfort of Elisha, that there be more with thee than against thee,
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and that the tempter can ouercome none but them which yeeld.
and that the tempter can overcome none but them which yield.
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Other seruants change their masters for better masters, but all that serue God are like the seruant which receiued a print in his eare,
Other Servants change their Masters for better Masters, but all that serve God Are like the servant which received a print in his ear,
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after the manner of the Iewes, in token that he would serue his master for euer,
After the manner of the Iewes, in token that he would serve his master for ever,
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like the vestures which bare their owners marke. Therefore the holy Ghost crieth so often, Be faithfull euen vnto the death:
like the vestures which bore their owners mark. Therefore the holy Ghost cries so often, Be faithful even unto the death:
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Be not wearie of well doing: Be not weary of well doing:
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Take heede lest ye fall, for when thou art weary of thy goodnes, God doth not count thee good, but wearie of goodnes:
Take heed lest you fallen, for when thou art weary of thy Goodness, God does not count thee good, but weary of Goodness:
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and when thou declinest from righteousnes, GOD doth not count thee righteous, but reuolted from righteousnes:
and when thou declinest from righteousness, GOD does not count thee righteous, but revolted from righteousness:
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therefore Paul sayth, Pray continually, as though prayer were nothing without continuance:
Therefore Paul say, Pray continually, as though prayer were nothing without Continuance:
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Iacob did not ouercome God so soone as hee began to wrestle with him, but when hee had wrestled with him al night.
Iacob did not overcome God so soon as he began to wrestle with him, but when he had wrestled with him all night.
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And it is said that Christ tooke pittie of them that stayed with him. I will not leaue thee saith Elisha to Eliah:
And it is said that christ took pity of them that stayed with him. I will not leave thee Says Elisha to Elijah:
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so wee should not leaue God:
so we should not leave God:
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some came into the vineyeard in the morning, and some at noone, but none receiued any rewarde but they which stayde vntill night.
Some Come into the vineyard in the morning, and Some At noon, but none received any reward but they which stayed until night.
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As Gods mercie indureth for euer, so our righteousnes should indure for euer.
As God's mercy Endureth for ever, so our righteousness should endure for ever.
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Euery thought, and word, and deede of a faithfull man is a step towards heauen, in euery place he meeteth Christ, euery thing puts him in minde of God, he seekes him to find him,
Every Thought, and word, and deed of a faithful man is a step towards heaven, in every place he meeteth christ, every thing puts him in mind of God, he seeks him to find him,
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and when hee hath found him he seekes him still, hee is not satisfied, because at euery touch there comes some virtue from him.
and when he hath found him he seeks him still, he is not satisfied, Because At every touch there comes Some virtue from him.
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Iacob serued seuen yeares for Rachel, and after them he serued seuen more, and yet hee was content to serue seuen more,
Iacob served seuen Years for Rachel, and After them he served seuen more, and yet he was content to serve seuen more,
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and when hee had serued so many yeares they seemed vnto him as nothing, because he loued:
and when he had served so many Years they seemed unto him as nothing, Because he loved:
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hee which serued so long for Rachel, serued all his life for heauen:
he which served so long for Rachel, served all his life for heaven:
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and if he had liued till this day, he would haue serued God still, and thought it nothing because be loued him:
and if he had lived till this day, he would have served God still, and Thought it nothing Because be loved him:
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to haue the Arke but a while, doth more hurte to the Philistins than benefite them,
to have the Ark but a while, does more hurt to the philistines than benefit them,
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so to serue God but a while, dooth more damage vs then helpe vs, for happier is the Childe which neuer began than Iudas, whose end was worse than his beginning.
so to serve God but a while, doth more damage us then help us, for Happier is the Child which never began than Iudas, whose end was Worse than his beginning.
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What a lamentable thing is it to heare this plainte of him which was once the strongest in the worlde, Sampson hath lost his strength for Dalilah,
What a lamentable thing is it to hear this plaint of him which was once the Strongest in the world, Sampson hath lost his strength for Delilah,
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for the loue of Dalilah that doth not loue him: to shew what a shame it is to end worse than we begin.
for the love of Delilah that does not love him: to show what a shame it is to end Worse than we begin.
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Christ shewes what a reproach it was vnto him, which began to builde and coulde not set vp the roofe, the passingers by poynted with their fingers and saide, this man began a foundation,
christ shows what a reproach it was unto him, which began to build and could not Set up the roof, the passengers by pointed with their fingers and said, this man began a Foundation,
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but hee could not couer it:
but he could not cover it:
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so they will say, this man thought to bee holy, but hee could not keepe promise.
so they will say, this man Thought to be holy, but he could not keep promise.
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What shal I say saith Iosnuah, when Israel turneth the back, when Israel turnes the backe, this astonished him,
What shall I say Says Iosnuah, when Israel turns the back, when Israel turns the back, this astonished him,
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and this makes the whole Temple shake when the pillars tremble? What an offence is it to the Church to see Peter to denye Christ, which saide euen now that hee would neuer forsake him? To see Lot committe incest with his daughters in the mount, which striued so to preserue them chaste in Sodome, to see Solomon worship Idols which erected the Temple for the worship of God, to see Noah mocked of his sonne for drunkennes,
and this makes the Whole Temple shake when the pillars tremble? What an offence is it to the Church to see Peter to deny christ, which said even now that he would never forsake him? To see Lot commit Incest with his daughters in the mount, which strived so to preserve them chaste in Sodom, to see Solomon worship Idols which erected the Temple for the worship of God, to see Noah mocked of his son for Drunkenness,
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for whose righteousnes his sonne escaped, as if the starres should fall from Heauen, and light goe from the sunne.
for whose righteousness his son escaped, as if the Stars should fallen from Heaven, and Light go from the sun.
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Wisdome is angrie with him which leaueth his righteousnes, to become worse, the Vine would not forsake her grapes, the Oliue would not forsake his fatues, the figge tree would not leaue his sweetenes,
Wisdom is angry with him which Leaveth his righteousness, to become Worse, the Vine would not forsake her grapes, the Olive would not forsake his fatues, the fig tree would not leave his sweetness,
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but the bramble did, hee is not the Vine, nor the Oliue, nor the Figgetree,
but the bramble did, he is not the Vine, nor the Olive, nor the Fig tree,
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but hee was a bramble made for the fire, which leaueth the ioyes, let the dogge turne to the vomit,
but he was a bramble made for the fire, which Leaveth the Joys, let the dog turn to the vomit,
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and the swine to the wallowe, but you like Abraham holde on thy sacrifice vnto the euening, in the euening of thy life,
and the Swine to the wallow, but you like Abraham hold on thy sacrifice unto the evening, in the evening of thy life,
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and a full measure shall be measured vnto thee. This is a long sleppe, and man is like a horse which loueth short iourneyes,
and a full measure shall be measured unto thee. This is a long sleppe, and man is like a horse which loves short journeys,
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therfore how can hee hold out so farre:
Therefore how can he hold out so Far:
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when one tolde Socrates, that hee would very faine goe to Olympus, but hee feared that he should not be able to endure the paynes, Socrates answered him, I know that thou vsest to walke euery day betweene thy meales, which walke continue forward in thy way to Olympus,
when one told Socrates, that he would very feign go to Olympus, but he feared that he should not be able to endure the pains, Socrates answered him, I know that thou usest to walk every day between thy meals, which walk continue forward in thy Way to Olympus,
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and within fiue or sixe dayes thou shalt come thither:
and within fiue or sixe days thou shalt come thither:
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how easie this was, and yet he sawe it not, so is the way to Heauen,
how easy this was, and yet he saw it not, so is the Way to Heaven,
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if men doe bende themselues asmuch to doe good, as they beate their braines to doe euill, they might goe to Heauen with lesse trouble than they goe to hell.
if men do bend themselves as to do good, as they beat their brains to do evil, they might go to Heaven with less trouble than they go to hell.
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Our idle houres are enough to get wisdome, & knowledge and faith, till we were like saints among men:
Our idle hours Are enough to get Wisdom, & knowledge and faith, till we were like Saints among men:
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if thou looke onely to the stoppes, & tell all the thornes which he in thy way, thou shalt goe fearefully, wearilie,
if thou look only to the stops, & tell all the thorns which he in thy Way, thou shalt go fearfully, wearily,
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and vnwillingly, euery thing shal turne thee aside, and euery snaile shall step before thee, and take thy crowne from thee:
and unwillingly, every thing shall turn thee aside, and every snail shall step before thee, and take thy crown from thee:
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but then lift vp thine eyes from the earth and looke to Christ calling, the spirite assisting, the Father blessing, the Angels comforting, the word directing, the crowne inuiting,
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,
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and thy fetters shal fall from thee, & thou shalt rise like the Sunne & maruaile how the thing could seeme so hard,
and thy fetters shall fallen from thee, & thou shalt rise like the Sun & marvel how the thing could seem so hard,
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and bee so easie, when ye doe well remember that ye change not for the worse,
and be so easy, when you do well Remember that you change not for the Worse,
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and doe, as ye doe then, and ye shal continue to the ende.
and do, as you do then, and you shall continue to the end.
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Now I haue encouraged you like souldiers, and taken away your feare, I will bring you to the sight of your enemies,
Now I have encouraged you like Soldiers, and taken away your Fear, I will bring you to the sighed of your enemies,
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and will set them before your face, not to weaken you, for that were want of charitie,
and will Set them before your face, not to weaken you, for that were want of charity,
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but to make you wary, which is true loue indeede. To number them surely I cannot, they are so many:
but to make you wary, which is true love indeed. To number them surely I cannot, they Are so many:
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and exactlie to describe them, it is beyond my skill, they are so subtill. Howbeit, to giue you a little taste:
and exactly to describe them, it is beyond my skill, they Are so subtle. Howbeit, to give you a little taste:
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I may say as Elisha saide to his seruant, and you shall see it, if you haue your eyes open:
I may say as Elisha said to his servant, and you shall see it, if you have your eyes open:
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seare not, for they that be with vs are more than they that be with them,
sear not, for they that be with us Are more than they that be with them,
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and he that is on our side is stronger then all.
and he that is on our side is Stronger then all.
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But if you will heare what the holy Apostle saith touching them, I can tell you.
But if you will hear what the holy Apostle Says touching them, I can tell you.
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Hee affirmeth, and that by the very spirite of God:
He Affirmeth, and that by the very Spirit of God:
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we wrestle not against flesh and blood onely, but against principalities, powers, worldlie gouernours, the Princes of the darkenes of this worlde,
we wrestle not against Flesh and blood only, but against principalities, Powers, worldly Governors, the Princes of the darkness of this world,
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euen spirituall wickednesses in the high places.
even spiritual Wickednesses in the high places.
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And S. Iohn saith, they are the lustes of the flesh, the lust of the eyes,
And S. John Says, they Are the lusts of the Flesh, the lust of the eyes,
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& the pride of life, let other men thinke of them what they list:
& the pride of life, let other men think of them what they list:
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they that heare them thus described, and haue felt the force of them in their owne soules, could not chuse but confesse, that they haue been many in number, mightie in power, subtill in practise, and what not:
they that hear them thus described, and have felt the force of them in their own Souls, could not choose but confess, that they have been many in number, mighty in power, subtle in practice, and what not:
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who knoweth not this, that the more enemies wee haue, the more need we haue, both of force outwardlie, and of care inwardly:
who Knoweth not this, that the more enemies we have, the more need we have, both of force outwardly, and of care inwardly:
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as againe, the more powerfull they are, and the more weake wee are, the more we should seeke for helpe else where.
as again, the more powerful they Are, and the more weak we Are, the more we should seek for help Else where.
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In outward and bodilie foes and forces, wee confesse the truth of this, and doe all what we can to shew our selues wise, circumspecte, and couragious:
In outward and bodily foes and forces, we confess the truth of this, and do all what we can to show our selves wise, circumspect, and courageous:
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Howe much more had wee need here, to expresse all these things, where the conflict is more hard,
How much more had we need Here, to express all these things, where the conflict is more hard,
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though the conquest obtained be more glorious:
though the conquest obtained be more glorious:
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and where againe our foes and their forces, be more mightie and many, though their ouerthrow once performed, giueth them the fooles foile.
and where again our foes and their forces, be more mighty and many, though their overthrow once performed, gives them the Fools foil.
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But whom shall we looke to herein? Other men are as weake as our selues,
But whom shall we look to herein? Other men Are as weak as our selves,
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if not worse, for all men, lay them vpon a ballance, they are altogether lighter than vanitie it selfe.
if not Worse, for all men, lay them upon a balance, they Are altogether lighter than vanity it self.
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And if wee feare and distrust our selues, how dare wee, or howe can wee put considence in others? specially sith God saith, Cursed is euery one that maketh flesh and bloud his arme.
And if we Fear and distrust our selves, how Dare we, or how can we put confidence in Others? specially sith God Says, Cursed is every one that makes Flesh and blood his arm.
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To looke vp to the holy and elected Angels, will doe vs little good, because they goe not but being sent,
To look up to the holy and elected Angels, will do us little good, Because they go not but being sent,
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and alwaies waite for a word and warrant from the Lords owne mouth for all their actions:
and always wait for a word and warrant from the lords own Mouth for all their actions:
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besides that, their owne oyle and force is little enough for their owne supportation.
beside that, their own oil and force is little enough for their own supportation.
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To God therefore, that is the God of our strength, wee must needes come, yea and to him alone,
To God Therefore, that is the God of our strength, we must needs come, yea and to him alone,
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or else wee are vtterly ouerthrowne and cast away.
or Else we Are utterly overthrown and cast away.
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And if wee cannot say and do too as Dauid did, Lord whom haue I in heauen but thee,
And if we cannot say and do too as David did, Lord whom have I in heaven but thee,
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& I haue desired none in earthwith thee, we are in a wofull taking, and vtterly lost.& I have desired none in earthwith thee, we Are in a woeful taking, and utterly lost.
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For feare without, and fire within, Satans malice also, mens mischiefe, and our corruption, will carrie and harrie vs,
For Fear without, and fire within, Satan malice also, men's mischief, and our corruption, will carry and harry us,
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as it were a violent tempest or whirlewind. Amongst the heathen they had many odde conceits, to chase away bodily and spirituall enemies,
as it were a violent tempest or whirlwind. among the heathen they had many odd conceits, to chase away bodily and spiritual enemies,
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as those that haue written their histories and actions, haue plainely set forth:
as those that have written their histories and actions, have plainly Set forth:
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sometimes fire, sometimes water, sometimes bloud, and sometimes one thing, and sometimes an other, as mans braine is a bountifull ship to forge such deuises in.
sometime fire, sometime water, sometime blood, and sometime one thing, and sometime an other, as men brain is a bountiful ship to forge such devises in.
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The Papists differ not much from them, who thinke that whippinges and scourgings, will tame and subdue the corrupt affections of the heart,
The Papists differ not much from them, who think that whippings and scourgings, will tame and subdue the corrupt affections of the heart,
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and that the casting of a little holy water (as they call it,) or the making of a crosse in the face, forehead, breast,
and that the casting of a little holy water (as they call it,) or the making of a cross in the face, forehead, breast,
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or any other place, will chase away Satan, & al his hellish powers.
or any other place, will chase away Satan, & all his hellish Powers.
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Of al which actions & ceremonies either heathenish or popish, were they better than they be, (but indeed they are slarke naught as they vse them) we may say as the Apostle saith:
Of all which actions & ceremonies either Heathenish or popish, were they better than they be, (but indeed they Are slarke nought as they use them) we may say as the Apostle Says:
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Bodily exercise profiteth little, but godlines is profitable vnto all things. Bodily exercise profiteth little, but godliness is profitable unto all things.
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And had Satans malice, and mans presumption stayed here, and gone no further in grosse imaginations, concerning this and other matters, it had bin the lesse euill.
And had Satan malice, and men presumption stayed Here, and gone no further in gross Imaginations, Concerning this and other matters, it had been the less evil.
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But in our light and libertie of the Gospell, some suppose, that the very saying of Lord haue mercy vpon vs, and that without saith or feeling, many times, is all in all:
But in our Light and liberty of the Gospel, Some suppose, that the very saying of Lord have mercy upon us, and that without Says or feeling, many times, is all in all:
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and the pronouncing of this petition, Leade vs not into temptation, and that without sense or vnderstanding of it, is sufficient to sunder Satan,
and the pronouncing of this petition, Lead us not into temptation, and that without sense or understanding of it, is sufficient to sunder Satan,
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and our owne corruption as farre from vs, as the East is from the West. Vpon them their spirituall enemies preuailed, by grosse ignorance, and superstitious conceits:
and our own corruption as Far from us, as the East is from the West. Upon them their spiritual enemies prevailed, by gross ignorance, and superstitious conceits:
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vpon vs by carelesse presumption, and presumptuous carelesnesse, neither the one of vs, nor the other, vnderstanding rightly as wee should, either our foes forces, or our owne weakenes.
upon us by careless presumption, and presumptuous carelessness, neither the one of us, nor the other, understanding rightly as we should, either our foes forces, or our own weakness.
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And that is the cause why they and we in former time and of late, ioyned with them,
And that is the cause why they and we in former time and of late, joined with them,
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and sundred from them, haue receiued very fearefull falles and ouerthrowes:
and sundered from them, have received very fearful falls and overthrows:
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For all is one with Satan, so he catch and snatch men, and haue them in possession, he cateth not by what meanes.
For all is one with Satan, so he catch and snatch men, and have them in possession, he cateth not by what means.
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But wilt thou not escape danger onely, but ouercome also? I will shew thee O man, what thou shalt doe, at any hand go out of thy selfe and other creatures whatsoeuer,
But wilt thou not escape danger only, but overcome also? I will show thee Oh man, what thou shalt do, At any hand go out of thy self and other creatures whatsoever,
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for if thou sticke to them though neuer so little, thou doest disaduantage thy selfe at the least, if not ouerthrow thy selfe.
for if thou stick to them though never so little, thou dost disadvantage thy self At the least, if not overthrow thy self.
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The wicked spirits are as strong to effect euill, as the elect are to doe good:
The wicked spirits Are as strong to Effect evil, as the elect Are to do good:
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and so much the more powerfull that way, by howe much they attempt it with commission from God,
and so much the more powerful that Way, by how much they attempt it with commission from God,
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and finde fit matter in men to worke vpon. And what then? fixe the eye of thy faith fast vpon God in Christ, and thou shalt neuer miscarrie.
and find fit matter in men to work upon. And what then? fix the eye of thy faith fast upon God in christ, and thou shalt never miscarry.
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For hee that cannot lye hath sayd it, I will not faile thee, nor forsake thee for euer:
For he that cannot lie hath said it, I will not fail thee, nor forsake thee for ever:
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and in the new Testament Christ hath tolde vs, which is also a word of as sure a promise, The gates of hell shall not preuaile against this faith.
and in the new Testament christ hath told us, which is also a word of as sure a promise, The gates of hell shall not prevail against this faith.
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Nay, I will say more in the strength and power of this perswasion, thou shalt be made more than a conquerour, thorow him that hath loued thee,
Nay, I will say more in the strength and power of this persuasion, thou shalt be made more than a conqueror, thorough him that hath loved thee,
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and washed thee in his owne hart blood.
and washed thee in his own heart blood.
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I know and confesse there are many lets and hinderances, to the perswasion and practise of this truth:
I know and confess there Are many lets and hindrances, to the persuasion and practice of this truth:
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but heare and beleeue onely, and I will shewe you yet a more perfect and assured waye, by which you shall bee made to walke safe, either in the day of death,
but hear and believe only, and I will show you yet a more perfect and assured Way, by which you shall be made to walk safe, either in the day of death,
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or in the time of temptation, or in any other course or crosse, that may betide you in this life.
or in the time of temptation, or in any other course or cross, that may betide you in this life.
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See that you haue not onely the two side postes, and the vpper doore postes of your houses, stricken ouer with the bloud of the Lambe,
See that you have not only the two side posts, and the upper door posts of your houses, stricken over with the blood of the Lamb,
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but your harts purged through faith in his bloud, from the power of dead works;
but your hearts purged through faith in his blood, from the power of dead works;
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and then the destroyer that ouerthroweth others, shall passe ouer thee, and bring thee in good time to the full fruition of the heauenly Canaan.
and then the destroyer that Overthroweth Others, shall pass over thee, and bring thee in good time to the full fruition of the heavenly Canaan.
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But thou wilt say as the slothfull person doth in the Prouerbs, There is a lyon, yea many lyons in the way: I answere:
But thou wilt say as the slothful person does in the Proverbs, There is a Lion, yea many lyons in the Way: I answer:
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reckon them vp, and bring them forth: they shall all by Gods grace be easily remoued.
reckon them up, and bring them forth: they shall all by God's grace be Easily removed.
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All sorts of afflictions are bitter, I confesse it, and so are many thinges in meate, drinke,
All sorts of afflictions Are bitter, I confess it, and so Are many things in meat, drink,
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and phisicke, and yet wee refuse them not, but vse them rather, because of the good we know or hope, they will effect in vs. And why say wee not,
and physic, and yet we refuse them not, but use them rather, Because of the good we know or hope, they will Effect in us And why say we not,
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as the Apostle by the spirite doth:
as the Apostle by the Spirit does:
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Nochastisement for the present seemeth to bee ioyous, but grieuous? Howbeit afterward it bringeth forth the quiet fruite of righteousnesse,Nochastisement for the present seems to be joyous, but grievous? Howbeit afterwards it brings forth the quiet fruit of righteousness,
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vnto them which are thereby exercised. Death also is dreadfull:
unto them which Are thereby exercised. Death also is dreadful:
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what then? but to whom I pray thee? euen to the man that hath his trust in his riches,
what then? but to whom I pray thee? even to the man that hath his trust in his riches,
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or hath no hope of a better life:
or hath no hope of a better life:
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but to him that beleeueth in Christ, it is become through the power of the death and obedience of Christ, a speedie passage to eternall life.
but to him that Believeth in christ, it is become through the power of the death and Obedience of christ, a speedy passage to Eternal life.
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We endure many dreadfull and dangerous thinges, and runne through fire & water, and alfor a corruptible crowne:
We endure many dreadful and dangerous things, and run through fire & water, and alfor a corruptible crown:
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And why should wee not with patience and prayer passe through this, which is the very high way to heauen? Besides, hell is horrible Neither will I deny that:
And why should we not with patience and prayer pass through this, which is the very high Way to heaven? Beside, hell is horrible Neither will I deny that:
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but still I demaund to whom it is so? surely to the diuell and his Angels,
but still I demand to whom it is so? surely to the Devil and his Angels,
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and all manner of wicked ones, for whom it hath beene prepared of old: but as for the godly and elect, it cannot come nigh them.
and all manner of wicked ones, for whom it hath been prepared of old: but as for the godly and elect, it cannot come High them.
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For Christ the very way, truth, and life it selfe hath tolde vs, and therefore we ought to credit it:
For christ the very Way, truth, and life it self hath told us, and Therefore we ought to credit it:
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He that heareth my words, and beleeueth in him that sent mee, hath euerlasting life, and shall not come into condemnation, but hath passed from death vnto life. He that hears my words, and Believeth in him that sent me, hath everlasting life, and shall not come into condemnation, but hath passed from death unto life.
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Lastly, is not sinne a shrewd and sore enemie to encounter with? I confesse it:
Lastly, is not sin a shrewd and soar enemy to encounter with? I confess it:
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but to whome tell mee I beseech you? euen to them in whose mortall bodies it raigneth, to fulfill the concupiscences thereof.
but to whom tell me I beseech you? even to them in whose Mortal bodies it Reigneth, to fulfil the concupiscences thereof.
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To other, in whom the •oo•e of it is dead, it is not so, whether we respect this life,
To other, in whom the •oo•e of it is dead, it is not so, whither we respect this life,
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or that which is to come:
or that which is to come:
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for here the reliques of sinne, are but as pricks in our sides, to prouoke vs to better things,
for Here the Relics of sin, Are but as pricks in our sides, to provoke us to better things,
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and to stirre vs vp to hunger and thirst after righteousnes:
and to stir us up to hunger and thirst After righteousness:
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and for the life to come, we shall be vtterly freed from the same, and haue all teares wiped frō our eyes.
and for the life to come, we shall be utterly freed from the same, and have all tears wiped from our eyes.
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To bring all into a summe: I say let all obiected be as true, as any thing may bee:
To bring all into a sum: I say let all objected be as true, as any thing may be:
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yet all these and a thousand more such like, are nothing to him that is in Christ.
yet all these and a thousand more such like, Are nothing to him that is in christ.
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For the Apostle sayth, There is no condemnation to them that are in Christ Iesus:
For the Apostle say, There is no condemnation to them that Are in christ Iesus:
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and it is hee alone that hath destroyed death, and became sinne for vs, that wee in him might bee made the righteousnes of God.
and it is he alone that hath destroyed death, and became sin for us, that we in him might be made the righteousness of God.
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And surely such a one may in some good measure of comfort, ioyfully say to the defiance euen of death it selfe,
And surely such a one may in Some good measure of Comfort, joyfully say to the defiance even of death it self,
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and all other ghostly enemies whatsoeuer: O death where is thy sting! O graue where is they victorie!
and all other ghostly enemies whatsoever: Oh death where is thy sting! O graven where is they victory!
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369
The sting of death is sinne, and the strength of sinne is the lawe: but thankes bee vnto GOD which hath giuen vs victorie, through our Lord Iesus Christ. The sting of death is sin, and the strength of sin is the law: but thanks be unto GOD which hath given us victory, through our Lord Iesus christ.
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370
Yea hee may say, as the Saints and Martyrs haue sayd in the middest of fierie flames, I am perswaded that neither death,
Yea he may say, as the Saints and Martyrs have said in the midst of fiery flames, I am persuaded that neither death,
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371
nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come,
nor life, nor Angels, nor principalities, nor Powers, nor things present, nor things to come,
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372
nor height, nor depth, nor any other creature, shall bee able to separate me from the loue of God which is in Christ Iesus our Lord.
nor height, nor depth, nor any other creature, shall be able to separate me from the love of God which is in christ Iesus our Lord.
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373
Oh but death is terrible still! I answer:
O but death is terrible still! I answer:
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374
in such a cloud of witnesses, and euidence of truth, may I not in some sort and sense say, O faithlesse generation,
in such a cloud of Witnesses, and evidence of truth, may I not in Some sort and sense say, Oh faithless generation,
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375
how long shall I bee with you? how long now shall I suffer you? Is it fearefull to any,
how long shall I be with you? how long now shall I suffer you? Is it fearful to any,
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376
but to a naturall man, and to him that hath his felicitie here, and in the things of this life? Surely it is nothing terrible to him, that is made a comfortable partaker of the fruits of the death of Christ, who dyed and rose againe, to the ende hee might destroy death,
but to a natural man, and to him that hath his felicity Here, and in the things of this life? Surely it is nothing terrible to him, that is made a comfortable partaker of the fruits of the death of christ, who died and rose again, to the end he might destroy death,
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377
and him that had the power of death, euen the diuell himselfe. But hel is horrible. True:
and him that had the power of death, even the Devil himself. But hell is horrible. True:
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378
but yet to thē, for whom it is prepared: but thou art in Christ exempted from it.
but yet to them, for whom it is prepared: but thou art in christ exempted from it.
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379
For why did he himselfe suffer hellish torments both in body & soule? to leaue the 〈 … 〉 to make it terrible or horrible to thee? no,
For why did he himself suffer hellish torments both in body & soul? to leave the 〈 … 〉 to make it terrible or horrible to thee? no,
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380
but to free thee and all his from the feare of hell, & the feeling of euerlasting condemnation.
but to free thee and all his from the Fear of hell, & the feeling of everlasting condemnation.
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381
Oh but what shall I say touching my sin that is great and grieuous, & the peculiar wages of it, is death eternall.
O but what shall I say touching my since that is great and grievous, & the peculiar wages of it, is death Eternal.
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382
That is true in the nature of sin, & the iustice of God: but with the Lord there is mercie, that he may be feared.
That is true in the nature of since, & the Justice of God: but with the Lord there is mercy, that he may be feared.
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383
Stand still a while, and you shall beholde the great workes of God: & be not faithlesse but faithfull, and beleeue the truth of the word.
Stand still a while, and you shall behold the great works of God: & be not faithless but faithful, and believe the truth of the word.
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384
What is more cleere then this? where sinne hath abounded, there grace hath abounded much more.
What is more clear then this? where sin hath abounded, there grace hath abounded much more.
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385
And though it be in a Prophet, yet where haue we a more plaine, plentifull,
And though it be in a Prophet, yet where have we a more plain, plentiful,
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386
or euangelicall promise then this? Though your sinnes were as crimson, they shall be made white as show:
or Evangelical promise then this? Though your Sins were as crimson, they shall be made white as show:
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387
though they were red as skarlet, they shalbe as woll.
though they were read as scarlet, they shall as will.
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388
If we haue the hād or writing of an honest man, we think our selues bound to giue credit therto how much more shuld we beleeue the most true & vnchāgeable word of the eternal? To which, not for any want in himself,
If we have the hand or writing of an honest man, we think our selves bound to give credit thereto how much more should we believe the most true & unchangeable word of the Eternal? To which, not for any want in himself,
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389
but by reason of the weakenes of our faith, he hath bin willing, the more aboundantly to shew vnto the heires of promise, the stablenes of his coūcel, to adioyne & binde himselfe with an oath, saying,
but by reason of the weakness of our faith, he hath been willing, the more abundantly to show unto the Heirs of promise, the stableness of his council, to adjoin & bind himself with an oath, saying,
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390
As I liue, I wil not the death of a sinner, yea I wil be merciful to their vnrighteousnes,
As I live, I will not the death of a sinner, yea I will be merciful to their unrighteousness,
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391
and I wil remember their sinnes and iniquities no more:
and I will Remember their Sins and iniquities not more:
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392
that so by two immutable things, that is, his inuiolable oath, & assured promise (wherein it is vnpossible that God should lye) we might haue strong consolation.
that so by two immutable things, that is, his inviolable oath, & assured promise (wherein it is unpossible that God should lie) we might have strong consolation.
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393
And as for these obiections, or any the like, what are they else, but in trueth and substance, the very euil reports, that the spyes brought vpō the promised land? And yet there was a very true testimonie, giuen by Ioshua and Caleb:
And as for these objections, or any the like, what Are they Else, but in truth and substance, the very evil reports, that the spies brought upon the promised land? And yet there was a very true testimony, given by Ioshua and Caleb:
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394
yea the palpable proofes they had by the cluster of grapes, and other things which they brought from thence, were irrefragate witnesses.
yea the palpable proofs they had by the cluster of grapes, and other things which they brought from thence, were irrefragate Witnesses.
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395
Will you beleeue then because they are many? that is flat poperie: & besides, God forbiddeth vs to cleaue to a multitude to doe euill.
Will you believe then Because they Are many? that is flat popery: & beside, God forbiddeth us to cleave to a multitude to do evil.
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396
Will you feare thē, because they are mightie? That is to distrust God, who is greater then al:
Will you Fear them, Because they Are mighty? That is to distrust God, who is greater then all:
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397
and to make them omnipotent, which is blasphemie. Wil you doubt because they double their assaults? That is no end of temptation,
and to make them omnipotent, which is blasphemy. Wil you doubt Because they double their assaults? That is no end of temptation,
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398
but this rather, to ad an edg vnto our prayers, that so through thē we may heare in our hearts that cofortable speech.
but this rather, to and an edge unto our Prayers, that so through them we may hear in our hearts that cofortable speech.
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399
My grace is sufficient for thee, & my strength shalbe perfected through weaknes.
My grace is sufficient for thee, & my strength shall perfected through weakness.
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400
And when we shall haue all our senses satisfied, in the contrarie truth, yea so farre forth,
And when we shall have all our Senses satisfied, in the contrary truth, yea so Far forth,
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401
as that our eyes may see, our eares may heare, our hāds may hādle the good things of God (ouer and besides the faith, we haue in him concerning them) it is not grosse onely, but impious, not to beleeue.
as that our eyes may see, our ears may hear, our hands may handle the good things of God (over and beside the faith, we have in him Concerning them) it is not gross only, but impious, not to believe.
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402
But here in this life are many pleasures and certaine delights lawfull, as houses, friends, wiues, children, goods, honor, and almost infinite such like. That is very true:
But Here in this life Are many pleasures and certain delights lawful, as houses, Friends, wives, children, goods, honour, and almost infinite such like. That is very true:
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403
but with this honie, God inter•ingleth some gall, least the soules of his seruants might run not to sin.
but with this honey, God inter•ingleth Some Gall, lest the Souls of his Servants might run not to sin.
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404
And who is he that can be ignorant of the vncertaine estate of al & euery one of them? Our friends fall away,
And who is he that can be ignorant of the uncertain estate of all & every one of them? Our Friends fallen away,
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405
as a fruite that is ripe before his time, or as the morning dewe.
as a fruit that is ripe before his time, or as the morning dew.
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406
Our houses are ouerthrowne, and are like the ruines of a defaced hold, not one stone of them being left vpō another.
Our houses Are overthrown, and Are like the ruins of a defaced hold, not one stone of them being left upon Another.
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407
Our wiues may be lewde in their lippes, loose in their liues, and wicked as was Iobs,
Our wives may be lewd in their lips, lose in their lives, and wicked as was Jobs,
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408
and wish vs to curse God & die. Our children, not riotous only and disobedient, but vnnatural also, and rising vp against vs, as Absalon.
and wish us to curse God & die. Our children, not riotous only and disobedient, but unnatural also, and rising up against us, as Absalom.
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409
The goods we possesse, are not vnfitly by Salomon resembled to the Egle, that taketh her to her wings,
The goods we possess, Are not unfitly by Solomon resembled to the Eagl, that Takes her to her wings,
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410
& flieth aloft into the ayre:
& flies aloft into the air:
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411
as for our honor, which we make as it were some deitie vpon earth, it is turned into shame, in the twinckling of an eye,
as for our honour, which we make as it were Some deity upon earth, it is turned into shame, in the twinkling of an eye,
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412
or else forgotten, as it had neuer been:
or Else forgotten, as it had never been:
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413
And wee, that in our owne imaginations, are Lords of all, are as the dust or chaste of the earth caried from all.
And we, that in our own Imaginations, Are lords of all, Are as the dust or chaste of the earth carried from all.
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414
And what reason is there then, that these or any such like, should hinder vs in our race towards heauen? He that hath an inheritance or land in the world, will not be hindred from taking the possession or enioying of it,
And what reason is there then, that these or any such like, should hinder us in our raze towards heaven? He that hath an inheritance or land in the world, will not be hindered from taking the possession or enjoying of it,
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415
when it falleth vnto him, by the teares of his wife, the intreatie of his children, the heape of his riches, or any such like thinges:
when it falls unto him, by the tears of his wife, the intreaty of his children, the heap of his riches, or any such like things:
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416
And why should we suffer these simple conceits, to steale away our hearts from the hope and hauing of heauen? Besides, who knoweth not, that as in respect of the life to come, all these heaped vp in the greatest measure that possible can bee in this world, are not so much as a shadow of the good things that shall be reuealed.
And why should we suffer these simple conceits, to steal away our hearts from the hope and having of heaven? Beside, who Knoweth not, that as in respect of the life to come, all these heaped up in the greatest measure that possible can be in this world, Are not so much as a shadow of the good things that shall be revealed.
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417
Hath the spirit said in vaine, that which the eie hath not seene, neither the care heard,
Hath the Spirit said in vain, that which the eye hath not seen, neither the care herd,
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418
neither euer yet entred into mans heart, hath GOD prepared for them that loue him? Or shall wee thinke it a lye? or that GOD ment to dissemble and dallie with vs? Oh bee it farre from vs to thinke or speake so.
neither ever yet entered into men heart, hath GOD prepared for them that love him? Or shall we think it a lie? or that GOD meant to dissemble and dally with us? O be it Far from us to think or speak so.
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419
Is that glorious description of that holy and heauenly Ierusalem, mentioned in the reuelations, but a fiction or forgerie? It were blasphemie for any mans heart to imagine so:
Is that glorious description of that holy and heavenly Ierusalem, mentioned in the revelations, but a fiction or forgery? It were blasphemy for any men heart to imagine so:
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420
wee are rather to thinke, that God by that which is knowen, and can bee comprehended, expresseth that which yet is hidden from vs,
we Are rather to think, that God by that which is known, and can be comprehended, Expresses that which yet is hidden from us,
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421
and shall in good measure bee comprehended of vs also, we knowing then, euen as wee are knowne now.
and shall in good measure be comprehended of us also, we knowing then, even as we Are known now.
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422
Wherefore let vs not feare all or any of our aduersaries, or pulbacks, for true loue expelleth feare:
Wherefore let us not Fear all or any of our Adversaries, or pulbacks, for true love expelleth Fear:
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423
neither let vs bee saint hearted in our selues, but labour rather to lift vp our handes which hang downe,
neither let us be saint hearted in our selves, but labour rather to lift up our hands which hang down,
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424
and to strengthē our weak knees, for faithfull is he that hath promised, who will also performe it.
and to strengthen our weak knees, for faithful is he that hath promised, who will also perform it.
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425
Bee faithfull vnto the death, and I will giue thee the crowne of life. be faithful unto the death, and I will give thee the crown of life.
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426
He that so runneth shall bee sure to obtaine, and haue his portion with the Saints, in the heauenly inheritance, of a crowne that neuer fadeth nor falleth away.
He that so Runneth shall be sure to obtain, and have his portion with the Saints, in the heavenly inheritance, of a crown that never fades nor falls away.
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427
But hee that careth not for this course, must haue his portion with hypocrites, in the lake of fire and brimstone, that burneth for euermore,
But he that Careth not for this course, must have his portion with Hypocrites, in the lake of fire and brimstone, that burns for evermore,
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428
and be shut out of the kingdome with the fearfull, vnbeleeuing, abhominable, murtherers, whoremongers, sorcerers, idolaters and such like.
and be shut out of the Kingdom with the fearful, unbelieving, abominable, murderers, whoremongers, sorcerers, Idolaters and such like.
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429
Wherefore as you loue life, and loth death, runne well I beseech you:
Wherefore as you love life, and loath death, run well I beseech you:
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430
yea euen as our text was at the beginning, so say I at the ending, So runne that ye may obtaine:
yea even as our text was At the beginning, so say I At the ending, So run that you may obtain:
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431
which I doe not onely propound vnto you by exhortation, but commend and commit by supplication to God for my selfe and you, that euery one of vs,
which I do not only propound unto you by exhortation, but commend and commit by supplication to God for my self and you, that every one of us,
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432
and I my selfe especially, may in feeling and faith say:
and I my self especially, may in feeling and faith say:
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433
I am now readie to bee offered, and the time of my departing is at hand, I haue fought a good fight,
I am now ready to be offered, and the time of my departing is At hand, I have fought a good fight,
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434
and haue finished my course, I haue kept the faith, from hence is layd vp for mee the crowne of righteousnes, which the Lord the righteous iudge, shall giue me at that day,
and have finished my course, I have kept the faith, from hence is laid up for me the crown of righteousness, which the Lord the righteous judge, shall give me At that day,
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435
& not to me onely, but vnto them also that loue his appearing. FINIS.
& not to me only, but unto them also that love his appearing. FINIS.
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