The practise of piety directing a Christian how to walk that he may please God.The practise of pietie directing a Christian how to walke that he may please God.
Lewis Bayly d. 1631London: printed for John Hodgets, 1613London: printed for Iohn Hodgets, 1613
[36], 1031, [1] p. · 116k words · STC 1602 · ESTC S1173
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
1The whole life of man, save what is spent in Gods service, is but a foolery: for a man lives forty years before he knows himself to ⟨p. 277⟩be a fool, and by that time he seeth his folly his life is finished.
1The whole life of man, saue what is spent in Gods seruice, is but a foolerie: for a man liues forty yeeres before hee knowes himselfe to ⟨p. 277⟩be a foole, and by that time hee seeth his folly his life is finished.
1Homo est fatuus usque ad 4•. annum, deinde ubi agnovit se esse fatuum vita consumpta est. Luther.Homo est fatuus vsque ad 4•. annum, deinde vbi agnouit se esse fatuum vita consumpta est. Luther.
Hark Husbandman, before thou seest many more crops of harvest, thy self shalt be ripe, and Death will cut thee down with his Sickle. Hark Trades-man, ere many six months goes over, thy last month will come on, after which thou shalt trace away, and trade no longer. Hark most grave Judge, within a few Terms, the term of thy life approacheth, wherein thou shalt cease to judge others, and go thy self to be judged. Hark, ô man of God that goest to the Pulpit, preach this Sermon, as if it were the last thou shouldest make to thy people. Hark ⟨p. 278⟩Noble-man, lay aside the high conceit of thy Honour! Death ere it be long, *
vvill lay thine Honour in the dust, and make thee as base as the earth that thou treadest under thy feet. Hark thou that now readest this Book, assure thy self ere it be long, there vvill be but two holes where now thy two eyes are placed, and others shall read the truth of this lesson upon thy bare skull, which now thou readest in this little Book. How soon I know not: but this I am sure of; that
pale Horse, shall alight at thy door: and notwithstanding all thy Wealth, thy Honour, and the tears of thy dearest friends, will carry thee away bound hand and foot, as his prisoner: and keep thy body under a load of earth, until that day come: wherein thou must be brought forth to
receive according to the things which thou hast done in that body, whether it be good or evil. Oh, let not then the false, hope of an uncertain long life hinder thee, from becoming a present Practiser of religious Piety. GOD
for custom of sin breeds hardness of heart: and the impediments which hinder thee from repenting now, will hinder thee more when thou art more aged.
Hearke Husbandman, before thou seest many more crops of haruest, thy selfe shalt be ripe, and Death will cut thee downe with his Syckle. Heark Trades-man, ere many sixe moneths goes ouer, thy last moneth will come on, after which thou shalt trace away, and trade no longer. Hearke most graue Iudge, within a few Tearmes, the terme of thy life approcheth, wherein thou shalt cease to iudge others, and goe thy selfe to be iudged. Hearke, ô man of God that goest to the Pulpit, preach this Sermon, as if it were the last thou shouldest make to thy people. Hearke ⟨p. 278⟩Noble-man, lay aside the high conceit of thy Honour! Death ere it be long, *vvill lay thine Honour in the dust, and make thee as base as the earth that thou treadest vnder thy feet. Hearke thou that now readest this Booke, assure thy selfe ere it be long, there vvill be but two holes where now thy two eyes are placed, and others shall reade the truth of this lesson vpon thy bare skull, which now thou readest in this little Booke. How soone I know not: but this I am sure of; that athy time is appointed, thy bmoneths are determined, thy cdayes are numbred, and thy very dlast houre is limited, beyond which thou shalt not passe: for then, the efirst borne of Death, mounted ⟨p. 279⟩on his fpale Horse, shall alight at thy doore: and notwithstanding all thy Wealth, thy Honour, and the teares of thy dearest friends, will carry thee away bound hand and foote, as his prisoner: and keepe thy body vnder a loade of earth, vntill that day come: vvherein thou must be brought forth to greceiue according to the things which thou hast done in that body, whether it be good or euill. Oh, let not then the false, hope of an vncertaine long life hinder thee, from becomming a present Practizer of religious Pietie. GOD hoffereth grace to day, but who promiseth to morrow? There are now in hell many young-men, vvho had purposed to ⟨p. 280⟩repent in their olde age, but Death cut them off in their impenitencie, ere euer they could attaine to the time they set for their repentance.10 The longer a man runnes in a disease, the harder it is to be cured:11 for custome of sin breedes hardnesse of heart: and the impediments vvhich hinder thee from repenting now, will hinder thee more when thou art more aged.
hPsal. 95. Heb. 3. Poenitenti veniam spospondit, sed vivendi in crastinum non spospondit. Chrysost.Psal. 95. Heb. 3. Poenitenti veniam spospondit, sed viuendi in crastinum non spospondit. Chrysost.
10Nemo tam divos habuit faventes crastinum ut possit sibi polliceri. Senec.Nemo tam diuos habuit fauentes crastinum vt possit sibi polliceri. Senec.
A wise man being to go a far and foul journey, will not lay the heaviest burden upon the weakest horse. And with what conscience canst thou lay, the great load of repentance, on thy feeble and tired old age? Whereas now in thy chiefest strength thou canst not lift it, but ⟨p. 281⟩art ready to stagger under it. Is it wisdom for him that is to sail a long and dangerous voyage, to lye playing and sleeping whilst the wind serveth, and the Sea is calm, the ship sound, the Pilot well, the Mariners strong: and then to set forth when the winds are contrary, the weather tempestuous, the Sea raging, the Ship rotten, the Pilot sick, and the Sailors languishing? Therefore, O sinful soul, begin now thy conversion to God, whilst life, health, strength, and youth lasteth: before those ayears draw nigh, when as thou shalt say, I have no pleasure in them. GOD ever required in his service, the bfirst borne; and the cfirst fruits, and those to ⟨p. 282⟩be offered unto him without delay. So just d Abel offered unto GOD his firstlings, and fattest lambs, and reason good; that the best Lord should be first, & best, served. All Gods servants should therefore eremember to serve their Creator in the days of their youth, and fearly in the morning, like Abraham, to sacrifice unto GOD the young Isaac of their age. gYe shall not see my face (saith Joseph to his brethren) except you bring your younger brother with you. And how shalt thou look in the face of Jesus; if thou givest thy younger years to the Devil, and bringest him nothing but thy blind, lame, and decrepit old age? hOffer it unto ⟨p. 283⟩thy Prince, saith Malachi. If he will not accept such a one to serve him? how shall the Prince of Princes admit such a one to be his servant? If the iKing of Babel would have young men well favoured, and such as had ability in them, to stand in his palace; shall the King of heaven have none to stand in his Courts but the blind and lame, such as the soul of David hated? Thinkest thou,k when thou hast served Satan with thy prime years, to satisfy God with thy dog days? Take heed lest God turn thee over to thy old master again. That as thou hast all the days of thy life, done his work: so he may in the end pay thee thy wages.
A wise man being to goe a farre and foule iourney, will not lay the heauiest burthen vpon the weakest horse. And with what conscience canst thou lay, the great load of repentance, on thy feeble and tyred old age? Whereas now in thy chiefest strength thou canst not lift it, but ⟨p. 281⟩art ready to stagger vnder it. Is it wisdome for him that is to saile a long and dangerous voyage, to lye playing and sleeping whilest the winde serueth, and the Sea is calme, the shippe sound, the Pilote well, the Marriners strong: and then to set foorth when the windes are contrary, the weather tempestuous, the Sea raging, the Ship rotten, the Pilote sicke, and the Sailers languishing? Therefore, O sinfull soule, beginne now thy conuersion to God, whilest life, health, strength, and youth lasteth: before those ayeeres draw nigh, whē as thou shalt say, I haue no pleasure in them. GOD euer required in his seruice, the bfirst borne; and the cfirst fruits, and those to ⟨p. 282⟩be offered vnto him without delay. So iust d Abel offered vnto GOD his firstlings, and fattest lambes, and reason good; that the best Lord should be first, & best, serued. All Gods seruants should therefore eremember to serue their Creator in the daies of their youth, and fearely in the morning, like Abraham, to sacrifice vnto GOD the yong Isaak of their age. gYee shall not see my face (saith Ioseph to his brethren) except you bring your yonger brother with you. And how shalt thou looke in the face of Iesus; if thou giuest thy younger yeeres to the Diuell, and bringest him nothing but thy blinde, lame, and decrepit old age? hOffer it vnto ⟨p. 283⟩thy Prince, saith Malachy. If he will not accept such a one to serue him? how shall the Prince of Princes admit such a one to be his seruant? If the
Is that a fit time, to undertake by the serious exercises of repentance, which is the work of works, to turn thy sinful Soul to GOD, when thou art not able with all thy strength to turn thy weary bones, on thy soft bed? If thou findest it so hard a matter now? thou shalt find it far harder then. For thy sin will wax stronger, thy strength will grow weaker, thy conscience will clog thee, pain will distract thee, the fear of death will amaze thee, and the visitation of friends will so disturb thee: that if thou be not furnished aforehand with store of faith, patience and consolation: thou shalt not be able either to meditate thy self, or to hear ⟨p. 285⟩the words of comfort from others, nor to pray alone, nor to join with others who pray for thee. It may be thou shalt be taken with a dumb palsy, or such a deadly senselessness; that thou shalt neither remember God, nor think upon thine own estate. And doest thou not well deserve that God should forget to save thee in thy death: who art so unmindful now to serve him in thy life? The fear of death, will drive many at that time to cry, Lord, Lord: but Christ protesteth that he will not then know them for his. 1Yea many shall then like Esau with tears seek to repent: 2and yet find no place to repentance. For man hath not free-will to ⟨p. 286⟩repent, when he will, but when God will give him grace. And if Mercy showed her self so inexorable, that she would not open her gates to so tender suitors as▪ Virgins, to so earnest suitors as knockers, 3because they knocked too late: How thinkest thou, that she will ever suffer thee to enter her gates, being so impure a wretch, that never thinketh to leave sin, till sin first leaveth thee: and didst never yet knock with thine own fists upon the breasts of a penitent heart? And justly doth her Grace deny to open the gates of Heaven when thou knockest in thine adversity; who in thy prosperity wouldest not suffer Christ, 4whilst he knocked, to ⟨p. 287⟩enter at in the door of thy heart. Trust not either late Repentance, or long life: not late repentance, because it is much to be feared; least that the Repentance which the fear of death enforceth, dyes with a man dying. And the Hypocrite who deceived others in his life, may deceive himself in his death.
Is that a fit time, to vndertake by the serious exercises of repentance, which is the worke of workes, to turne thy sinnefull Soule to GOD, when thou art not able with all thy strength to turne thy weary bones, on thy soft bed? If thou findest it so hard a matter now? thou shalt finde it farre harder then. For thy sinne will waxe stronger, thy strength will grow weaker, thy conscience will clog thee, paine will distracte thee, the feare of death will amaze thee, and the visitation of friends will so disturbe thee: that if thou be not furnished aforehand with store of faith, patience and consolation: thou shalt not be able either to meditate thy selfe, or to heare ⟨p. 285⟩the words of comfort from others, nor to pray alone, nor to ioyne with others who pray for thee. It may bee thou shalt be taken with a dumbe palsey, or such a deadly senslessenesse; that thou shalt neither remember God, nor thinke vpon thine owne estate. And doest thou not well deserue that God should forget to saue thee in thy death: vvho art so vnmindefull now to serue him in thy life? The feare of death, will driue many at that time to cry, Lord, Lord: but Christ protesteth that hee will not then know them for his. 1Yea many shal then like Esau with teares seeke to repent: 2and yet finde no place to repentance. For man hath not free-wil to ⟨p. 286⟩repent, when he will, but when God will giue him grace. And if Mercy shewed her selfe so inexo•able, that shee would not open her gates to so tender suiters as▪ Virgins, to so earnest suiters as knockers, 3because they knocked too late: How thinkest thou, that shee will euer suffer thee to enter her gates, being so impure a wretch, that neuer thinketh to leaue sinne, till sinne first leaueth thee: and didst neuer yet knocke with thine owne fistes vpon the breasts of a penitent heart? And iustly doth her Grace deny to open the gates of Heauen when thou knockest in thine aduersitie; who in thy prosperitie wouldest not suffer Christ, 4whilest he knocked, to ⟨p. 287⟩enter at in the dore of thy heart. Trust not eyther late Repentance, or long life: not late repentance, because it is much to be feared; least that the Repentance vvhich the feare of death enforceth, dyes with a man dying. And the Hypocrite vvho deceiued others in his life, may deceiue himselfe in his death.
GOD accepteth none but free-will Offerings, and the repentance that pleaseth him must be voluntary,1 and not of constraint. Not long life, for old age will fall upon the neck of youth; and as nothing is more sure then Death: so nothing is more uncertain then the time of dying. Yea, oft-times when ripeness of sin, is hastened by outrageousness ⟨p. 288⟩of sinning, GOD suddenly cutteth off such vicious livers, either with the sword intemperateness, luxury, surfeit, or some other fearful manner of sickness. Mayest thou not see that it is the evil Spirit that persuades thee to defer thy Repentance till old age, when Experience tells thee, that not one of a thousand that takes thy course,2 do ever attain unto it? Let Gods holy Spirit move thee not to give thy self any longer to eat and drink with the drunken, least thy Master send Death for thee, 3in a day when thou lookest not for him, and in an hour that thou art not aware of, and so suddenly cut thee off, and appoint thee thy portion with ⟨p. 289⟩the Hypocrites, where shall be weeping and gnashing of teeth. But if thou lovest along life, fear GOD, and long for life everlasting. The longest life here when it is come to the period, will appear to have been, but as a btale that is told, a cvanishing vapour, a flitting dshadow, a seeming edream, a glorious flower, growing and fflourishing in the gmorning, but in the evening cut down and withered, or like a weavers hshuttle, which by winding here and there, swiftly unwindeth it self to an end. It is but a imoment, saith Saint Paul. O then the madness of man! that for a moment of sinful kpleasure will hazard the loss of an leternal weight of glory!
GOD accepteth none but free-will Offerings, and the repentance that pleaseth him must be voluntarie,1 and not of constraint. Not long life, for old age will fall vpon the necke of youth; and as nothing is more sure then Death: so nothing is more vncertaine then the time of dying. Yea, oft-times when ripenesse of sinne, is hastned by outragiousnesse ⟨p. 288⟩of sinning, GOD sodainly cutteth off such vicious liuers, eyther with the sword intemperatenes, luxurie, surfeit, or some other fearefull manner of sicknes. Maist thou not see that it is the euill Spirit that perswades thee to deferre thy Repentance till olde age, when Experience tels thee, that not one of a thousand that takes thy course,2 doe euer attaine vnto it? Let Gods holy Spirit moue thee not to giue thy selfe any longer to eate and drinke with the drunken, least thy Master send Death for thee, 3in a day when thou lookest not for him, and in an houre that thou art not aware of, and so sodainely cut thee off, and appoint thee thy portion with ⟨p. 289⟩the Hypocrites, where shall be weeping and gnashing of teeth. But if thou louest along life, feare GOD, and long for life euerlasting. The longest life here when it is come to the period, will appeare to haue beene, but as a btale that is tolde, a cvanishing vapour, a flitting dshadow, a seeming edreame, a glorious flower, growing and fflourishing in the gmorning, but in the euening cut downe and withered, or like a weauers h
1Nascentes morimur, finisque ab origine pendet: Et pubescentes juncta senecta premit. Manil.Nascentes morimur, finisque ab origine pendet: Et pubescentes iuncta senecta premit. Manil.
These are the seven chief hinderers of Piety which must be cast out like Mary Magdalens seven Devils, 1before ever thou canst become a true practiser of Piety: or have any sound hope to enjoy either favour from CHRIST by grace, or fellowship with him in glory.
These are the seuen chiefe hinderers of Pietie vvhich must be cast out like Mary Magdalens seauen Diuels, 1before euer thou canst become a true practizer of Pietie: or haue any sound hope to enioy either fauour from CHRIST by grace, or fellowship with him in glory.
TO conclude all: for as much as thou seest, that without Christ, thou art but a slave of sin, Deaths vassal, and worms meat, whose thoughts are vain, whose deeds are vile, whose pleasures have scarce beginnings, whose miseries never knows end: what wise man would incur these hellish torments, ⟨p. 291⟩though he might by living in sin, purchase to himself for a time, the Empire of Augustus, the riches of Croesus, the pleasures of Solomon, the policy of Ahithophel, the voluptuous fare, and fine apparel of Dives? for what should it avail a man (as our Saviour saith) to win the whole world, for a time; and then to lose his soul in Hell for ever.
TO conclude all: for as much as thou seest, that without Christ, thou art but a slaue of sinne, Deaths vassall, and wormes meate, vvhose thoughts are vaine, vvhose deedes are vile, whose pleasures haue scarse beginnings, whose miseries neuer knowes end: vvhat wise man would incurre these hellish torments, ⟨p. 291⟩though hee might by liuing in sinne, purchase to himselfe for a time, the Empire of Augustus, the riches of Croesus, the pleasures of Salomon, the policie of Achitophel, the voluptuous fare, and fine apparrell of Diues? for what should it auaile a man (as our Sauiour saith) to winne the whole world, for a time; and then to lose his soule in Hell for euer.
And seeing that likewise thou seest how great is thy happiness in Christ, and how vain are the hinderances that debar thee from the same: beware (as the Apostle exhorteth) of the deceitfulness of sin. 1For that sin which seems now to be so pleasing to thy corrupt nature, vvill one day prove the bitterest ⟨p. 292⟩enemy to thy distressed soul: and in the mean while harden unawares thine impenitent heart.
And seeing that likewise thou seest how great is thy happinesse in Christ, and how vaine are the hinderances that debarre thee from the same: beware (as the Apostle exhorteth) of the deceitfulnesse of sinne. 1For that sinne which seemes now to be so pleasing to thy corrupt nature, vvill one day proue the bitterest ⟨p. 292⟩enemie to thy distressed soule: and in the meane while harden vnawares thine impenitent heart.
Sin as a Serpent seems beautiful to the eye: but take heed of the sting behind: whose venomous effects if thou knewest; thou wouldest as carefully fly from sin as from a Serpent: for,
Sinne as a Serpent seemes beautifull to the eye: but take heede of the sting behinde: whose venemous effects if thou knewest; thou wouldest as carefully flye from sinne as from a Serpent: for,
1 Sin did never any man good, and the more sin a man hath committed, the more odious he hath made himself to GOD, the more hateful to all good men.
1 Sinne did neuer any man good, and the more sinne a man hath committed, the more odious hee hath made himselfe to GOD, the more hatefull to all good men.
2 Sin brought upon thee all the evils, crosses, losses, disgraces, & sickness, that ever befell thee:1 Fools (saith David) by reason of their transgressions, and because of their ⟨p. 293⟩iniquities are afflicted. 2Jeremiah in lamenting manner asketh the question; Wherefore is the living man sorrowful? The holy Ghost answereth him; Man suffereth for his sin. Hereupon the Prophet takes up that doleful out-cry against sin, as the cause of all their miseries,3 woe now unto us that ever we have sinned!
2 Sinne brought vpon thee all the euils, crosses, losses, disgraces, & sicknesse, that euer befell thee:1 Fooles (saith Dauid) by reason of their transgressions, and because of their ⟨p. 293⟩iniquities are afflicted. 2Ieremy in lamenting manner asketh the question; Wherefore is the liuing man sorrowfull? The holy Ghost answereth him; Man suffereth for his sinne. Hereupon the Prophet takes vp that doleful out-cry against sinne, as the cause of all their miseries,3 woe now vnto vs that euer we haue sinned!
3 If thou dost not speedily repent thee of thy sins, they will bring upon thee yet far greater plagues, losses, crosses, shame and Judgements, then ever hitherto befell thee. Read Levit. 26.18. &c. Deut. 28.15. &c.
3 If thou dost not speedily repent thee of thy sins, they wil bring vpon thee yet farre greater plagues, losses, crosses, shame and Iudgements, then euer hitherto befell thee. Reade Leuit. 26.18. &c. Deut. 28.15. &c.
4 And lastly, if thou wilt not cast off thy sin▪ GOD when the measure of thine iniquity is full, 1will cast thee off ⟨p. 294⟩for thy sin: for, as he is just, so he hath power to kill and cast into hell all hardened and impenitent sinners. If therefore thou wilt avoid the cursed effects of sin in this life, and the eternal wrath due thereto in the world to come; and be assured that thou art not one of those who are given over to a reprobate sense; 2Let then (ô Sinner) my counsel be acceptable unto thee: break off thy sins by righteousness, and thine iniquities by showing mercy towards the poor: oh let there, at length, be an healing of thine error. Nathan used but one Parable,3 and David was converted.4 Jonah preached but once to Nineveh, and the whole City repented. 5CHRIST looked but once on ⟨p. 295⟩Peter, and he went out and wept bitterly. And now, that thou art oft & so lovingly entreated, not by a Prophet, but by Christ, the Lord of Prophets; yea, that GOD himself, by his Ambassadors doth pray thee to be reconciled unto him;6 leave off thine adultery, with David; repent of thy sins, like a true Ninevite; and whilst Christ looketh in mercy upon thee, leave thy wicked companions, and weep bitterly for thine offences.
4 And lastly, if thou wilt not cast off thy sinne▪ GOD when the measure of thine iniquitie is full, 1will cast thee off ⟨p. 294⟩for thy sinne: for, as hee is iust, so hee hath power to kill and cast into hell all hardened and impenitent sinners. If therfore thou wilt auoide the cursed effects of sinne in this life, and the eternall wrath due therto in the world to come; and be assured that thou art not one of those who are giuen ouer to a reprobate sense; 2Let then (ô Sinner) my counsell be acceptable vnto thee: breake off thy sinnes by righteousnesse, and thine iniquities by shewing mercy towards the poore: oh let there, at length, be an healing of thine error. Nathan vsed but one Parable,3 and Dauid was conuerted.4 Ionas preached but once to Niniuie, and the whole Citie repented. 5CHRIST looked but once on ⟨p. 295⟩Peter, and hee went out and wept bitterly. And now, that thou art oft & so louingly entreated, not by a Prophet, but by Christ, the Lord of Prophets; yea, that GOD himselfe, by his Ambassadours doth pray thee to be reconciled vnto him;6 leaue off thine adulterie, with Dauid; repent of thy sinnes, like a true Niniuite; and whilest Christ looketh in mercy vpon thee, leaue thy wicked companions, and weepe bitterly for thine offences.
Content not thy self with that formal Religion, which unregenerated men have framed to themselves, in stead of sincere devotion: for, in the multitude of opinions most men have almost lost the ⟨p. 296⟩practise of true religion. Think not that thou art a Christian good enough, because thou dost as the most, and art not so bad as the worst. No man is so wicked, that he is addicted to all kind of vices, (for there is an Antipathy twixt some vices:) But remember that Christ saith, except your righteousness shall exceed the righteousness of the Scribes and Pharisees, 1ye shall in no case enter into the kingdom of Heaven. Consider with thy self how far thou comest short of the Pharisees, in fasting, praying, frequenting the Church, and in giving of Alms. Think with thy self how many Pagant, who never knew Baptism, yet in moral virtues ⟨p. 297⟩and honesty of life do go far beyond thee. Where is then the life of Christ thy Master? and how far art thou from being a true Christian? If thou dost willingly yield to live in any one gross sin, thou canst not have a regenerated Soul: though thou reformest thy self like Herod from many other vices. 2A true Christian must have respect to walk, in the truth of his heart, in all the Commandments of GOD alike: for, saith Saint James, 3he that shall offend in one point of the Law (wilfully) it guilty of all. And Peter bids us,4 lay aside (not some, but) all malice, guile, and hypocrisies, &c. One sin is enough to damn a mans Soul, without Repentance: ⟨p. 298⟩dream not to go to heaven, by any nearer or easier way then Christ hath trained unto us in his Word. The way to Heaven is not easy or common, but strait and narrow;5 yea, so narrow, that Christ protesteth, that a rich man shall hardly enter into the Kingdom of Heaven, 6and that those who enter are but few:7 and that those few, cannot get in but by striving: and that some of those who strive to enter in, shall not be able. This all Gods Saints (whilst they here lived) knew well; when with so often fastings, so earnest prayers, so frequent hearing the word, and receiving the sacraments, and with such abundance of t•ares, they devoutly begged ⟨p. 299⟩at the hands of GOD, for Christs sake, to be received into his Kingdom.
Content not thy selfe with that formall Religion, which vnregenerated men haue framed to themselues, in stead of sincere deuotion: for, in the multitude of opinions most men haue almost lost the ⟨p. 296⟩practise of true religion. Think not that thou art a Christian good enough, because thou dost as the most, and art not so bad as the worst. No man is so wicked, that hee is addicted to all kinde of vices, (for there is an Antipathie twixt some vices:) But remember that Christ saith, except your righteousnesse shall exceede the righteousnesse of the Scribes and Pharisies, 1yee shall in no case enter into the kingdome of Heauen. Consider with thy selfe how farre thou commest short of the Pharisies, in fasting, praying, frequenting the Church, and in giuing of Almes. Thinke with thy selfe how many Pagant, who neuer knew Baptisme, yet in morall vertues ⟨p. 297⟩and honestie of life doe goe farre beyond thee. Where is then the life of Christ thy Master? and how farre art thou from being a true Christian? If thou dost willingly yeeld to liue in any one grosse sinne, thou canst not haue a regenerated Soule: though thou reformest thy selfe like Herod from many other vices. 2A true Christian must haue respect to walke, in the truth of his heart, in all the Commandements of GOD alike: for, saith Saint Iames, 3he that shall offend in one point of the Law (wilfully) it guiltie of all. And Peter bids vs,4 lay aside (not some, but) all malice, guile, and hypocrisies, &c. One sin is enough to damne a mans Soule, without Repentance: ⟨p. 298⟩dreame not to goe to heauen, by any neerer or easier vvay then Christ hath trained vnto vs in his Word. The way to Heauen is not easie or common, but straite and narrow;5 yea, so narrow, that Christ protesteth, that a rich man shall hardly enter into the Kingdome of Heauen, 6and that those who enter are but few:7
If thou wilt not believe this truth, I assure thee that the Devil which persuades thee now that it is easy to attain Heaven, will tell thee hereafter, that it is the hardest business in the world. If therefore thou art desirous to purchase sound assurance of salvation to thy Soul, and to go the right and safe way to Heaven, get forth-with like a wise Virgin, 1the Oil of Piety in the Lamp of thy Conversation: that thou mayest be in a continual readiness to meet the Bride-groom, whether he cometh by Death, or by Judgement. Which that thou ⟨p. 300⟩mayest the better do, let this be thy daily practise.
If thou wilt not beleeue this truth, I assure thee that the Diuell which perswades thee now that it is easie to attaine Heauen, will tell thee hereafter, that it is the hardest businesse in the world. If therefore thou art desirous to purchase sound assurance of saluation to thy Soule, and to goe the right and safe way to Heauen, get forth-with like a wise Virgin, 1the Oyle of Pietie in the Lampe of thy Conuersation: that thou maist be in a continuall readinesse to meete the Bride-groome, vvhether hee commeth by Death, or by Iudgement. Which that thou ⟨p. 300⟩maist the better doe, let this be thy daily practise.
King of Babel would haue young men well fauoured, and such as had ability in them, to stand in his palace; shall the King of heauen haue none to stand in his Courts but the blinde and lame, such as the soule of Dauid hated? Thinkest thou,
when thou hast serued Satan with thy prime yeeres, to satisfie God with thy dogge daies? Take heede lest God turne thee ouer to thy olde master againe. That as thou hast all the daies of thy life, done his worke: so hee may in the ende pay thee thy wages.
shittle, which by winding here and there, swiftly vnwindeth it selfe to an end. It is but a
and that those few, cannot get in but by striuing: and that some of those vvho striue to enter in, shall not be able. This all Gods Saints (whilest they here liued) knew well; when with so often fastings, so earnest prayers, so frequent hearing the word, and receiuing the sacraments, and with such abundance of t•ares, they deuoutly begged
⟨p. 299⟩
at the hands of GOD, for Christs sake, to be receiued into his Kingdome.
