The holy pilgrime, leading the way to heaven. Or, a diuine direction in the way of life, containing a familiar exposition of such secrets in diuinity, as may direct the simple in the way of their Christian pilgrimage In two books. The first declaring what man is in the mistery of himselfe. The second, what man is in the happines of Christ. Written by C.L.

The generall Vse.

This doth admonish al men careful∣ly to watch the behauiour of their liues;* 1.1 for if the conscience of euerie man be* 1.2 a booke, wherein is writ the recordes of all his actions, good and bad; and that seeing this booke must bee read at the day of iudgement in the audience of all the world, before God, and before his holy Angels and Saints, what ma∣ner of men ought all to bee in godly conuersation? This ought to moue in euery one a double care. First,* 1.3 that they auoid (carefully) all vngodlinesse, both in thought and action; whereby they may suffer disgrace before GOD and all his Creatures, at the generall iudgement, when the booke of theyr* 1.4 conscience shall bee opened to euerie ones eye. Secondly, it doth perswade a a diligence in all godly exercise; and

that all men contend (with an holy e∣mulation) to exceede in godly action▪ whereby they may receiue applause, and generall reputation in the general assembly of God and all Creatures. For as in the affayres of earth, men couet most desirously to gaine reputation & generall name, because it argueth an extraordinary degree of desert in him that hath it: so in contending for this spirituall Garland (Heauen,) it cannot but be an extraordinary degree of con∣tent,* 1.5 and spirituall pleasure, to bee na∣med in the ranke of best deseruers. And as malefactors that suffer pub∣like punishment for their offence, e∣steeme the shame more then the paine of theyr corrections: so ought all men to feare the shame they must en∣dure, if theyr conscience disgrace them before so great a presence, as will be at the generall iudgement. For let al men bee perswaded,* 1.6 that all their faultes are so writte in the booke of theyr consci∣science, that there is no meanes to ob∣scure their knowledge, & to raze them out; neither wil the conscience (though

it be our owne) bee corrupted, to con∣niue and dissemble with God, but (e∣uen to our owne faces) it will produce all our sins, whose memory is not blot∣ted by the righteous bloud of the Son of God. Againe, seeing the witnesse of our conscience is that euidence, wher∣by we are all iudged eyther to life, or death,* 1.7 wee all ought most carefully a∣uoyde the doing of ought that may of∣fend our conscience: but rather to liue in feare and awe of conscience, because our eternall state dependeth vpon the report of our owne conscience. This ought to preuent all vnconscionable a∣ctions, & to haue a detestation of euery sin; because when wee haue committed sins, wee haue hired against our owne soules, so many witnesses to vrge our e∣ternal condemnatiō. Lastly,* 1.8 seeing that that cōscience which in this life is most silent, will notwithstanding at the day of iudgemēt be most terrible & clamo∣rous; it admonisheth all men not to re∣bel against their cōscience, & to run on without checke in the committing of sinne; but rather to yeelde themselues

to the correction of their consciences, lest by their customary sinning, they dull the sence of conscience,* 1.9 and so runne on in the race of all vnlawful∣nesse: for though the reproofe of con∣science bee very terrible to him that rightly vnderstands it, yet ought it to bee carefully apprehended, and respe∣cted as a mouing cause to repentance, and reformation. And let no man en∣courage himselfe with common exam∣ple,* 1.10 that because the common sway of mens actions respect greatnesse more then goodnesse; and craft more then conscience, that this can warrant any ones imitation; but rather wheresoeuer we see vnconscionable dealing, if in our friends, we our selues ought to be their conscience and admonish them; if in our enemies, wee must hate the sinne, but pitty the sinner, and labour (not his imitation,) but if it be possible, his conuersion. And this direction is both Wisedome and Charity:* 1.11 for hee that is wise, will bee armed, and not har∣med by ill example: and hee that is charitable, will doe the good he can,

and wish the good he cannot doe.

Notes

• * 1.1

  The vse.
• * 1.2

  Reu. 20. 1. 2
• * 1.3

  First.
• * 1.4

  Secondly▪
• * 1.5

  There is no ambition lawfull, but the coue∣tous desire of heauen.
• * 1.6

  The booke of co••ci∣ence cannot be defaced but onely by the pre∣cious bloud of Christ.
• * 1.7

  Not to of∣fend our conscience.
• * 1.8

  The silent ••onscienre will be most lowd at the day of iudgement.
• * 1.9

  Customary sinning dulleth con∣science.
• * 1.10

  Evill exam∣ples ought not to moue vs from the duty of conscience
• * 1.11

  The office of charity.