The Way to Heaven, Title page – Dedication
THE WAY TO HEAVEN: SHEVVING,
1. That Saluation is onelyonly in the Church.
2. What that Church is.
3. By what meanes men are added to the Church.
4. The Author, or Efficient of this addition.
5. The time & continuance of that worke.
6. The happinesse of those that are added to the Church.
By Iohn Phillips, Bachelor of Diuinity, and Pastor of Feuersham in Kent.
Isa. 30.21.
This is the way, walke in it.
LONDON, Printed by FELIX KINGSTON. 1625.
TO THE RIGHT WORSHIPFVLL, THE MAIOR, and the IVRATS his BRETHREN: AND TO THE COMMVNALTIE of the Towne and PORT-LIMME of FEVERSHAM in KENT, I. P. wisheth happy societie with the heauenly Ierusalem, heere, and in heauen.
Right Worshipfull, and Beloued,
HAppinesse, is the common obiect of eueryevery mans desire; so that, as Seneca saith,Seneca de vita beata, l. 1. c. 1. Viuere omnes beatè volunt; There is not a man that would not be happy. But there are two obstacles that hinder the attainement of this desired Happinesse. One is, as hee saith well, Sed ad peruidendum, quid sit, quòd beatam vitam efficiat, caligant: Their sight is so dimme, that they cannot perceiue, what that thing is that makes a man happy. The other is, Si viâ lapsus est: If a man misse of the right way. In which case; Ipsa velocitas maioris interualli causa fit: The faster he runnes, the farther hee is out of the way: Therefore this wise Heathen man doth giuegive good counsell; Decernatur it a que & quò tendamus, & qua: We must looke both to the end whereunto wee ayme, as also to the way, whereby wee may attaine vntounto it.
For the course of the world is vtterly against reason, Pecorum ritu se qui antecedentium gregem, pergentes non qua eundum est, sed qua itur: That men indued with reason, should imitate the brute and vnreasonable creatures, which follow one another, though it bee out of the way: as if men should goe on, not considering what way they ought to goe, but what way is usually gone of others. But this is, non ad rationem, sed ad similitudinem viuere: not to liue according to reason, but according to example, not like men, but like Apes.
Ioh. 14.6.Now our good Guide, who is the Way, the Truth, and the Life: and therefore a better Instructer then the wisest heathen, hath directed vsus Christians, both to the end, and to the way, leading vntounto that end, which is true Happinesse in deed, and consisteth in the fruition of God, Psal. 144.15.by the meanes of sauing knowledge and grace in this life,Ioh. 17 3. with the rest of the Church Militant heere in earth: as also by inioyning his glorious presence with the Church T…iumphant in heauen: So that, if we follow his direction, wee shall know, & quò, & qua, both whither, and by what way we must goe, to attaine true felicity; here below, Aug▪ de Ciu. Dei. l. 19. c. 27.as S. Augustine saith, by faith, and heereafter aboue, by sight.
And this is the scope, which I hauehave propounded to my selfe in this Treatise, that I might not onelyonly by liuely voyce, say, This is the way, walke in it; but, as it were, by the hand, leade you in the way: for I am obliged by the bond of dutie, as being your Pastour, and you my flocke, both to pray for you, and to direct you, the best I can, in this heauenly course. Which, as I hauehave carefully indeuoured to doe amongst you, by the space of almost twenty yeeres: so I wish I may with good successe happily continue, to our mutuall ioyes, through Gods blessing: For I can truly say with the Apostle;Rom. 10.1. My hearts desire, and prayer to God for you, is, that ye might be saued; and with the Prophet Samuel, God forbid that I should sinne against the Lord, and cease praying for you: but I will shew you the good and right way.
GiueGive me leaue then, I beseech you, to stiree vp your Christian mindes, to an vnfained desire and indeuour to enter into this way, tending to life and happinesse. In worldly benefits wee would not hauehave others to goe before vsus: why should wee not hauehave as great, nay greater care of heauenly things? Our Sauiour vpbraided the chiefe of the Iewes,Mat. 21.31, 32. for that Publicans and Harlots went into the Kingdome of God before them. And what a shame is it, as S. Augustine saith, V… simplices Idiotae rapiant nobis Coelum, & nos cum nostra scientia mergamur in infernum? That simple Idiotes should snatch heauen from vsus, and we with all our knowledge and learning should be plunged into hell? Oh let vsus not doe our selues so great aniniurie. It is the propertie of worldlings, who liue not according to faith, as S. Augustine speaketh,Aug. de Ciu. Dei, l. 19. c. 17. to angle for all their peace and prosperitie, in the sea of temporall profits, whereas the righteous liue in full expectation of the glory to come. Which that you may also doe, take for your furtherance, this weake helpe in good worth; vse it, and peruse it, I hope you shall finde your labour well bestowed.
The occasion of this Worke, was the interring of our neighbour, Master Edward Lapworth, Doctor of Physicke: It is for the method and matter, the very same, that was then publikely deliuered by liuely voyce, but is now, not onelyonly amplified, by accesse of those things, that the strictnesse of time would not then permit; but is also further inlarged into a conuenient Treatise; the waight of the matter, and fitnesse of these times so requiring.
If any desire to know the reason of the publishing of it, I must ingenuously confesse▪ it was neuer liberally intended on my part, but rather extorted and wrung from mee: for had it not beene for a furious and ouer-hasty Midwife, that drew it out of the wombe by violence, this Embryon had neuer seene the light. Yet when I did call to minde,Iudg. 14.8. That Samsons Lyon had honie in it, so that, out of the eater came foorth meate, and out of the strong came foorth sweetnesse, I did willingly set vponupon this Worke, hoping that by the blessing of God, some wholesome food, and sweet repast might issue out of these bitter beginnings, to the refreshing of the hungry soule.
But to leaue Parables, and to speake plainely: This Gentleman deceased, was noted of all that knew him, to bee inclined to the Romish Religion. At the Funerall, I tooke occasion to speake something of the deceased, which either of simple misprision, or sinister acception, was misconstrued, and by some officious hearers, carried as newes to such, whose eares are patent, and gates wide open to receiue the tale-bearer. Heereupon the poore Predicant was rated, as if it had beene a Schoole-boy, by some austere Pedantee; and yet the Censor had nothing to obiect, praeter auditum, but onelyonly by bare heare-say: not one auditor obiecting any thing against the Teacher; but some godly and well-minded, shewing their acceptance, did giuegive him thanks for his labours.
Now, forsooth, the criminations or faults obiected, were these:
1. That the deceased partie was commended, being accounted a Papist, yea, and a seducer. The truth is, there was not so much as one word of commendation giuen him, whereat Momus himselfe might cauill (as the i…dicious and ingenuous Reader may heere see by the simple truth faithfully related) vnlesse any will be so censorious, as to taxe S. Paul for saying, as the truth was.Act. 28.2. That the Ba…barians were courteous, and shewed them that had suffered shipwracke, no little kindnesse.
That it is sayd, he was noted to be a Papist, who euer denied it? The proposition was not, that hee was no Papist, but (according to the Doctrine of our Christian reformed Churches) That a simple-hearted Papist, not holding the whole mysterie of Romish iniquity, but only erring in some lesse points, which ouerthrow not the foundation, may vponupon repentance in generall, of sinnes knowne and not knowne, finde mercy with God, relying vponupon Christ alone for saluation.
Where it is said, That he was a seducer: I hauehave my selfe charged him with it; but hee was so farre from maintaining that bad office, that he did in excuse of himselfe affirme, That he knew no cause, why any man should count him a Papist, vnlesse it were for keeping the Kings lawes, in abstaining from flesh vponupon Fridayes, and such like times. I call God to record, I doe the man no wrong, but testifie herein the very truth; and did expastulate with him, that if the conscience of the Kings Lawes did so preuaile with him in that, why it should not also cause him to come more often to the Church, the reason being the same for both; whereunto, his answere was silence.
But for the matter of seducing: It makes not a man by and by a settled Professour in his Religion, because hee labours to draw others vntounto it: for we see by experience, that if any conceiue well of a Religion, and begin to entertaine it, though they be as yet but very Nouices, they will presently seeke to induce others to the same: this may appeare by those that were Conuerts to the truth,Ioh 1.41, 45. as Andrew and Philip, and the like, whom as Apes these Errants imitate.
2. VntoUnto the former, another aspersion was added, which did touch the whole Ministerie, and was vrged with no little spight and clamour, viz. That any man, be he neuer so vile, for a Cloth and a fee, shall as his Funerall be commended and extolled to the heauens. If any be guilty of this crime, let him beare his owne burden; for my part, I hauehave learned with Elihu, not to giuegive titles, Iob 32. 22.lest my Maker should become my destroyer, for thereis a woe denounced against them,Isa. 5. 20. that speake good of euill, and call darkenesse, light.
It is well knowne, that for diuers yeeres I did vtterly abstaine from speaking any one word of the dead, but onelyonly applyed my selfe to the instruction of the liuing; insomuch as it grew distasted: yet neuer did I abstaine, as holding is vnlawfull: for I know there is very good vse of it: 1. That the vertues of the godly may be propounded for imitation: that wee might be followers of the Saints, who through faith and pacience hauehave inherited the promises. 2. That the perseuerance of the faithfull, being made knowne, we may with the ancient Church, as is noted afterwards in this Treatise,Reu. 2.10. sing laud to God, that being faithfull vntounto the death, they hauehave receiued the Crowne of life. 3. That if any hauing liued scandalously in open sinne, but, through the mercy of God, by the meanes of his afflict…ng rod, are recouered, and brought home with the Prodigall, the Congregation being made acquainted with it, may glorifie God, that hath giuen them repentance vntounto life, and with the Angels, reioyce at the conuersion of a sinner. 4. That vponupon any extraordinary accident, men being suddenly surprized by death, their example propounded, may be a monitory to the liuing, that they may take it to heart, and profit by it. These and the like, are good occasions of the Teachers Discourse in this kinde. And vponupon this ground, I hauehave indeuoured to auoyde scandalum datum, the giuing of any offence, keeping my selfe alwayes in the meane, or middeway, betweene both extremes.
3. A third crimination, or fault obiected, and that with no little asperitie, was, that euen the very prophane should make a scoffe of it. And what did they say? Why, forsooth, being vponupon their Ale-benches, they call for another Pot, deriding the Doctrine of Gods Mercy and Patience,Isa. 22.12, 13. in that hee calleth not all at once, but some euen at the eleuenth houre. Did not the wicked doe this,2. Pet. 3.3. euen at the very preaching of the Prophets and Apostles, yea, of Christ himselfe? Can any pretend pietie, and take part with such impietie, taking it vp, and casting it as dung in the face of God himselfe? for it is not Moses, but God, against whom men open their foule mouthes: and the contemptuous vsage of the poorest seruant of Christ, he counts as a despight done to himselfe, howsoeuer men slubber it ouer.
4. A fourth crimination was, that I should shew so much respect to one, that was a noted enemie to my selfe. But bee it that hee was so;Mat. 26.50. I hauehave learned of my Master, though hee were my enemie, yet to call him friend. Could he be a greater enemie to me,2. Sam. 1.23, 24 then Saul was to Dauid? yet see how Dauid giues him his due praise, in his mournefull song vponupon the death of Saul and Ionathan.
5. The next obiection was, that his not comming to Church was excused, for that his memory was decayed. In this point I cannot tell whether I should blame more, the reporters laesum ingenium, or laesam memoriam, his want of wit, or his want of memorie: for what reason is there to thinke, that a Papist should refraine comming to Church, because he cannot remember what he doth heare? when in truth hee would willingly bee there starke deafe, or learne the Art of obliuion. But the truth is, that the failing of his memorie was spoken of in the beginning; his not comming to Church, in the end of all the speech, and almost the last point of all, and it was applyed only to his facultie, wherein I said he did practise with good liking▪ till through weakenesse his memorie began to faile.
But the substance of the speech which I now come vntounto, will cleere all. You may therefore please to vnderstand, that the Sermon being ended (according to my vsuall manner) I tooke occasion to speake somewhat of the partie deceased; not by way of commendation or excuse, in regard of his Religion, which I had before taxed for many errours; but onelyonly by way of application of one speciall point in my Sermon; which was, that in a corrupt Church some may bee saued, holding the foundation, though taynted with diuers errours of lesse moment: and so consequently in the Romish Church; prouided, that they hold not the whole Mysterie of that Iniquity, nor by any doctrine or practice ouerthrow the fundamentall grounds of Faith and Religion. This I did apply to the person of the Gentleman deceased, charitably deeming him to be in the number of these, and that (as I did take it) for good reason.
The effect of my speech concerning him, was digested into these two branches: His facultie; and his Religion. For the first▪ I did onelyonly touch it in a few words, shewing, that hee did practise the Art of Physicke with good and commendable acceptance, till such time, as through weakenesse, his memorie began to faile: that he was very courteous, and ready to affoord his best helpe, specially to Schollers, as I could testifie of mine owne certaine knowledge; and not wanting therein to poore neighbours, as I had partly seene with mine owne eyes, and neere dwellers to him could testifie.
Touching his Religion, I did indeuour to expresse my charitie, with our Christian reformed Church, that all men might see the difference between Christian and Antichristian Religion. They cast downe headlong into hell, all that consort not with them, in dependance vponupon one Head, The Romane Bishop, we charitably and hopefully conceiue, that in the middest of them, notwithstanding their errour of that dependance, yet many hauehave beene, are, and shall bee saued, the Lord hauing his thousands among them that neuer bowed their knee to Baal.
My reasons why I did so charitably iudge of his estate before God, were briefly these:
1. First, I shewed that he was not infected with the whole Mysterie of Iniquity, nor did appeare to be obdurate and obstinate that way; because in our Christian families where he came, he was knowne to ioyne with them in Prayer.
2. In conference and dispute about Religion, eueryevery man that did conuerse with him, can testifie his vnskilfulnesse and weakenesse that way: wherein his disabilitie of answere was supplied vsually, with these or such like euading speeches: God send vsus all to heauen. The Sonne of God bee good to vsus, &c.
3. Hee protested to me, that he was neuer at the most solemne part of their Romish Religion, that is, The Masse, nor did euer know what it meant. This confession was not long before his death.
4. His skill in the Vtensils and Vessels of their Religious seruice was so little, that he did not know a Chalice, but would pleasantly tell of his mistake, taxed by a Gentlewoman, better skilled in the trade then himselfe.
5. My selfe reading to him a Sermon of S. Bernard, wherein the Father vehemently inueighed against the Court and Prelacie of Rome, and demanding of him, Whether Luther or Caluine, or any of our men, could more plainely and more powerfully speake against such impietie, he did, as a man conuicted, admire it, as strange to him; for hee …aw there was no deceit, inasmuch as it was read to him in his owne Booke.
6. He ordinarily (though not so often as was fi…) resorted to Church, and communicated annually; excepting the last yeere, or little more before his death: and that was vponupon occasion of the Princes going into Spaine; which made many befoole themselues.
7. Last of all, in the shutting vp of his life, neere his end, my selfe praying with him, he did shew his consent, by erecting both his hands vp to heauen, and after the Prayer ended, by giuing mee his hand cheerefully and willingly of his owne accord.
If these bee not sufficient arguments to induce my charitie towards him, iudge you: And tell mee, I pray you, whether such a speech, so charitably vttered, need to flee the light, and be glad of the couert of darkenesse; or not rather with boldnesse come into the light, as now it doth, that it may bee approoued of God, and discreet good men.
That I may not with too much prolixitie offend your patience, I will now draw to an end; intreating your courteous acceptance of this token of my sincere louelove vntounto you. It is indeed many wayes due vntounto you of right, but especially in regard of your louelove and kinde respect shewed to mee of late; that whereas for the space of aboue ten yeeres, I constantly continued the weekely lecture vponupon the Market day, hauing no recompence for that paines, but onelyonly Master William Sakers Legacie of fiue pounds per annum, it hath pleased you, vponupon due consideration, to augment it to a conuenient stipend: which good Worke was first well begun by Master Reginold Edwards, and that not onelyonly motioned by word, but seconded by his liberall act, in contributing most largely to so good a purpose. And whereas voluntary contributions, depending onelyonly vponupon the Donors free disposition, are in like manner as Charitie it selfe, subiect to waxe cold; it was not onelyonly very kindly towards me, but exceeding prouidently, for the better continuance of so religious a worke, propounded by Master William Thurston to the whole Corporation, and by their generall consents condescended vntounto, that the stipend should euer heereafter be paid out of the Chamber. Of which pious Worke, I commend to the world, this Monument, in the iust praise, both of those Prime Motors, as also of you all, who were the Concomitants and Adinuant causes of that so good and needfull a furtherance of Gods Religious seruice; desiring the Almightie to blesse you all, and to giuegive you the comfort that religious Nehemiah had in the like case; that with him, eueryevery one of you may bee able to say vntounto God with ioy and confidence;Neh. 13.14. Remember mee, O my God, concerning this, and wipe not out my good deedes, that I hauehave done for the House of my God, and for the offices thereof.
Yours in the Lord Iesus, IOHN PHILLIPS.