cannot be recouered time passed can not be recalled Eccâ— nunc tempus acceptum sayth â— Cor. 6. 2. the Apostle Behold now the accepted time behold now the day of saluation This life is the time wherein our election must be made sure and sealed vp to our spirits by the infallible testimony of the good spirit of GOD This life is the time wherein enerman in his calling must worke out his saluation with feare and trembling This life is the time wherein wee must bee admitted into the kingdome of Grace if euer wee looke to be admitted into the Kingdome of Glory In this life must wee be matriculated into the mysticall body of the Church if euer we will look to sit at the Bridegroomes Table in Heauen In this life must we haue heauen in inchoation if after this life wee will haue iâ— in perfection The Husband-man will in no wise slacke his opportunity and omit his time in tilling and sowing his ground that in Summer he may haue the better croppe The Trades-man will not misse his Fayres Markets that hee may increase his stocke the more in those his painefull affayres The Storke in the Ayre the Turtle the Ieâ—em 3. â— Craâ—e and the Swallow obserue their times as sayth the Prophet the little silly creature the Ant by name â—â—ou 6â— gathereth in Summer whereby shee may liue in Winter Euen so should euery Christian take his time and treasure vp with the painefull Bee the hony of good works in the hiue oâ— his hart in this life that he may will the faithfull seruant be welcommed into his Masters ioy in the life to come But alas alas men are so assotted with blindnesse and ignorance that they may be sent to the very senslesse creatures for wisedome in this point Aske the beasts and they shall Iob. 12. 7 8 teach thee and the fowles of heauen and they shall tell thee saith the iust man Iob or speake to the earth and it shall shew thee or the fishes of thâ— sea and they shall declare vnto thee Esays Oxe knoweth his Masters stall Esay 1. 3. â— and his Asse his Masters crib but miserable man hath not knowne his Maker O let vs not be worse then Horse Asse and Mule that haue no vnderstanding but let vs in the feare of God know our times and seasons Let vs seeke the Lord while he may be Esay 5â—â— found and call vppon him while he is neere Let vs in no wise post off our amendment from day to day Let vs â—iue no longer in carelesse security like sensuall bruitish and hellish Epicures that neither beléeue nor yet respect the iudgement to come that â—ing that cursed Epitaph of Sardanapalus â—â—â—e bibe lude charum praesentibus exple Poet. Deliâ—â—â—s animum post mortem nulla voluptas Id est Eate drinke play and be merry liâ—e in all kinde of pleasure for after dâ—ath there is no pleasure That say with the old man in the Poet Because my dayes are shorâ— which I haue heere to liue To women wine and pleasant sport I meane my selfe to giue Let vs not be like those foolish Virgins that knocked at the gates of heauen too late when the doores were shut against them For after this life there shall be no place for pardon noâ—â—â—â—e for Repentance therefore in time looke to the wel-fare of thy deere Soule that thy Soule may fare well not for a time but for euer One depth saith the Psalmist calleth Psal â—â—â— for another The depth of our misery crieth for the depth of Gods mercy let vs therefore be as swift in running the race of Christianity as ouâ— liues are swift to leaue vs let vs bâ— as swift to kill sinne in vs as sinne is to kill vs. O beloued let vs bâ—e as swift to pull out the sting of the Scorpion which is sinne as he is with his sting swift and ready to stâ—bbe â—s aâ— the heart and wound our soules incurably that when death â—he end of our Race shall come which is mâ—sâ— certaine and yet his time most vncertaine it may be vnto â—â— â—â— it is to all the Saints of God Iaâ—â—a 〈…〉 〈…〉 um refâ—iâ—erâ—â— â—â—â—lâ— ascensiâ—â—is in câ—lum id est The gaâ—â—â—â— life the end of miseries the beg 〈…〉 of euerlasting refreshing and the 〈…〉 r of ascension to the highest aâ—â— happiest heauens So runne that ye may obtaine Text. Secondly Qualiter currendum id est How must we runne To obtaine So runne If wee will runne to obtaine wee must runne these three wayes First Directè recta via the right way Secondly Celeriter seu festinanter Swiftly or speedily Thirdly Perseueranter Perseuerantly holding out to the end First therefore that wee may obtaine we must run directly the right way that leadeth to life Those that run in a race will not make the furthest way about the néerest â—ay home as wee say but they will take the shortest cut that may be and run the directeâ—t way that can be that they may the rather obtaine So should wee run in the right way that leadeth to life if wee will obtaine life euerlasting 〈…〉 speaking of mans creation 〈…〉 sâ—â—th that Hâ—mo incedâ— erectus in coelum id est Man goeth right vplifting his eyes toward Heauen Os homini sublime dedit coelumque tueri Ovid. iussit Id est God gaue man a lofty face a face to behold the heauens whereas other creatures fasten their eyes vpon the centre of the world from whence they came hanging down their heads to the earth like Bul rushes As man therefore was created pure and vp right in Soule and straight and right in body carrying his head toward heauen so must he run if euer he will obtaine heauen in the straight way and right path that leadeth to Heauen Many there are that séek the Lord and finde him not because they seekâ— amisse so many there are that runne yea all men liuing are runners yâ—â— are they far from obtaining becausâ— they run amisse There are foure sorts of grounâ— yet but one â—ructiâ—erâ—us there are foure waâ—es in the world yet but â—â—â— and that a narrow one that leadeth to life Generally there are but these two the way of Godlinesse and the way of Inâ—quity whereof the one in the Gospell of Mathew is called The broad way and thâ— other The straight and â—arrow gate yet S. Iohn considering the multiplicity of this dangerous Labyrinth doth cut out this â—road way into thrée maine heads into â—uxury Couetousnesse and Pride â— Iâ—â—â—â— â—6 saying Whatsoeuer is in the world is either the concupiscence of the flesh the concupiscence of the eye or the pride of life Haec tria pro trino numine mundus habet 〈…〉 Id est This is the trinity which the world doth worship These wayes are wide and large and whole multitudes walke in the same Magna pleâ—â—â—â—dâ— homâ—num sed magna solitudo bonorum id est There
giue to the poore chose rather to leaue Christ then forsake his riches for Christ Yea it is a thing impossible for such couetous Churles to runne swiftly in the way to life It is easier for a Cammell Mat. 19. â—4 to goe thorow the eye of a Needle then for a rich couetous Carle to enter into the Kingdome of Heauen Nemo potest Dominis rectè surâ—ire duobus Poet. Id est No man can serue two Masters no man serue God and Mammon God and riches Hee that hath his treasure in earth cannot haue his conuersation in Heauen For where Mat. 6. 21. the treasure is there will the heart bee also If therefore riches increase let vs not set our hearts vpon them Let vs vse this world as though wee vsed it not let vs hold all dung for the gaining of IESVS As Christ said in the Gospell of Iohn That his Kingdome Ioh. 18. was not of this world So should wee say that our delight is not in this world but our hearts are altogether in the world to come Let vs take no care what wee shall eate or what wee shall drinke or wherewith wee shall bee arrayed After all these things the muâ—kewormes of this world the Pagans Infidels and Heathen people seeke that haue neither knowledge of God nor feare of God before their eyes but let vs cast our care on the Lord 1. Pet. 5. 7. Mat. 4. for the Lord onely careth for vs Therfore as Peter and Andrew left their nets to follow Christ And as Elisha 1. King 19. â—â— left his Oxen and his Plough to follow Eliah the man of GOD Se should wee leaue whatsoeuer is in the world to follow the Sonne of God to Heauen We reade of Crates Thebanus that â—râ—â— â— because hee could not apply himselfe to the study of Philosophy in regard of his riches hee tooke his money and cast it into the Sea saying Ego perdam te ne tu perdas me id est I will destroy thee lest thou destroyest mee So if we finde that our wealth or any other thing in this world is an impediment to our Christian race let vs cast them from vs not as Crates did into the Sea that were a fond and foolish thing But let vs cast our Eccl. 11. 1. bread vpon the waters that is bestow them on the poore as Christ did wash the young man in the Gospell of Matnew Thus therefore should wee empty our selues of sinne within and vnburthen our selues of the cares of this wicked world without if wee will runne swiftly in the High-way to Heauen So runne that yee may obtaine Text. Thirdly if we will run to obtaine we must runne Persâ—ueranter Perseuerantly and continually holding out to the end of our Race Those that runne in a race though they runne neuer so directly though neuer so swiftly yet if they giue ouer before they come at the â—nd they lose their reward Euen so if we perseuere not in the race of Godlinesse to the end of our liues we shal fayle of the Kingdome of Heauen He that diggeth in a golden Mine till hee commeth within fiue or sixe fadomes of the gold and then giue ouer is not all his labour lost and all his cost in vaine A Traueller that hauing taken vpon him a long iourney and in the end giueth ouer within two or three miles of his iourneys end is not all his labour lost and are not all his paines likewise in vaine Euen so Nihil prodest cursus bonae vitae 〈…〉 consâ—â—mâ—tur boâ—o â—inâ— id est The Race of a Godly life profiteth nothing vnlesse it bee finished with a godly end If a man had liued in the profession of the glorious Gospell of Iesus for the space of twenty thirty or forty yeeres and then proue an Apostata back-sliding from the same hee is so farre from obtaining saluation as the end of him is worser then the beginning So that there is no hope of happinesse without perseuerance for as the tree falleth so it lyeth whether it falleth towards the South or North And as a man dyeth so shall hee be adiudged If in the Lord then shall he haue his portion with Saints if in impenitency then shall hee haue his portion with diuels The Souldier is not guerdoned with spoiles before hee hath obtained victory no more shall we be crowned before wee haue been more then Conquerers in Iesus Christ Well therfore saith one Sinullus esset hostis nulla esset pugna si nulla pugna nulla victoria si nulla victoria nulla denique Corona i. If there were no enemy there were no fight â—f there were no fight there were no victory if there were no victory there were no Crowne Nam nemo coronabâ—â—ur 2. Tim. 2. nisi qui leâ—uâ—â—e certâ—â—â—rit id est For nâ— man shall bee crowned but hee that fighâ—eth lawfully Ideo homines tentantur vt tentati resistant resistentes vincant vincentes coronentur Men are for this cause tempted that being tempted they may resist resisting they may ouercome and ouercomming they may be crowned So that the perseuerance is all in all The woman of Canaan by perseuerant crying after Christ got her Daughter to bee dispossessed of the Mat. 15. Diuell The man that had ghests come late to his house by his perseuerant knocking got bread for them of his neighbour at mid-night So by perseuerance in the Race of Godlinesse we shall obtaine the bread of life Christ Iesus that reigneth at the right hand of his Father in glory for euermore Chrysostome speaking of this spirituall Chrysostome Race sayth thus Incipere multorum finire paucorum id est Many will beginne to runne in this godly Race but few there are that will hold out to the end Rome began well and imbraced the Gospell of Christ willingly but with the dogge they returned to their Pro. 26. 11. former vomit of Idolatry and with the Sow that was washed they wallowed againe in the mire of iniquity So that Fryer Mantuan reporteth thus much in commendation of their Citie Heu Romae nunc sola pecunia regnat Mantâ—â—n exilium virtus patitur vrbs est iam tota lupaâ—ar id est Alas alas Couetousnesse is Queene of Rome all godlinesse is banished from thence the whole Citie is become a Stewes And herevpon he giueth this Caueat to all Christians Viuere qui sanctè cupitis discedite Roma Poet. Omnia cum liceant non licet esse bonum Id est All you that vvill liue a godly life depart from Rome for all things are there suffered saue godlinesse Oh it had béen better for this vvhorish â— Pet. 2. â—1 City neuer to haue knovvne the vvay of Righteousnesse then after they haue knovvne it to turne from the holy doctrine giuen vnto them For 〈…〉 â—he latter end is worse with them then the beginning according to that in the Gospell If Sâ—tan be cast out
afflictions â—go quos amo arguâ— castigo id est Apoc. 3. 10 As many as I loue I rebuke and chasten Quâ— diligitur corripâ—tâ—r id est Hee haâ—â—â— loued is reproued The Oxen that are appointed for the slaughter are let runne in sat Pastures but those that are not appointed for so terrible an end are dayly wrought and subiect to much trauell The barren trée is not beaten but the trée that is planted by the riuers side and bringeth forth his fruit in due season is sorely shaken and yéerly beaten The stones that were for Salomons 1. King 7. Temple were squared hewne before they were laid in the building So euery Christian who is a liuely 1. Pet. 2. 5. stone in this spirituall building as saith S. Peter must bee hewne with the axe of affliction and squared with the saw of correction before he can be receiued into the triumphnt Church whereof Christ Iesus is the head corner-stone Ideò Dominus quibusdam hic parcit Gregory non fâ—râ—endo vt in aeternum â—eâ—â—at ideò hic ferit non parcendo vt in aeternum parcat id est The Lord spareth some for a time that hee may punish them for euer and hee chastneth some for a time Luke 16. that hee may spare them for euer Diues that was spared on earth was tormented in hell and Lazarus that was corrected on earth was spared in heauen For Qui vult cum Christo conregnare in regno coelorum id est Hee that will raigne with Christ in the Kingdome of Heauen must cum Christo compati in valle lachrimarum id est must suffer with Christ in the vale of teares qui vult consequi must sequi id est heâ— that will obtaine Christ must follow Christ and he that will follow Christ must take vp his Crosse and follow him Christ suffered before he entred into I â—â— â—4 â— glory so must euery Christian first suffer before hee can bee glorified The Iâ—â— 1â— â— seruant must not bee aboue his Master Si ergo compatimur conregnabimus id est 〈…〉 If wee suffer with him wee shall raignâ— with him Dulcia non meruit qui non gusta 〈…〉 〈…〉 Id est Hee deserueth not to taste of the sweet that will not taste of the sowre Iouinian a King hauing two sorts 〈…〉 of wine in his Palace the one sweet wine and the other sowre decreed that whosoeuer would taste of the swéete wine should first taste of the sowre So whosoeuer will taste of the sweet ioyes that run thorow the celestiall Paradise must first with Christ sup of the cuppe of salt teares of affliction No maruell therefore if the Prophet in generall saith that many are â—â—â—â— 34. the troubles of the Righteous No maruell if hee compareth afflictions to waues of the Sea for as one waue dasheth ouer the necke of another so one affliction continually followeth another For God is not like a wasp that hauing stung once can sting no more but there is a plurality of crosses with God hee can sting againe and againe As one sorrowfull messenger came to Iob after another euen so one affliction visiteth the Christian after another as the Viper leapt vpon PAVL and leapt off againe Act. 27. euen so afflictions leape vpon Gods seruants and leape off againe Those therefore that runne in the Race of Godlinesse must not thinke this strange neither must they thinke themselues free from all afflictions for they are hedged in on euery side with sundry kinds of troubles and haue thrée deadly enemies continually warring against them Whereupon Iob calleth the life of man a war-fare vpon earth and that worthily for wee fight against three mighty enemies the Diuell the World and the Flesh The first enemy that withstandeth vs in the way to heauen is the Diuell who in respect of his cruelty and might is compared to a roaring Lyon The 1 Pet. â— Diuell like a roaring Lyon goeth vp and downe seeking whom hee may deuoure The second enemy is the World which is as subtill as the diuell is powerful for by the pâ—â—â—â—â—s and pleasures therein it draweth many to the seruice of Satan The third enemy which is the Flesh is no whit inferiour to either of them For Caesar being asked what was the greatest thing in the world to ouercome sayd Seipsum vincere to ouercome a mans owne selfe and his vntamed affections It doth alway rebell against the good motions of the Spirit It is a Iudas to betray our soules into the hands of old â—euiathan The Prophecy must bee fulfilled I will put enmitie betweene thee and Gen. 1â— the woman betweene thy feed and her feed Therefore the Church of God in this respect is called Ecclâ—sia miliâ—â—ns a warring Church a Church that fighteth manfully vnder the banner of Christ against the aduersaries aboue-said No maruell therefore our life being a warâ—are if this world bee called Vâ—llis lachrimarum A vale of teares for afflictions are so common that we â—aâ—e â—lwâ—â—es cause to shead forth whole Oceans of teares with the Prophâ—â— Dâ—uâ—â— who although hee were a man according to Gods owne heart was a Pellicane in the wildernesse of this world whose nature is alwayes to haue teares trickling downe her Bill his teares were his meate and drinke Hee watred Psal â— his bed with salt teares and washed his couch with continuall weeping This is the state and condition of 1. Pet. 5. 9. all Gods children in this life that will runne the Race of Christianity so that wee may conclude with Iob and say Man that is borne of a woman Iob 14. â— is of short continuance and is full of trouble Séeing then that wee are borne to trauell as the bird to flying let vs arme our selues with patience let vs possesse our soules with patience and let vs run the Race that is set before vs with patience Knowing tâ—at Non sunt condignâ— passionis c. that the passions that wee can suffer in this world are not worthy of the ioyes in the world to come And seeing wee are withstood in this way by three mighty enemies let vs like wise Souldiers Put on the Ephes 6. whole Armour of God the helmet of hope the brest-plate of righteousnesse the shield of faith the girdle of sinceritie the shooes of peace and let vs alway haue ready drawne the Sword of the Spirit which is the Word of God which is able to quench all the fierie darts of Satan and slay the Dragon in the deepe Moreouer let euery Christian that runneth in the Race of Godlinesse know that as afflictions are by no meanes to be auoyded so are they necessary for the good of Gods children All things worke for the best to them Rom. 8. 2â— Psal 119. â—1 that loue God And it is good for mee saith the Prophet that I haue beene iâ— trouble for thereby haue I learned thy Law For affliction to the
Mark saith that the heauens were clouen in twaine Marke 1. 10. Maâ— 1. 10. But by this visible scissure and cleft of the heauens is signified 1. The presence of God 2. That Christ himselfe came from thence to reueale to man the secret will of his heauenly Father 3. That hee it was that should reconcile all things both in heauen and earth to God Colos 1. 20 Col. 1 â—â— 4. That Christ Iesus opened the Kingdome of heauen to all beleeuers which Adam by sinne had shut 5. That all that are effectually baptized haue heauen opened vnto them and the Lord God ready to imbrace them to glory O the power and force of baptisme it opened that which all the creatures of heauen and earth were not able to open Lord shew the like power in baptisme this day open the Kingdome of Heauen to this Infant that shall be baptized and receiue it for thy Christs sake into thine euerlasting fauour and saluation Thus much for the first vision The Spirits descension And Iohn saw the Spirit of GOD Tâ—â—t descending like a Doue and lighting vpon him That wee may the better lay open the true sence of these words foure questions must be propounded First how Iohn is said to see the Spirit of God the spirit of God being inuisible Ans It is impropria locutio an improper spéech for Iohn could neither see Spiritus essentiam nor virtutem neither the essence nor yet the power of the Spirit of God but here the Spirit of God is said to be seene quia praesentiae sue signum demonstratur cernitur because the signe of his presence namely the Doue was seene by Iohn it is locutio me tanonymica an etanonymicall speech whereby the name of the signified is giuen to the signe as the bread is called Christs body and Baptisme regeneration Secondly how is the Spirit of God said to descend vpon Christ when he was in Christ before and is being infinite euery where Ans This also is an improper speech but because Christs authoritie might bee declared among men and now Christ being to performe the office of a Redeemer might bee answerably furnisht with the power of Grace therefore the Spirit of God is said in visible signe to descend vpon him Esayes Prophesie is here fulfilled The Spirit of the Lord is vpon mee Esa 61. 1. therefore hath the Lord anointed mee to preach good things to the poore c. Esay 61. 1. Thirdly why did the holy Ghost descend in the forme of a Doue rather than in fiery forme as sometimes he somtimes he did vpon the Apostles Ans This was done as it is coniectured not only to demonstrate the Doue-like qualities of the Spirit of God and of Christ but especially to shew quà m blande comiter Christus vocaret in spem salutis peccatores how kindly louingly and gently IESVS CHRIST should call sinners to repentance and saluation The truth whereof maintained is by the Prophet Esay A bruised reede he shall not breake and smoking flaxe shall he not quench Fourthly whether was this a naturall Doue from the common slight or onely a spectrum an apparition and no body or a body substantiall out of the elements formed by God of all birds likest a Doue Ans Luke saith it was like a Doue Luke 3. 22. therefore not a naturall Doue Luke 3. 22. And surely it was not an apparition without substance but without all doubt it was a substantiall creature much like a Doue vel ex nihilo vel eâ— elementis formata formed either of nothing or out of the elements as was that Starre that led to Christ and resolued againe into his first matter the pleasure of God performed by it Vpon euery one therefore that is effectually baptized this Doue-like Spirit descendeth making vs of Lyons Lambes of Vultures Doues of crooked and peruerse harmelesse gentle and kinde bringing vs likewise newes with the Doue of Noah that the floud of sinne is downe and that all is well twirt God and vs. Lord let thy Done-like Spirit this day descend with the Oliue leafe of thy fauor vpon this thine Oliuâ— plant and of the childe of wrath make him in Christ heyre apparant to the crown of saluation Thus much for the second vision Now for the voyce that was heard from heauen And loe a voyce came from heauen c. The voyce of God concerning Christ hath thrée times swéetly sounded from heauen In his Agony and Passion Iohn 12. 27 28. propter nostram redemptionem For our redemption In his transfiguration Math. 17. 5. Mat. 17 Propter nostraâ— glorificationem For our glorification And héere in baptisme Propter nostram adoptionem for our adoption And lo a voyce came from Heauen saying c. Aperitur hiâ— mysterium Trinitatis saith one In this Scripture the Trinitie of Persons with God is manifestâ—â— expressed For Patris vox auditur 〈…〉 humanitas conspicitur Spiritus 〈…〉 signum perspicitur the Father is heard the Sunne seene and the Holy Ghost in visible signe perceiued The foolish Papists say that there is no such mention of the Trinity in the Scriptures Indéede the litterall word is not found in the Scriptures but if they would put on their spectacles and look they should soone finde the substance of the same namely the vnity of essence and Trinity of persons that is with God As in Deâ—teronomy Audi Israel Deâ—t â— Deus Deus noster Deus vnus est God our God is God onely Deut. 6. Why doth Moses mention the name of God thrice but to shew the distinction of the persons Diuine why doth he put the word vnus that is onely but to shew the vnity of their Essence why is noster that is our put to God in the second place not in the first or last but to shew that the second person should take our nature vpon him Againe in â—say Sanctus sanctus sanctus Deus exercitiâ—um plena est omnis â—erra gloria câ—â—â— Holy holy holy Lord God of hosts heere is the Trinity of the Persons the earth is full of thy glory thy here is the vnity of their Essence For though God bee simplicissimus most simple in respect of his Essence yet is he trinâ—s ratione personarum three in regard of his persons One example or two more let mee giue you hereof In the first verse of the Booke of God Creauit Elohim Coelum terram GOD created the Heauen and the earth Gen. 1. 1. the Verbe singular Gen. 1. 1. Creauit noteth out the one and most simple Essence of God the substantiue plurall Elohim not El singular points out the Trinity of persons Againe in the same Chapter Faciamus Gen. 1. 26. homâ—em ad imaginem nostram Let vs make maâ— after our owne Image Gen. â— 26. faciamus sheweth the plurality of persons and nostram the vnity of Essence Againe in the Gospell of Mathew Baptiz◠〈…〉 Spiritus sanâ—tâ—â— Bâ—ptize them in 〈…〉 Name
nature doth dayly allure vs to sinne Now iâ— we consent to those his wicked motions whether we performe them outwardly in act or no before God we haue committed the sinne according to that of Iohn Hee that hateth his 1. Ioh. â— 1â— brother is a man slayer because in will in wish and in desire hee hath already slaine him although hee doth not bring it into outward act either for feare of the law of man in that case or for want of iust and fit opportunity for the effecting thereof Yea the sinne of thought the sinne conceiued in the heart of man is not onely a sinne but it is the roote and beginning Mat. 15. 1â— of all sinnes whatsoeuer for it is not that which goeth into man that defileth him but that which commeth out of him that is that which proceedeth from the heart of man The diuell first suggesteth after The Ladder of sin suggestion commeth cogitation after cogitation followeth affection after affection followeth delectation after delectation followeth consent how is the sinne of thought fully committed after consent followeth operation after operation followeth â—â—stome after custome followeth desperation after desperation followeth defending of sinnes committed after defending of sins committed followeth vaunting boasting and glorying in sinne which is next to damnation it selfe Thus the heart is the fountaine from whence springeth all sin whatsoeuer Yet haue wee not many wicked ones in this world that think the sin of heart to bee no sin at all or else but a small sin that shall neuer be brought in question at the day of account But let all these know that as of euery idle word so of euery wicked and sinfull thought conceiued and nourished within the heart of man hath full consent to the performance of the same for there is no sinne that can be coÌ„mitted without consent had men yea all men must giue an account I giue all men therefore to the good of their soules this good counsell of Salomon Keepe thine heart Prou. 4. 23 with all diligence for there out commeth life If thou keepest it not diligently and waâ—â—ly thereout will proceed death I meane sinne whose Rom. 6. â—3 wages is death The heart is a Mill alwayes grinding either good corne or bad either good thoughts or bad therefore keepe it diligently for thy soules sake let it meditate in the Law of God day and night abandon all wicked motions that at the day of iudgement thou maist be pure bread and fine manchet for the Bread of Life Christ Iesus his Table in heauen The Lord grant this to mee the Writer thee the Reader and to euery Hearer of it 2 Wee must giue an account of our words Of euery idle word that men shall Word speake c. Diuers of the learned Writers haue diuersly commented of this idle word what it should be one affirming one thing another another thing Therefore I will in a word set downe the opinions of some of them not incongruent neither disagreeable to the holy Scripture Gregory saith that Verbum otiosum Gregory est quod â—â—sta necessitate pia vtilitate caret That is saith he an idle word which is spoken either without iust necessitie or godly profit Ierome saith that VerbuÌ„ otiosum est Ierome quod sine vtilitate loquentis vel audientiâ— proâ—ertur That is saith he an idle word which is spoken either without edification of the Hearer or Speaker Basil Omne verbum quod non conduâ—it Basil ad propositam vtilitatem vanum est otiosum that is euery word which belongeth not to an intended profit is a vaine and an idle word Master Iohn Caluin saith that Caluin Sermo otiosus pro inutili sumitur qui nihil aedificationis vel fructus assert id est An idle word is taken for a word vnprofitable for a word that bringeth with it no fruitfull edification So that from these descriptions of holy men I doe describe an idle word on this maner Verbum otiosum est quod ad bonam rem non pertinet quod non facit ad gloriaâ— Dei vnseâ—tis quod mutâ—le est infrugâ— ferum quod nec loquâ—ntem nec audientem â—diâ—icat id est An idle word is that which doth not appertaine to a proposed profit which tendeth not to the glory of the euer-liuing God which is vnprofitable and vnfruitfull which edâ—â—ieth neither the Hearer nor the Speaker If then good breforen in Christ Iesus so great account must be giuen of euery idle vain and fruitlesse word what account thinke yée shall bee giuen for swearing cursing banning and blaspheming What account shall the swearer giue that hath not one word in his mouth but it is guarded with an execrable oath How common alas this sinne of swearing is who knoweth not for the small infants and tender children in our streets haue cursed oaths ad unguem at their fingers end yea at their tongues end too What account shall the cursing and banning tongue â—â—ue that Cruelly Disdainefully and Psal 31. 1â— Despightfully speaketh against his neighbour What account shall the blasphemous person giue that speaketh contemptuousâ—y of GOD and saith that Christ did cast out diuels through the name of Beelzebub If 1. Pet. 4. 1â— the Iust shall scarce bee saued where shall the sinner appeare If account must bee made of euery idle word Lord what account shall they make that rap and vomit out blasphemies against the terrible Iudge of heauen and earth As men think and fondly imagine that the sinne of thought vnlesse it proceed into outward act is but a small sinne so likewise doe they imagine of idle words that they are but small sinnes and a small account for them shall be giuen But let all the world know that no sin can be said to be small in respect of it own nature for the least sinne that can bee committed in the world is so weighty as without repentance had it will sinke the sinner downe to the bottomelesse pit of hell Yet notwithstanding an idle word in respect of other sinnes may be said to bee a small sinne yet as small as it is it is able to damne the soule foreuer Well therefore saith Petrus Damianus Petrâ—â— sermone secundo de vitio linguae Audiat lingua vaniloqua audiat otiosa lingua audiat pauescat intelligat perhorrescat sententiam horribilem extremique Iâ—diâ—ij terrorem c. that is Heare O vaine babbling tongue heare O idle tongue heare and tremble vnderstand and quake at the hearing of the terrible day of Iudgement He that hath hands to slay hath he not cares to heare Hee saith that of euery idle word that men shall speake they shall giue an account thereof at the day of Iudgement Although an idle word bee a small sinne in respect of greater sins yet neuerthelesse an innumerable company of idle words congested accumulated and heaped vp together they will make a mighty sin Quid
therefore beware of mis-spending his time liuing in securitie loosely and of losing his time securely and carelesly for there will come a day when for euery houre of thy life thou shalt giue an account how thou hast spent it according as Salomon telleth the carelesse liuer Reioyce O young man in thy youth Eccl. 11 9. cheere thy heart in the dayes of thy youth and walke in the waies of thine heart and in the sight of thine eyes but know that for all these things God will bring thee to iudgement Time lost can neuer be recouered the houre past cannot be recalled Time is painted like an old man hauing a locke of haire on the hinder part to signifie that men should lay hold of time comming and make much of it when they haue it for being once gone it can neuer bee recouered Augustine confesseth Augustine that hee spent his time idlely when he stood gazing and looking on a spider how she catcht a fly in her net But alas meÌ„ in these daies do not only spend their time in idlenesse which is a shameful fault amoÌ„g Christians but also in all manner of euill They Amoâ— 6. 3. put off from them the euill day namely the day of death and iudgement and boldly approach to the seat of iniquity a matter much to be lamented Let euery Christian therfore haue a care of the expence of time lest had I wist come too too late for the damned in hell if they had this fauor of God to line on the earth againe and to haue hell broken loose which they shall neuer haue granted they would liue so strictly as they might bee chronicled for admirable spectacles to the whole Example world It is the duety therefore of euery man to imitate that person that vigilant person that carried alwayes about with him in his pocket a little clock and when he heard it sound he would instantly examine himself how hee had spent that houre thus should Christians examine themselues that they may neuer bee examined of the Lord iudge themselues that they may neuer be iudged of the Lord and account with themselues that they may neuer bee brought to an account of the Lord. Thus much for the second part of the Text namely of what things we must giue an account But I say vnto you of euery idle word c. Before I speak of the third part of this Text namely of the Iudge to whom we must giue an account I thinke it very necessary to speake of a few things which being wel considered we may be able to abstaine from idle words and shall haue the lesse account to make at that day Three things therefore there are which being performed wee shall abstaine from idle words 1. A man must consider what hee speaketh 2. To whom he speaketh 3. When he speaketh Quid. 1. What hee speaketh Peter telleth vs what we ought to speak in his 1. Pet. 4. 1. first Epistle If any man speake let him speake as the words of God Againe Paul to the Ephesians saith Eph. 4. 29. Let no corrupt communication proceede out of your mouth but that which is good to the vse of edifying that it may minister grace to the Hearer So that wee ought to speake aboue all things of God and his word of good and honest matters if we will shew our selues to bee true Christians and abstinent from idle words Wee should say with Dauid I will alwayes Psal 34. 1. giue thankes to the Lord his praise shall be in my mouth continually We should resolue with Iob and say My lips shall surely speake no wickednes Iob 27. 4. and my tongue shall vtter forth no deceit then shall we vse our tongues to that purpose to which they were created The tongue in Hebrew is called Kâ—bod id est Gloria Glory because it is an instrument to sing forth the glorie of God vpon earth If we vse our tongues to this purpose then we may truely say with the Poet Lingua quid Poet. melius What is better then the tongue But if it be abused to the dishonor of Almighty God if it be an vnâ—amed member vttering out idle and euill words then may wee conclude with the Poet and say Lingua quid Mat. 12. 34. pâ—ius eadem What is worse then the tongue Let euery Christian therfore shew himselfe as he professeth a Christian in his spéech For out of the aboundance Mat. 12. 34 of the heart the mouth speaketh Euen as the heart standeth affected so is the speech of euery man For Lingua est mentis interpâ—es the tongue is the interpreter of the minde the chaste man speaketh chastly and honestly the wanton speaketh lawdly and luxuriously the enuious person speaketh bitingly and bitterly Euen as by his speech a man may bee knowne what Countrey man hee is so a man by his speech may bee knowne to what kingdome hee belongeth There are three Kingdomes and Three kingdoms men by their talke may bee knowne to which of these they belong There is 1. Prouincia Coelestis The Kingdome of Heauen and the speech of this Country is praising of God talking of his word giuing of thanks for the great benefits wee haue receiued and speaking of diuine heauenly matters he therfore that speaketh on this manner Idquâ— non hypocritice that is not hypocritically For Simulata sanctitas duplex iniquitas counterfet holinesse is double vngodlnesse surely appertaineth to the Kingdome of Heauen 2 There is Prouincia terrestris the Kingdome of earth and the speech of this Country is talking of terrene and earthly matters muzling with the Mole in the cranies Terrarumque poris and in the pores of the earth quite contrary to the nature of man for Os homini sublime dedit saith the Ouid. Poet coelumque tueri iussit God gaue man a lofty face and bade him looke aloft and hold vp his head towards Heauen According to that of Iohn Quide terra est de terra loquitur Hee Ioh. 3. 31. that is of the earth speaketh of the earth And againe They are of the 1. Ioh. 4. 5. world therefore speake they of the world 3 There is Prouincia infernalis The Kingdome of hell and the language of this country is swearing forswearing cursing banning and blaspheming if therefore thou seest such a one it is to bee feared that hee belongeth to the Prouince hell Thou therefore that wouldest belong to Gods thrice-blessed kingdome thou that wouldest abstaine from idle words and so haue the lesse account to make thou must beware what thou speakest thou must talke of God and of his word of holy and heauenly matters 2 He that would abstaine from idle 〈…〉 words must consider to whom he speaketh if he speaketh to a foole he must vse few words for hee spendeth his breath in vaine if he speaketh to a froward and contentious person he must vse milde and gentle words or else he
annotarunt Hebraei porrigens brachia ad excipiendos pueros that is This Idoll was made of copper so the Hebrewes haue obserued stretching forth his hands to receiue those massacred children The Iewes more at large write of Descriptio Moloâ—h him that he was of great stature and hollow within hauing seuen places or chambers within him the first to â—eceuâ—e meale offered the second Turtle Doues the third a Shéepe the fourth a Ramme the fift a Calfe the sixt an Oxe the seuenth a Child he was faced like a Calfe imitating the idolatry of Egypt his hands were euer stretched out to receiue bribes and gifts his Priests were called Chemmarims because they were smoked with the incense offered to Idols of whom ye may reade 2. King 2. Ki. 23. 15. 13. 5. Hos 10. 5. Zephan 1. 4. This Tophet or valley of Hinnom was put downe by good King Iosiah and in contempt therof dead carrions and the off-scowrings of Ierusalem commanded to be cast therein The Iewes report that in Tophet there was a déepe ditch which they callled Os inferni the mouth of Hell Ier. 7. 32. which neuer could be filled into which the Chaldeans hauing slaine the Israelites threw them For the deriuation of this word some think that it is deriued à Tophes lapidibus pretiosis in modum Punicis inter quos â—ntrâ—ebatur ignis that is Of the Topaze stone like the Pumicke in which fire was nourished but this deriuation is farre fetcht and faulty But for most certaine Tophet is Tophet â—ndâ— deriued of that Hebrew Toph quod tympanum sonat which signifieth a Tabret or loud instrument because when they sacrificed their children to Moloch they did tympana pulsare ne exaudi Pâ—â—â—â—â— Esai rent eiulatum liberorum qui comburebantur id est Smite vpon the tabret that they might not heare the lamentable screeching of their children in the fire as sayth Piscator So that by a certaine Simile the Spirit of God doth here compare hell How Tophet taken for hell to Tophet for as in Tophet there was lamentable scréeching of the children in the fire so in hell there shall bee scréeching and screaming wéeping and wayling for euermore Hell hath many names in like respects as it is called TARTAROS of TARTARASâ—â— TAROSSO to terrifie because of the terrors thereof It is called HAâ—ES of the prinitiue HAâ—ES particle A 〈…〉 not to s 〈…〉 plâ—ce without light which expressâ—th thâ— dolour of Hell as sayth Chytreus Chytreus in 20. â—â— Apoc. numero 7. de poenis impiorum Auernus It is called Auernus absque veratemperatura without true temperature for there the fréezing cold shall not mitigate the scorching heat nor the scorching heat the freezing cold And here it is compared to Tophet in regard of the terrible tortures and pitious out-cryes of the condemned Vt per hortum voluptatis Paradisi Sim â—â— scilicet sedes beatorum figuratur ita per hunc locum terroris Tophet scilicet infernus describitur that is As by the garden of pleasure namely Paradise the place of the blessed is figured So by this place of terrour namely Tophet the dungeon of hell is described From which fearefull Metaphor Obseru we may iustly make this our obseruation namely that Hell is a most lamentable and wofull place of torment where in regard of the extremity of torments imposed vpon the damned there shall bee scréeching and screaming weeping wayling and gnashing of teeth for euermore and this is Tophet Where torment shall be vpon torment each torment easelesse endlesse remedilesse where the worme shall be immortall cold intolerable stinch indurable fire vnquenchable darknesse palpable sâ—ourges of Diuels terrible and scréeching and screaming continually and this is Hell In hell saith S. Austine there is August vermis conscientiae ignitae lachrymae and dolor sine remedio that is The gnawing worme the burning teares and sorrow that can neuer be eased And againe hee saith in his third Tom. de Spiritu Anima Ibi trit metus Aug. 3. tom de Spiritu Anima moeror luctus â— dolor tunc verè nihil lugere erit nisi fâ—ere quia poenitere tunc nulli poterit valere ibi erit tortor câ—dens vermis corrodens ignis consumens that is In hell there is howling and horror sobbing and terror where weeping helps not and repentance boots not where is paine killing worme gnawing and fire consuming Vermis tenebrae flagelluÌ„ frigus ignis Poeta Tertul in Apologet Daemonis aspectus sceleruÌ„ confusio luctus Tertullian in Apologetico speaking of Hell sayth thus Gehenna est ignis arc aâ— ni subterraneus ad poenam thesaurus that is Hell is a treasure of secret fire kept vnder the earth to punish withall The truth of this heauy report Diues with the residue of the damned doe finde by wofull experience who still cryes out I am tormented in this flame This is miserable Tophet prepared for all vngodly people of the world Vse 1 The meditation of these torments should breake our stony hearts in pieces and strike vs into such a dismall dump as was Baltazar when he saw Dan. â— 5. the hand-writing on the wall against him these should bee an extractiue force and power to drawe grones from our harts teares from our eies and sins from our soules Grauia peccata grauia desiderant lamenta Great sins require great lamentations Swéet meat must haue sowre sawce sin must haue mourning eyther here by attrition Legall and contrition Euangelicall or else hereafter wee shall be cast into Tophet where we shall lye screaming and screaming continually Plangite igitur plangenda Bewaile Gregâ—r your sinnes therefore that ought to bee lamented Estote tam proni ad lamenta â—â—â—odo sicut fuistis ad peccata Be as prone to lamentation as euer you were to transgression as prone to lament them as euer ye were to commit them In a booke inscribed De natura rerum I reade of a Byrd called Auis Paradisi the Bird of Paradise which is so called in regard of her splendid and excellent beauty which Bird being taken in the snare of the Fowler doth iugemiscere ac lachrymare dies noctesque Lib. â—â— na◠〈…〉 mourne and lament night and day vntill she be restored to liberty So wee that were once Aues Paradisi Birds 〈…〉 of Paradise but now captiuated in the thraldome of sinne and Satan and lyable to this tormenting Tophet should neuer cease mourning and wayling vntill wee bee restored â—o Grace againe Blessed are you that haue grace thus to mourne yee shall bee comforted the Lord will wipe away as â—ll sinnes from your soules so all teares from your eyes in the Kingdome of saluation Vse 2 Againe the consideration of this terrible Tophet should cause vs willingly to imbrace the counsell of the Psalmist To stand in awe and sinne Psal 4. 4. not And worke in our hearts that
〈◊〉 the Theognidis gnome blacke gates Eustathius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eustath in 1. Iâ—adâ—s Hell is a darke place vnder the earth The darknesse of Aegypt was wonderfull Exo. 10. 21 and fearefull Wonderfull because it was so thicke as it might bee felt Fearefull and therefore made the ninth plague of Pharao yet that darknesse was nothing to the darknesse of hell which is called the Black darknesse Iude 13. The Poets in regard of the darknesse thereof do compare hell to a certaine territory in Italy betwixt Baiae and Cumae where the Cimerij inhabit so inuironed with hils that the Sunne neuer commeth to it wherevpon this Prouerb commeth Cimeris Cimerae tenâ—brae tenebris atrior Darker then the darkenesse of Cimeria Whosoeuer hee be that loueth darknesse more then light shall haue his heart full of darknesse in Tophet Thirdly Our elementall fire burneth the body only but the fire of hell burneth both soule and body as yee haue heard at large Fourthly Our elementall fire consumeth that which is cast into it but the fire of hell doth alway burne and neuer consume Fiftly Our elementall fire may be quenched but hell fire can neuer bee quenched The chaffe will hee burne Mat. 3. with vnquenchable fire their worme shall neuer dye their fire shall neuer Esay â—6 goe out As there is nothing that maintaineth it so there is nothing that can extinguish it From all this we may obserue the Obseruatio extremity bitternes of the torments of Tophet Yea minima poena inferni Tho. Aquia maior est maxima poena huius mundi that is The least torture in hell is greater than the greatest torture that euer was deuised vpon the earth That Hell-hound that murthered the King of France had as heauy a punishment as this world could affoord for his arme that did that cursed act was taken from his shoulder his nailes pulled from his hands and féet his flesh piece by piece pulled from him with hot burning pincers and in the end rent in pieces with foure horses all this is nothing to the least torment of Tophet Chrysostome ad populum Antiochenum Chrysast aâ— poâ— Arâ—â—â—ch â—â—â— 49. saith That fire and sword and wilde beasts or any thing more grieuous than these are scant a shadow to the torments of hell And this bitter torment slandeth in these two In poena damni that is In the punishment of losse and in pâ—nâ— sensus that is in the punishment of feeling the former wherof is the greatest as sayth Saint Chrysostome this poena damni this punishment of losse is more bitter then the paines of hell yea worse then a thousand hels This poena damni though it be a priuatiue Poeâ—a damni punishment yet it hath a positiue effect For to be depriued of ioy cannot but bring intolerable sorrow euen as the absence of the Sunne causeth Simile darknesse so the want of Gods presence bringeth inexpressible griefe When the Arke of God was taken by the Philistims old Eli with griefe 1. Sa. 4. 18. fell backward and died Demosthenes tooke his banishment 〈…〉 in vito Demostheâ—is so heauily that many times he would weep bitterly when he looked towards Athens though he found much kindenesse at the hands of his enemies Tully when he was banished from Italy though he were in Greece yet hee wept bitterly when he looked towards Italy Absolon tooke his banishment from 〈…〉 14. 22 his fathers presence very grieuously If these exiles breed such sorrow how fearefull will it be to be banished from the presence of the Lord Who is 2. Cor. 1. 3. the Father of mercies and God of all consolation in whose presence is ioy in whose pleasure is life to bée banished from the presence and louing countenance of the Lambe from the fellowship of Saints and Angels from all ioyes and felicitie with that Mar. 25. bitter sentence Goe from me yee cursed into euerlasting fire prepared for the Diuell and his angels Goe from me these are words of separation ye cursed these are words of obiurgation into euerlasting fire these are words of desolation prepared for the diuell and his angels these are words of dolefull exemplification This is the greatest part of the second death for as the first death separateth the soule from the body so the second death separates soule and body from the presence of the Lord for euermore Oh what weeping and wailing will Luke 13. there be when yee shall see Abraham Isaac Iacob intertained into the Kingdome of God ye your selues shut out He therefore spake truly that said The teares of hell are not sufficient to bewayle the losses of heauen Infoelicissimum genus infortuniâ— meminisse fuisse foelicem that is it is the vnhappiest thing of all to thinke that euer we were happy Dura satis miseris memoratio prisca bonorum Poeta It is misery enough and though there were no more misery to remember the ioyes we haue lost As the old man in the Poet sayd I. Terent. haue a sonne nay alas I had a sonne so the damned may say We haue a heauen nay alas we had a heauen Lysimachus King of Macedonia Lysimach warring against the Scythians béeing inforced by extreme thirst to yéeld himself into the hands of his enemies after he had drunke cold water brake out into these lamentable words Good God for how short a pleasure how great a Kingdome haue I lost So the damned soule may say Good God for how short a time of pleasure how great a Kingdome haue I lost And surely this is iust with God that those that separate themselues from him here should bee banished from him hereafter That those that hate the Saints here should be debarred their company hereafter that those that crucifie the Lambe here should bee cursed of the Lambe euerlastingly hereafter The second thing that maketh Hell torments so bitter and intolerable is poena sensus the punishment of feeling Poena sensus Euery member of body and euery faculty of soule together tormented for euer The eye afflicted with darknesse the eare with horrible and hideous out-cries the nose with poysonous and stinking sauors the tongue with gally bitternesse the whole body with intolerable fire a fire that shall burne so violently that the damned shal prize a drop of water aboue tenne thousand worlds The faculties of the soule also shall bee most pitiously tormented the memory with pleasures past the apprehension with paines present the vnderstanding with ieies lost and in this faculty shal lie the worm of conscience Misâ—ria reproborum maxima gnawing which the Scriptures so often threaten to sinners this worme is a continuall repentance and sorrow full of rage and desperation by reason of their sinnes and this worme or remorse shall chiefly consist in bringing to their minds the meanes and causes of their present calamities how easily they