which are there are innumerable Euen as a learned Geometrician finding Hercules his foot 's length vpon the high hill Olympus drew out his whole picture by the proportion of the same though farre vnequall to it so we may ghesse at the greatnesse of the ioyes of Heauen though far vnequall to them As the Quéene of Sheba hauing heard the wisedome of Salomon which before shee beleeued not sayd to Salomon Loe the one halfe was not told mee So the Saints of God inioying the vnspeakeable ioyes of Heauen may say it is true which we haue heard concerning the ioyes of Heauen by the mouth of preaching Ministers but loe the thousand part of them was not told vnto vs. The greatnesse of these ioyes doe appeare in the entertainment of the faithfull Seruant into ioyes by our Lord Iesus saying Enter into thy Masters ioy Our Sauiour saith not Let thy Masters ioy enter into thee but Enter thou into it shewing vnto vs that the ioyes of Heauen are so many as the thousand parts of them cannot be contained in the soule of man Thus at large haue I spoken of this reward the more to allure all men to runne in the Race of Christianitie which is the high way to this glorious reward Foure things there are that being well considered are excellent motiues to cause men to leaue the broad way of iniquity and to betake themselues to runne in this Race Celestiall The day of death The day of doome The ioye of Heauen and the torments of Hell Let euery Christian therefore as he tendreth his euerlasting saluation cast his eyes vpon this reward and runne in the race of Godlinesse so long as life shall last that whensoeuer it shall please the Lord to call him out of the vale of teares hee may hauing his name written in the booke of Life be welcommed into his Masters ioy with this blessed haruest song Come thou blessed of my Father inherite the Kingdome prepared for thee from the beginning of the world To the which thrice-blessed Kingdome he bring vs that hath so dearely bought vs euen Iesus Christ the righteous who hath taken away the sinnes of the world To whom with God the Father and God the Holy Ghost thrée Persons but one eternall and euerliuing God we ascribe both now and euer as is most due all power glory dominion and thanksgiuing Amen A MORNING PRAYER O Most glorious God the Father of our Lord Iesus Christ and in him our Father the Fountaine of all our wel-fare and the giuer of all grace wee thy poore children according to our bounden duty are at this present assembled together before thee in Prayer to offer vp euen from the ground of our hearts the Morning Sacrifice of Thanks-giuing for all thy louing mercies and tender kindnesses whatsoeuer bestowed vpon vs. We highly blesse thy Maiesty for electing vs in thy Christ to life eternall before all worlds for creating vs after thine owne most glorious Image in purity and perfection of holinesse for iustifying vs by the perfect obedience of thy Sonne for sanctifying vs by thy holy Spirit and for the hope that thou hast giuen vs of our future glorification with thée hereafter in Heauen We also returne vnto thée all due and possible praise for preseruing of vs hitherto of thine especiall goodnesse and mercy supplying abundantly all our necessities both in soule and in body and at this present wee heartily magnifie thy name for thy watchfull prouidence ouer vs this night and for thy blessing vpon vs and ours keeping vs from diuers dangers that might iustly for our sinnes haue come vpon vs both spirituall and corporall O what shall wee render vnto thée for all these thy mercies done vnto vs what are we that thou shouldest thus respect vs or what are our deseruings that thou shouldest thus esteeme vs To vs O Lord to vs most miserable sinners there nothing belongeth but shame and confusion If thou Lord markest strictly what is done amisse who is able to abide it O how farre doth thy mercy exceede thy iustice O the deepenesse of thy fauours towards vs So vnsearchable are they as no man can expresse them so vn-vtterable as no man can declare them And most mercifull Father wee humbly intreat for thy Christs sake the continuance of these mercies towards vs blesse vs this day and euer with thy heauenly protection and benediction guide vs by thine owne Spirit into all godlinesse that wee may profitably and conscionably walk before thee in our vocations both generall and particular blesse vs in the house and blesse vs in the field blesse vs in the basket and blesse vs in the store blesse vs in our out-goings and in our commings in compasse vs on euery side with thy mercies guard thine Angels round about vs keep vs from the euill of this world and euery worke of darknes and sanctifie both our soules and bodies with thy feare to thy seruice that as heretofore we haue serued the Diuell and the World by prophanenesse so euer hereafter redeeming the time wee may apply our selues vnto holinesse To which end we most earnestly craue O heauenly Father the presence of thy Spirit alwayes to direct vs the powerfull preaching of thy Gospell alwayes to instruct vs the holy vse of thy Sacraments alway to confirme vs that all heresie and vngodlinesse remoued farre from vs by these meanes sanctified vnto vs wee may glorifie thy holy Name by our holy conuersations in this life and be glorified of thee euerlastingly in the life to come And because by reason of our sins in stead of thy mercies we haue deserued thy furious indignation against vs we therefore seriously begge at the Throne of thy mercy in the meritorious mediation of Iesus Christ that thou wouldest remoue farre from vs and our Land all thy fearefull and heauy iudgements whatsoeuer as famine pestilence sword and the like and giue vs all grace from the King to the beast that we may be truely humbled for all our iniquities that wee repenting vs of our euill which is sinne thou maist be pleased to repent thee of thy euill which is punishment for sin Heare vs O blessed Lord God in these our Petitions pardoning our sinnes and granting to vs all our requests with all other thy graces that wee stand in need of that may make for thy glory and the sauing of our poore soules at the dismall day of Iudgement and that for Christ Iesus his sake To whom with thee and thy blessed Spirit three glorious persons but one immortall God we desire to returne all possible praise power Dominion and Thanksgiuing this morning and euerlasting Amen AN EVENING PRAYER O Most gracious God and in Iesus Christ our most louing and most mercifull Father the Father of all mercies and God of all consolations wee thy poore seruants do most humbly cast downe our selues before the Throne of thy dreadfull Maiesty confessing and acknowledging our manifold sins from time to time most grieuously committed against thee
out into riuers of water because men kept not Gods Law The Prophet Ieremy cryeth out â—et 4. 19. â—â— on this manner Ah my belly my belly Iam pained euen at the heart I cannot bee quiet because my people is a foolish people they are wise to do euill but to doe well they haue no knowledge That godly Matron Monica Saint Monica Augustines Mother wept daily and prayed for her sonnes conuersion for hee was before his conuersion a Manichee So likewise it is the duty of euery Christian to desire the conuersion of their brethren and to bewaile their wretched estates Sinne neuer more then in these our dayes of the Gospell abounded the greatest part of the world are Satanists diuels in conuersation worshippers of that vgly beast That Apoc. 13. 14. hath seuen heads and tenne hornes whose badge is blasphemy of the damned serpent The prince of the Eph. 2. 2. Ayre the grand enemy of Mankinde that goeth vp and downe like a roaring 1. Pet. 5. 8. Lyon seeking whom he may deuoure Yea Saint Iohn saith That Whatsoeuer 1. Ioh. 2 16 is in the world is either the concupiscence of the flesh or the concupiscence of the eye or the pride of life Haec tria pro trino numine mu◠〈◊〉 habet This is the trinity which the world doth worship In stead of God the Father God the Sonne and God the Holy Ghost the world doth worship the diuell the world and the flesh the concupiscence of the flesh that is carnall luxury the concupiscence of the eye that is worldly couetousnesse and the pride of life that is hellish and diuelish ambition The way to hell is a broad and a wide way and whole multitudes walke in the same but â—ew there be that can finde out the narrow way of amendment of life The heathen man could say this Plurima pessima the Aristotle most are the worst Pretiosa non sunt numerosa good men are odde men Wasps and Hornets swarme but few painefull Bees are to be found that treasure vp the Honey of good workes in the hiue of their hearts and coâ—â— lâ—â—en home with the same as Virgil writeth of the Bées At â—essae multa referunt se nocte minores crura thymo plena No maruell therefore if Dauid cryed out to the Lord for helpe in his dayes saying Helpe Lord helpe Psal 12. 1. for good and godly men decay The world therefore may bee compared to the earth Aske the earth and it will tell thee Compar that it doth affoord much matter for base pots but very little stuffe for Gold aske the Gardiner and he will tell thee that hee hath more Nettles then Roses more Wéeds then Flowers more Brambles then Vines Yea aske thine owne conscience and Note it will tell thee that there is Magna plenâ—tuâ—o hominum sed magna solitudo honorum id est There is a great plenty of men but there is a great scarsitie of good men A good man is a Phenix he is Rara auis â—â— terris nigroque siâ—iliâ—â— Iâ—â—en cygno A rare Bird a blacke Swanne Wee haue many couetous Churles that wil with the foole in the Gospell commend their Soules to Plutus that was called of the heathen Deus dâ—â—â—tiarum The god of riches but more fitly he is Daemon dâ—â—â—tiarum the diuell of riches and thinke themselues safe when they haue spoken peace to their soules on this manner Soule take thy rest for thou hast goods Luk. 12. 19 layd vp for many dayes Making their chest their heauen and their pictures their god We haue many Achabs Tyrannicall extortioners deuourers of their brethren eating them vp like bread Many adulterers as appeareth by the great number of Bastards in this Realme Many rebellious Traytors and Antichristian conspirators as did appeare by the Gun-powder-treason Many conceited Herods many proud Nebuchadnezzars and many vaine-glorious Iezabels many sweaâ—ers forswearers drunkards mockâ—oâ—s Many wee haue in a word damned hel-hounds cursed caytifes and most miserable miscreants How little doe these lamentable wretches think of the day of account How little doe they imagine of that wofull sentence Goe from me ye cursed c The Lord grant to all men one with another his grace that they may haue this Scripture alway sounding in their eares Of euery idle word that men shall speake they shall giue an account thereof at the day of Iudgement The consideration of this last day made Ierome afraid to offend Whether Ierom. I eate or drinke saith hee or whatsoeuer I doe else mee thinkes I heare this saying sounding in mine eares Arise ye dead and come to iudgement The which when I consider it makes mee quake and shake and not dare to commit sin which otherwise I should haue committed O that men would remember their end then they should neuer offend O that men would alwayes set before their eyes the quatuor nouissima The day of death the day of iudgement the ioyes of heauen and the torments of hell then would not men liue so loosely but they would with all diligence worke out their saluation with feare and trembling the which care of godlinesse the Lord grant to all men Thus much shall suffice for this first part of this Scripture namely for the parties that shall giue an account who they be namely all men whatsoeuer But I say vnto you that of euery idle word that men shall speake they c. 2 Of what things wee must giue an The second part account There must an account be made of many yea of things innumerable but especially of these foure 1 Of the thoughts of our hearts according to that of Salomon There Wisd 1. 9. shall inquisition bee made for the thoughts of the vngodly there shall not a wicked thought passe in iudgement If Adam had committed but one disobedient thought in heart against Almighty God with full consent of will to haue performed the same and though hee had not actually broken Gods Commandement it was necessary that the second Adam who is the raiser of our ruines the ransome of our offences and the restorer of life should come and suffer the tortures of hell as hee did or else wee with Adam had gone the high way to eternall misery No maruell therefore if our Sauiour Christ accounted him an adulterer that lusted after a woman saying Whosoeuer looketh on a woman to Mat. 5. â—8 lust after her hath committed adultery already in his heart It is the malicious nature of the Diuell as saith Bernard to intice men to mischiefe Daemonum est mala suggerere nostrum est Bernard non consentire â—â— is the prop 〈…〉 of the Diuell to intiâ—â— and to suggest men to euill and it is our parts not to consent to his inticemâ—nts but to resist them manfully according to that of Pâ—â—â—â— 1. Pet. â— â— Whom resist y 〈…〉 The diuel outwardly by the world and inwardly by the corruption of
vnto them When yee pray say Our Father which art in heauen c. So that Christ gaue them this prayer not onely to vse the prescript forme thereof but also to frame all their prayers sutable to the same â— Secondly The brâ—uity hereof containing but â—â—â—e and those short Petitions It pleased Christ in his wisedome to make it briefe and short for these three causes 1 That it might be sooner learned and better kept 2 That it might bee often repeated â— and not wearisome 3 That it might take away all excuse â— from those that in any respect neglect prayer Thirdly The excellencie hereof â— and that is double 1 In respect of the Author it was made by Christ himselfe who is the wisedome of the Father 2 In respect of the Subiect for it containeth in it though neuer so short whatsoeuer is necessarie for Gods glory our present good and euerlasting comfort Fourthly The necessity hereof it is as necessary to the Christian soule as a Castle or Bulwarke to the Citie This Prayer whereof I haue spoken containeth in it generally three things First a Preface Secondly Petitions Thirdly a Conclusion The Preface is set downe in these The Preface words Our Father which art in heauen The Preface consisteth of â— parts The first part concerneth our own selues in these words Our Father The secoÌ„d part The second part of the Preface concerneth God in these words Which art in Heauen The first part of the Preface concerning our selues containeth in it two things First a Duety Secondly a Prerogatiue First a Duety in this first word Our In this word Our we are taught Our Note what loue care and affection should raigne in the members of the Mysticall Body Wee should pray for the whole Body of the Saints as well as for our own soules The eye séeth not for it selfe alone but for the good of the whole body the hand laboureth not for it selfe alone but for the whole body So should we craue all comfortable Graces for our Brethren and for the whole Body of Christ Iesus as well as for our owne selues Secondly a Prerogatiue in this word Father By Father héere is not onely vnderstood Father the first Person of the Trinitie but the whole Trinity For as God is said to be our Father in respect of Creation Redemption and Preseruation So the whole Trinity haue their parts in them all Againe the name of Father when it is put with any other Person of the Trinity is taken personally that is for the first Person of the Trinity but wheÌ„ it is put with his creatures it is taken essentially for the whole Trinity So that in Christ our Mediatour Wee that were by nature the children Ephes â— 3. of wrath are become the Sonnes of GOD and Heires of eternall Life And this is the great prerogatiue of the Children of GOD. To bee the sonne of a mighty Monarch Note and great Prince is high eminence but to be the Adopted Sonne of God vnspeakable is the excellency of this title Vses Herein the loue of God doth first appeare vnto vs Behold what loue the FATHER hath shewed on vs 1. Ioh. 3. 13 that wee should bee called the Sonnes of GOD. Secondly by this word Father our faith is much strengthned in our prayers for we pray not to an inexorable iudge but to a merciful Father who can deny vs nothing as we may comfortably reade Mat. 7. 9 10 11. Thirdly wee haue good warrant to call God Father and it is no impudency so to doe for we haue Gods promise You shall be my people and Ezek. 36. 28. I will bee your GOD Wee haue Christs warrant When ye pray say Luke 11. 2. Our Father And wee haue the holy Ghosts instruction Rom. 8. 1â— Yee haue receiued the Spirit of Adoption whereby we cry Abba Father Fourthly if God be our Father then let vs haue a continuall care like good children to giue him his due loue and deserued honour as hee calleth for the same of vs in the Prophet A Sonne honoureth his Father Mal. 1. 6. and a Seruant his Master If I bee a Father where is then mine honour and if I be a Master where is then my feare Thus much of the first part of this Preface The second part of this Preface The secoÌ„d part concerneth God in these words Which art in Heauen This second part concerning God containeth in it a double description First A description of the Maiestie of God Secondly A description of the Habitation of God The description of the Maiesty of GOD in these words contained Which art is double First A description of his Immutability Which art Which are Note The Lord in his Essence is immutable and in his Attributes without shadow of change the Lord therefore sending Moses to Pharao bad him say Exod 3. 14 on this manner I AM hath sent me And as God is thus immutable in his Essence and Attributes so is hée immutable in his Word Heauen and Mat. 24. 35 earth shall passe away but my Words shall not passe away And this is a Doctrine of much comfort that the Lord in his Word and Promise is vnalterable and without mutabilitie or change Secondly A description of the Eternity Note Which art The Lord is to day yesterday and the same for euer Hee was before all beginning and shall neuer haue ending Hee was not in time neither shall Hee end in time but remaineth the same ror euer Thirdly A description of Gods habitation in these words In heauen In 〈…〉 en We are here to know that God cannot properly be said to bee in a place because he is an infinit and incomprehensible Spirit Hee is in heauen by his glory in earth by his mercy in hell by his vindicts and in the depth of the seas by his miracles Behold the 1. King 8. 27. heauens and the heauens of heauens are not able to containe the Lord. Heauen is his feat earth is his footestoole c. Yet the Lord is said to bee in heauen as Psal 2. 4. But hee that dwelleth in heauen shall laugh them to scorne and Psalm 113. 5. Who is like to the Lord our God that hath his dwelling on high that is in heauen and Psal 123. 1. I lift vp mine eyes to thee that dwellest in the heauens God is said especially to be in heauen for these foure causes First because his glory is most â— manifested in Heauen euen as the seate of the soule the head and the heart may bee said to bee because the soule is most seene there though it be not in any one place of the body included so the Lord is said to be in heauen because his glory doth there most appeare Secondly because heauen is the â— place where Christs Body is and heauen is the Palace of Angels and Court of Saints where they behold the glorious face of
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
of the Father the Sonne and of the holy Ghost Math. 28. 1â— in nomine Mat. 28. 19 not nominibus in the name not names here is the vnity of Essence of the Father Sonne and holy Ghost here is the Trinity of persons Augustine illustrates this mysterie by a Simile from the Sunne and Fire We sée the Sunne in the heauens Running Shining Giuing heate The Fire hath three properties Mouing Light Heate Now thou Arrian if thou canst diuide the Sunne and Fire diuide thou also the Trinity No the Trinity must be distinguished but by no means diuided The holy Ghost is called digitus Dei the finger of God the Sonne is called manus Patris the hand of the Father As therefore the finger in the hand and the hand in the body so of the same Essence and Substance is the Father the Sonne and the holy Ghost But to search too much into this mysterie is dangerous as saith Bernard To enquire too much of the Trinitie is peruerse curiosity to beleeue as the holy Church holdeth is faith and securitie To see as it is is most absolute selicitie I remember an olde report that runnes of Alanus who promised his auditorie to discourse next Sabbath following the mysterie of the Trinity It hapned as he meditated by the Sea side hee saw a young boy goe about with a shell or spoone to empty the water of the Sea into a little hole Alanus demanded of him what hee meant I intend saith he to bring the whole Sea into this hole Why goest thou about a thing impossible answered Alanus So doest thou saith the boy vnto him for it is as possible for me to bring the whole sea into this hole as for thee thorowly to discourse the mystery of the Trinitie Alanus being very much dismayd and comming into the Pulpit his auditorie looking for the performance of his promise was silent for a pretty space at last brake out into these words Sufficit vobis vidisse Alanum it is enough for you to haue seene Alanus for to vtter that which I promised is aboue my reach and so came downe So surceasing the prosecution of this mysticall point any further I come to another obseruation from hence and hasten to an end And that is this As the whole Trinity was present at the Baptisme of Christ so it is the pleasure of Christ that euery of vs should be baptized in the name of the whole Trinitie Not in the name of one person alone Nor in the name of any creature Obiection But against the first may bee obiected that in the Acts where Peter exhorts them to be baptized in the name Act. 2. 38. of IESVS Acts 2. 38. and no more persons mentioned Answere He speaks not there of the forme of Baptisme but shewes that the whole effect thereof consists in Iesus Christ Againe vnder the name of IESVS the other persons are comprehended Obiection Against the second may be obiected that in the Corinths The Israelites were baptized in â— Mosen vnto Moses 1. Cor. 10 â— in the cloâ—d and sea 1. Cor. 10. 2. Answere It is an Hebrew phrase and in Mosen vnto Moses is as much as per Mosen by Moses as Augustine saith Duce Mose seu Mosis ministerio by the ministery of Moses Ambrose sayth they were baptized into Mâ—ses that is duce Mose foeliciter transiâ—runt erapti sunt morte Moses leading them they passed the Sea without dangeâ— and were sâ—ued from death Or in Mosen into Moses in 〈…〉 nam legem Mosis into the doctrine and law of Moses as those twelue are sayd to be baptized in baptisma Iohannis vnto Iohns baptisme Acts 19. Act. 19. â— 3. 7. that is in doctrinam Iohannis vnto Iohns doctrine as writeth that learned man Pareus so the like phrase is vsed Exod. 14. 19. Where the people Exod 14. 19. are said to haue beleeued in Moses that is in Deum per Mosen in God by Moses This is my beloued Sonne Text. Christ is Gods Son Onely Naturall Consubstantiall Coeternall We are but by adoption Gods children O the wonderfull loue of God the Father to vs that would vouchsafe to giue vs his Son his onely Sonne his onely beloued Sonne that whosoeuer 〈…〉 beleeueth in him should not perish but haue life euerlasting Ioh. 3. 16. In whom I am well pleased Text. Complaceo nemini nisi in te per te I am pleased with none but in thee and for thee In quo oblector In whom I am wonderfully delighted as sayth Euthymius In quo requiesco in quo placor saith Theophilact i. In whom I rest fully satisfied in whom I am well contented As that verse goeth In quo laetitia est in quo mihi facta voluptas In whom I much reioyce So that these words doe testifie that Iesus Christ is that worthy Mediator in whom the world is reconciled to God Let vs not therefore goe to Rome for a pardon nor to Mahomet for a blessing nor to the Magician for counsell nor to the Sorcerer for skill but let vs â—locke to Iesus our Redeemer in whom onely we shall finde GOD well pleased with vs saying with Peter Quo ibimus Whither shall wee goe for thou hast the words of eternall life There is in the world a foure-fold Call yet but one salutiferous The Diuell sayth Come vnto me sed destruam I will destroy you The World sayth Follow me sed decipiam I will deceiue you The Flesh sayth Follow me sed deâ—iciaâ—â— I will faile you Christ onely saith Come vnto me egoreâ—â—ciam I will refresh you Christ now knocketh at the doores of your hearts and would gladly come in and dine and sup with you Renâ—â— â— 20. drine him not out of your countrey as did the clay headed Gadarens Shut him not out of your houses as did the â—uâ—lling Bethleemites but be yee open ye euerlasting doores that the King of glory may come in that hauing giuen the Lord Christ entertainment into the houses of your hearts in this life hee may vouchsafe to put you all in possession of his heauenly mansions in the life to come To the which most blessed place of glory the Lord bring euery soule of vs at the day of our death and dissolution and that for Iesus Christs sake his beloued Sonne in whom onely he is well pleased to whom with God the Father and God the blessed Spirit thrée great persons but one Essentiall Godhead be offered vp all praise and thanksgiuing euen from the bottome of our hearts this day and euermore Amen FINIS A Godly and right Christian Prayer made for the instructiou and comfort of his weakest Parishioners of Hempstead reuerently to be vsed euery Euening in their seuerall Families O Most gracious God and in thy sweet Son Iesus our most mercifull heauenly Father we thy poore seruants and vnworthy Creatures with mourning spirits and perplexed hearts doe in most humble manner fall down before thy
dreadfull Maiesty bewayling bitterly all our offences committed against thee and quaking and trembling for feare thou shouldest in thy Iustice vtterly cast vs from thée into that wofull Lake that burnes with fire and brimstone Lord we confesse by birth our foule pollution by life our manifold transgression and therefore ashamed wee are that are but dust and ashes yea worse most lothsome and abominable sinners to come before thée or commence the least sute vnto thee that art a Maiesty most pure abhorring and seuerely punishing all that worke iniquity Therefore oh Lord our God wee most humbly beséech thee not to deale with vs according to thy iustice and our owne merits for then shall we be vtterly condemned but comming vnto thée as a child that feareth to bée beat for thy Christs sake with the eyâ— of pitty and fatherly compassion look thou graciously vpon vs behold vs in him in whom thy Iustice will soone turne it selfe into mercy thy frowne into fauour thine indignation into euerlasting saluation Lord for thy fauour now and euer we craue grant therefore to vs that aske for pardon of our sins at thy hands alone we séek grant that we may finde at thy gate of Saluation we earnestly do knocke good Lord therefore open vnto vs. But because thy sacred Word doth tell vs that thou wilt looke to none but those that are of a contrite heart and tremble at thy words Lord fit and prepare vs all by true humiliation to imbrace the sauing health of our soules grant gracious God that we may mourne our sinnes thorowly and lament our iniquities bitterly not so much because they might iustly condemne vs as that they haue so highly displeased thée and moued thy Maiesty to anger that hast béene so merciful a God vnto vs O giue vs hearts to grieue for that we cannot sufficiently grieue for our sinnes committed against thée And gracious Father we further intreat that we may not â—nely taste of the sowre of thy Law but likewise receiue in thy good time and in good measure the sweet and vnspeakable comfort of thâ— Gospell grant that thy Sonne Iesus may bée Iesus to vs all that his righteousnesse may couer our vnrighteousnesse that his death may bring our soules to life that in him and for his sake thou wouldest â—e well pleased to make vs thine by adoption to witnesse the same to our soules by the infallible testimony of thy blessed Spirit to work in our hearts a strong and resolute perswasion of Faith whereby we may graspe and hold fast this thy great mercy in Christ towards vs to the peace of our consciences in this life and the saluation of our soules in the life to come And holy Father for as much as all those that haue put on Christ are become new creatures grant vnto vs a new heart and renew a right Spirit within vs purge vs from our sinnes wash vs from our iniquities infuse thy sauing grace into our Soules whereby wee may dye to all that is euill and liue to all godlinesse of life all the dayes of our life to come Frame our hearts deare God to true and perfect obedience obedience being the best sacrifice that thou requirest oh grant that all our delight may be in thy Statutes that it may be euen our meate and drinke to walke in thy Commandements indeuoring alwayes and in all places to keepe a cléere conscience both towards thee and man Teach vs blessed Father to rely vpon thée alone by faith to feare loue honour and truely obey thee in wisedome and true sanctity to giue no worship from thee that is onely proper to thee reuerently to thinke and speake of thy most glorious name and word carefully to sanctifie thy Sabbaths and wholly set them apart for thy seruice Giue vs grace also thou that art the Author and giuer of all grace to carry our selues dutifully to man to honour and reuerently respect all our superiours both in nature and place to preserue and maintaine the good name goods and bodies of our brethren amongst whom we liue and not impaire hurt or maliciously massacre the same to keepe our selues chaste and vnspotted from all fleshly lusts and euery act of vncleannes iniuriously to take away no mans right or due to speake the truth and not to beare false witnesse against our brethren to be content with our owne estates more or lesse and not to repine at or couet that which is others O grant that our liues may bee vnreprouable before thée and men But because O Lord of our selues we are able to doe no good thing but it is thou that workest the will and the deed Lord therefore stand euer by vs with thy preuenting assisting and consequent grace whereby we may be able in some measure to do thy will on earth as thy Angels doe it perfectly in heauen Moreouer heauenly Father wee fully beléeuing our selues to be true and liuely members of that body mysticall whereof our blessed Sauiour is the Head doe earnestly desire at thy gracious hands the like mercy for the whole body of Christs Church as we beg for our owne soules Lord blesse and defend thy Church and Chosen in all Kingdomes of the earth wheresoeuer inlarge the bounds of thy Gospell increase the number of thy Saints daily adde vnto thy Church such as shall bee saued Blesse the Kings most excellent Maiesty with all spirituall blessings in Christ Iesus meet for so great and worthy a personage with the Prince and His whole issue in this Kingdome and beyond the Seas Grant that He may neuer want one out of his own loynes to sit vpon his Throne for the maintenance of thy Gospell till the comming of Christ in the clouds Blesse all afflicted members whether grieued in conscience troubled in body or persecuted for the Gospell according to their seuerall ocâ—â—sions and need Blesse those that are neerer and dearer vnto vs in the flesh as are our Parents and kindred whether father or mother husband or wife brother or sister or childe with our Christian acquaintances and friends kéep them all and vs with them to thine euerlasting kingdome and saluation And in mercy good Lord this night looke downe vpon vs preserue vs and ours from all dangers bodily ghostly within doores and without giue vnto our bodies a comfortable rest and sléepe that they may be more able to do the works of their particular vocations before thee and swéet Lord watch euermore ouer our poore soules kéepe vs from sin and euill both sleeping and waking and when that sléepe of death shall fall vpon vs grant that our soules may wake to thy glory and saluation euerlasting and that for Christ Iesus his sake our onely Lord and euerlasting Redéemer to whom with thée and thy good Spirit three persons but one God wee heartily desire to offer vp all thanksgiuing and praise this euening and euerlasting Amen THe grace of our Lord and Sâ—uiour Iesus Christ and the loâ—â— of God our heauenly Father and the most blessed presence of God the holy Ghost bee with vâ— all and within vâ— all both in Soule in Spirit and in body and with all things that remaine or belong vnto vâ— either within dores or without this â—ight and euerlasting AMEN FINIS
put in his owne power yea Christ him selfe knoweth not of this day But of that day and home saith Marke Marke 13. knoweth no man no not the Angels which are in heauen neither the bonne himselfe â—aâ—e tâ—â— Father id est Christ according to his humane Nature knoweth not of iâ— but according to his Diuine Nature he knoweth of it as well as God the Father for he is co-equall with God the Father in Knowledge Wisedome and in all things whatsoeuer yea he knew of this day before the foundation of the world was laid yea Hee himselfe shall sit Iudge at that day God will not haue vs know of this day when it shall be for these three causes 1 To proue and try our patience faith and other vertues to see whether we will put our whole trust and affiance in him although wee know not the time of our dissolution 2 To bridle our curiosity and pâ—â—nish inquisition after such too high matters Quae supra nos nihil ad noâ— Aristotle That which is aboue our capacity we ought not to meddle withall 3 To keep vs in continual watchfulnesse for if we knew certainly the day of death and iudgement surely it would be a great and forcible motiue to draw vs to a loose negligent and secure kind of life Watch therefore Maâ—â—4 42 saith the Euangelist because yee know not when your Master will come For these thrée causes the Lord will not haue vs know of the time of iudgement Although my beloued in Christ we know not the certainty of the time of this day yet neuerthelesse wee must know that this great and generall day cannot be farre off both according to the Prophesies of holy fathers as also to the truth of holy Scriptures Augustine in his booke vpon Genesis 〈…〉 against the Manichees saith that the world should last six ages the first from Adam to Noah the second from Noah to Abraham the third from Abraham to Dauid the fourth from Dauid to the transmigration of Babylon the fifth from the transmigration of Babylon to the comming of Christ in the flesh the sixth from the comming of Christ in the flesh to his comming againe to iudgement So that according to his Prophesie wee 〈…〉 in the last age which last age is called of Iohn Hâ—ra extrema or hora 〈…〉 nouissima the last houre But how long this last houre doth last he that is Alpha and Omega the First the Last the euerlasting God alone doth know The Hebrewes they boast of the Prophesie of Eliah a great man in Eliah those dayes hee prophesied that the world should last 6000. yeers 2000. before the Law 2000. vnder the Law and 2000. from Christ to Christ If this his prophesie holds true the world cannot last 400. yeares for since Christ his comming in the flesh it was 1619. at Christs-tide last past according to the computation of the Church from time to time But leauing men and comming to the Scriptures which cannot erre for Humanum est errare Man may yea and doe many times erre Saint Paul saith to the Corinthians 1 Cor. 20. 11. We are they vpon whom the ends of the world are come If therefore the ends of the world were come vpon those that liued aboue 1564. yeeres agoe then surely Doomes day cannot now possibly be farre off Iames also saith Behold the iudge Iam. 5. 9. standeth before the dore Iohn Baptist preached repentance Mat. 3 2 to the Iewes saying Repent for the Kingdome of Heauen is at hand So that by these places of Scripture it is euident that the generall day of Iudgement is at hand as also by the signes tokens which should goe before this day immediately of which many yea almost all are already fulfilled Moreouer wee must deare brethren know that there is a twofold iudgement the one called a particular iudgement the other called a generall iudgement 1 The particular iudgement is ◠〈…〉 2â— exercised and executed vpon euery man imediatly after his death which is Sâ— regatio animae à corpore A separation of the soule from the body Of this particular iudgement we may reade in the Epistle to the Hebrewes It is appointed vnto men that 〈…〉 they shal once die and after that commeth Iudgement And though the generall iudgement coÌ„meth not these 4000. yeers yet particular iudgment commeth at the day of our death and look as we at the day of our death shal be found so shall we bee iudged and as we then shall be iudged so shall we be iudged at the generall iudgement 2 The general iudgement of which this Scripture speaketh is exercised executed vpon all men together by Christ who shall by his power raise all those vp againe that haue bin dead from the beginning of the world to that time and they shall be presented all together being againe vnited to their soules before Christs Tribunall seat who shall come downe in a Cloud from heauen in great Maiesty and Glory with thousands of blessed Angels attending vpon him and hee shal giue sentence vpon al in general the wicked shall bee cast into euerlasting fire and the godly he shall carry vp with him into Coelum Empirâ—um the third and highest heauen where hee now in body reigneth and remaineth there to reape ioyes vnspeakable for euermore But some man may obiect and lay Ob. Why I pray you shall there bee a generall iudgement when as all are iudged in the particular iudgement what shall there be two iudgements executed There shall notwithstanding the Aâ—â— particular be a generall iudgement and that for three causes 1 Because in the particular iudgement the Soule of man is iudged only but then both Soule body and shal be iudged 2 In the particular iudgement the Soule only is either rewarded or punished but then both Soule and body either shall be rewarded with ioyes or punished with torments 3 There shall be a generall iudgement to declare to all the world assembled then together the iust iudgement of God that he hath iustly saued the godly and iustly condemned the wicked yea the very wicked themselues shall confesse no lesse By reason of this generall iudgement some light-braind Heretikes there be that say that there is no particular iudgement at all and that the Soule immediately after death is not iudged for whereas it is said Hodie mecum â—ris in Paradiso To day thou Luk. â—3 4â— shalt be with me in Paradise the spéech of our Sauiour to the thiefe they take that word bodie id est to day for 1000 yeers and bring for proofe hereof the place of the Psalm A thousand yeeres Psal 90. 4. in thy sight are as yesterday But to answer them this place of Scripture is not so to be vnderstood as that a thousand yéeres should be taken for a day or a day for a thousand yeeres for he saith not a thousand yerees are a day but a thousand
bee in the world that will say the more it is to bee lamented I am young I will liue a while after my hearts desire and in my old age I will repent mee of my sinnes for God hath promised who will be as good as his word At what Eze. 18. 2â— â—2 time soeuer a sinner doth repent him of his sinnes from the bottome of his heart I will put all his wickednesse out of my remembrance saith the Lord. And will pray to the Lord for forgiuenesse of their sinnes as Augustine Augustine said before his conuersionâ— Ignosce pater ignosce mihi at noli modò Forgiue mee my sinnes but not now let mee sinne in my youth and pardon me in mine age Thus they would desire to dye the death of the righteous but they would not liue the life of the righteous but let these gracelesse persons that thus defer repentance beware of two things 1 Let them beware of suddaine death let them take héed lest they be cut off in the middest of their sins as Iobs Children in the middest of their Iob 1. 18 banquetting and ryoting were suddainly slain by the fall of a house and as the Floud came vnlooked for and drowned the old world Liuie reporteth a fearefull example 〈…〉 of suddaine death saith hee There were two old men that frequented two Harlots and presently vpon the fact committed they both suddainely dyed the one was thrust thorow with a dagger the other dyed suddainly of an Apoplexy which is a disease ingendred of abundance of grosse humors which doe fill those vessels and receptories of the head from whence commeth feeling and mouing of the bodie as saith Galen and therefore 〈…〉 they that haue this disease are depriued of all sence feeling and moouing Let euery lusty Younkeâ— and desperate russian set this fearefull example before his eyes Againe the young man dyeth as soone as the old the Lambs skin is brought to the Market as well as the old Crones true is the saying of Augustine Vita dum crescit decrescit vita Augustine mortalis mors vitalis id est Life while it increaseth decreaseth life is dying and death is liuing â— Let all men that refuse the mercy of God and deferre their repentance know that repentance is not theirs at command but it is the great mercy of God and it is to bee â—â—ared that they that haue refused it offered when they would haue it they shall go without according to that country Prouerbe If you will not when you may when you will you shall haue â—ay And it is commonly seene that Qu 〈…〉 a â—â—â—â—s ita as a man liueth commonly hee dyeth Hee that will liue without repentance must look to dye without repentance 〈◊〉 God spared the Thiefe at the laâ—â— gaspe yet let no man presume of that for that was a medicine against desperation and not a matter of imitation saith one God spared one that no man might despaire hee spared but one that no man might presume Let euery man therefore in the feare of God without all delay seeke for amendment of life let them as Gregory wisheth Plangere plangenda Bewayle their sinnes that ought to bee lamented and as they haue giuen Rom. 6. 13 their members as weapons of vnrighteousnesse to iniquitie so let them now giue them as weapons of righteousnesse to holinesse Repent deare brethren betimes Viâ—e Deo gratus toti mundo tumulatus Poet. Crimine muÌ„datus semper transire paratus That is Liue vnto God a thankefull wight And to the world dye Cleanse thy selfe from wickednesse Alwayes ready hence to flye Play the wise Steward lay vp treasures in heauen for thy soule imitate the Pismire which gathers in Summer whereby shee may liue in Winter Damascene reporteth an excellent Damascene History touching this purpose saith he There was a country where they chose their King of the poorest and basest sort of the people and vpon any dislikement taken they would depose him from his Throne and exile him into an Iland where hee should bee staâ—ued to death Now one wise fellow considering hereof sent money before into that Iland into which hee should be banished and when he was banished he was receiued into the Iland with great triumph So against thou be banished by death from this world without penny or farthing for naked thou camest and naked thou must goe thou must prouide wâ—â—le thou art in this life whereby thou mayst liue in Heauen hereafter Let nothing therefore make thée 〈…〉 erre thy amendment but whilesâ— Christ calleth thee runne vnto him Put on Ieromes resolution who said If my Mother were hanging Ierome about my necke if my brethren were on euery side howling and crying and if my Father were on his bare knees kneeling before mee to detaine mee in their wicked and sinfull course of life what would I doe I would shake off my Mother to the ground I would despise and hate all my kindred and kins-folkes and I would tread and trample my Father vnder my feete thereby to flye to CHRIST when hee calleth mee So shouldest thou resolue the amendment of life The Lord of heauen for his swéet Sonne Christ Iesus his sake grant to thée deare Reader and mee to both of vs his holy Spirit that wee may stand vnblameable before the Iudge at that great and generall day that we being â—lâ—athed with the long white robes of righteousnesse may bee in the number of those to whom it shall be said then Come yee blessed Children of my Father inherit the Kingdome which was prepared for you from the beginning of the world Grant this deare Father for thy deare Sonnes sake Christ Iesus our only Lord and Sauiour to whom with thee and the holy Spirit wee ascribe all Power Glory and Dominion and sing Halleluiah to thee O blessed Trinity for euer and euer Amen A True and Comfortable Exposition of the Lords PRAYER FOrasmuch as Prayer to the Soule is as necessarie as the â—eele to the Ship the Foundation to the House the moisture to the Tree and the sinewes and ioints to the body and forasmuch also as wee can haue neither grace to beleeue nor grace to obey without feruent and faithfull prayer I haue thought good as briefly as I can for the helping of the Ignorant in the performance of this Christian duety to expound the Prayer of our Lord being the perfect ground of all our prayers that so we praying in wisedome may pray with comfort for alacke thousands it is to be feared that haue this prayer Ad vnguem at their fingers ends are altogether ignorant of the worthy contents of the same Concerning which prayer I obserue these foure things First the occasion hereof and that â— was vpon the complaint and suite of the Disciples who being weake in this gift entreated Christs help saying Master teach vs to pray as Iohn Luk. â—â— â— â— also taught his Disciples And hee said
God Thirdly because God doth there raigne perfectly and to him there is done absolute obedience Fourthly because from thence hee manifesteth himselfe to vs by Reuelations Oracles Visions and the like and from thence hee gouerneth the world sending light heate raine and such like So that in that he is said to bee in Note Heauen his Maiestie doth not onely appeare but also his Dominion and Power to which all things in heauen and earth are subiect as his Goodnes in the word Father so his power in these words in heauen are manifested to vs. Vses This therefore first teacheth vs that wee must humble our selues in ◠our prayers before the great God of heauen and earth who is able to damne both body and soule in hell fire Secondly wee must come before Him with all possible reuerence because Hee is not an ignoble father or earthly but an heauenly Father and a glorious Maiestie Thirdly wee must mount vp our hearts to heauen when wee pray and there be present with God Fourthly wee must pray especially for Heauenly things we must look for all good things for body and soule from thence and our conuersations must likewise be holy and heauenly Thus much of the second part of this Preface The second part of this Prayer are The secōd part the Petitions themselues in number sixe The first thrée concerne Gods glory The first Petition the latter three our owne good The first Petition Hallowed bee thy Name This is put in the first place to Note shew that Gods glory is to bee preferred aboue all things euen aboue the care of our owne soules saluation By hallowed or sanctified is not Hallowed meant that we should adde holinesse to God but to acknowledge Gods Maiesty holy and euery way excellent as it is the like phrase is vsed in the Gospell of Luke Wisedome is iustified Luk. 7. 35. of her Children That is acknowledged and declared to be iust By the name of God is not heere Name meant his Commandements as Leu. 22. 32. Neither the authority of God as Math. 28. 19. But by the name of God is vnderstood the Essence of God as 1. Kin. 5. 5. and Psa 116. 13. and his Attributes by which his Maiesty is made knowne in some measure to vs as his Wisedome Power Holinesse Mercy Iustice c. So that in this Petition we desire these three things First that we may bee enlightned to know the Maiesty of God aright Secondly that wee may confesse and acknowledge the Lord to be such a one as the Scriptures haue recorded of him concerning his Greatnes Worthinesse and Attributes that he is a spirituall substance most Wise most Holy Eternall Infinite that he is Great without quantity Sweet without quality Euerlasting without time in his Greatnesse Infinite in his Power Omnipotent in his Wisedome inestimable in his Iudgements terrible Inuisible yet séeing all things Immutable yet changing all things Immoueable yet mouing all things Thirdly that wee may giue vnto ◠him his due honour and beare his Image of holinesse before the world in the heart by louing him and beléeuing in him in the tongue by reuerent speaking of him by praying to him and praysing him in the whole man by obeying him and holily liuing to him These therefore faile in the performance of this first Petition First all Atheists that acknowledge no God Secondly all Heathen Idolaters ◠and ignorant persons that worship not God aright Thirdly all Infidels that depend not vpon his al-commanding Power and might Fourthly all proud personal that séeke not Gods glory but their owne Fiftly all swearers and all that vnreuerently take the name of this great IEHOVAH in their mouths Sixtly all hard hearts that will neither be allured by his mercies nor moued by his iudgements Seuenthly all vnthankfull wretches for the benefits continually receiued from him Eightly all that are negligent in offering vp the Spirituall sacrifice of prayer and call not vpon his Name Ninthly all prophane people and vngodly liuers whatsoeuer as Adulterers Drunkards Lyers c. Thus much concerning the first Petition The second Petition Thy Kingdome The secōd Petition Thy come This word Thy sheweth that there is a double Kingdome First the Kingdome of God Secondly the kingdome of Satan called the kingdome of darknesse Col. 1. 13. Wee pray therefore that sinne may not reigne in our mortall bodies that wee may not bee bond-slaues to the prince of the ayre but that the Lord would admit vs into his Kingdome and rule and reigne ouer vs by his holy Word and Spirit This word Kingdome is taken Kingdom many wayes in the Scriptures First it is taken for the gouernment of the whole world as Psalme 145. 13. Thy Kingdome is an euerlasting Kingdome and thy Dominion endureth throughout all ages Secondly it is taken for that gouernment whereby the Lord ruleth and reigneth in the hearts of the Elect in this World by his Word and Spirit which is called the Kingdome of Grace The Kingdom of God is within vs Luke 17. 21. Thirdly it is taken for that gouernment whereby hee ruleth in heauen most perfectly in the Saints and Angels and this is called the Kingdom of Glory In this Kingdome the Elect shall reigne with Christ for euer Psal 94. 14. In this Petition the first acceptance is not to be vnderstood but the second of Grace and the third of Glory So that in this Petition we desire these thrée things First that the Lord would build in vs the Kingdom of Grace and rule in our hearts by his Word and Spirit sanctifying our spirits to all obedience and godlinesse Secondly that this Kingdome of Grace may bee increased in vs dayly that wee may grow Ephes 4. 15. in grace and godlinesse from the measure of the gift of Christ Eph. 4. 7. to the measure of the age of the fulnesse of Christ Ephes 4. 13. Thirdly that our hearts may bee inflamed to long for and desire the Kingdome of Glory that sinne and all wickednesse confounded we may perfectly glorifie our heauenly Creator as Paul prayed Phil. 1. 23. I desire to bee dissolued and bee with Christ and as the Saints of God Romans 8. 23. Wee that haue receiued the first fruites of the Spirit euen wee doe sigh and mourne waiting for the Adoption euen the Redemption of our body These therefore faile in the performance of the second Petition First they that suffer sin to raigne in their mortall members and yeeld obedience therevnto Secondly they that quench the Spirit of God and will not be ruled by the good motions and holy directions of the same Thirdly they that make no conscience of their wayes that contemne the counsell and hearing of the word and pray not heartily for the frée passage and flourishing estate of the same Fourthly they that labour not for perfection in grace Fiftly they that are not prepared for the comming of CHRIST neither wish nor long for
in thought word and worke O Lord our God we must needs confesse with mourning and sorrowing hearts and spirits that we were all borne in sin all conceiued in iniquity and that all our life hitherto hath beene most fearefully corrupted and stained with all manner of sinfull transgressions to the great dishonour of thine owne Maiestie to the great discomfort of our owne soules and to the euerlasting confusion both of soule and body in thy iust iustice and iudgement in the world to come Yea O Lord we cannot but confesse that so soone as euer wee came into the world thou mightest iustly for our sinnes haue taken vs both body and soule and giuen vs our portion in the lake that burneth with fire and brimstone it is thy great mercy that thou hast spared vs hitherto and not consumed vs from the face of the earth To thee therefore God of endlesse compassion we most miserable wretches make our pitious mone to thee in Christ Iesus wee come now for mercy heare vs heale vs helpe vs and haue mercy vpon vs pardon and forgiue vs all our sinnes let shine thy fauourable countenance towards vs and say vnto our soules that thou art our saluation Thou hast promised in thy holy and heauenly Word that a broken and a contrite heart thou wilt not despise Fulfill therefore now O Lord this thy gracious promise to vs that are weary and laden with the affrightments of sinne and that offer vp our prayers with grones that cannot bee expressed Wash vs O Lord in the bloud of Iesus Christ make vs cleane within and without by thy sanctifying and renewing grace preserue vs both in body and soule from the guilt and punishment of all our mis-doings assure our consciences of the same by faith and seals vs by thy good Spirit to the day of redemption And heauenly Father wée humbly intreate thee to worke thy good worke in euery soule of vs to giue vs faith in thy promises zeale to thy glory loue to thy truth obedience to thy will care and conscience to walke vpright before thee in all our wayes and to offer vp our soules and bodies a liuely sacrifice to the seruice of thy Maiestie in holinesse all the dayes of our life to come And in these our prayers we craue also at thy mercifull hands thy gracious blessings for all thy faithfull Children and elect persons wheresoeuer dispersed and howsoeuer distressed vpon the face of the earth and more especially for these thy churches amongst vs of Great Brittaine France and Ireland replenish the Kings most excellent Maiestie with all necessarie graces meet for so worthy a Personage Redouble thy gracious Spirit vpon our most hopefull Prince and multiply thy blessings vpon all His Royall Issue Blesse all the Nobility of our Land all the reuerend Clergy from the highest to the lowest all of the ciuill Magistracy all Schooles of learning with the two Vniuersities of Cambridge and Oxford and all the Commons of this Realme shew pitty vpon all thine that are in any kinde of tribulation or affliction especially vpon all those that suffer persecution for thy Gospels truth comfort all those that lye languishing in spirit Soule-sicke at the heart for remorce of their sinnes say vnto their Soules that thou art their Redemption Blesse moreouer we beseech thee all that are deare and neere vnto vs in the flesh as our Parents Father and Mother Brother and Sister and Kinsfolke together with our deare Friends and Christian acquaintance absent or present Lord bee present with them and keepe them as the apple of thine owne eye from euery euill worke and way to thy euerlasting Kingdome and saluation And holy Father we finally entreat thee to redouble thy gracious blessings vpon euery one of vs at this time humbled in Prayer before thee blesse vs bodily and spiritually giue vnto our bodies comfortable rest and sleepe that so wee may be the fitter to do the works of our seueral vocations before thée and grant vnto our soules the continuall assistance of thy grace that they may neuer sléepe in sinne but that they may be alwaies waking and wayting for the comming of our Lord Iesus to Iudgement that so Soule and body may bee preserued from the euill of sinne in this life and from the euill of damnation in the world to come and that for Christ Iesus his sake our sole Sauiour and onely Redéemer to whom with thée and thy blessed Spirit thrée glorious persons but one Essentiall God we offer vp all possible Thanksgiuing and praise this euening and euerlasting Amen FINIS Tormenting TOPHET OR A TERRIBLE DESCRIPTION of HELL Able to breake the hardest heart and cause it quake and tremble Preached at Pauls Crosse the 14. of Iune 1614. The fifth Edition corrected and amended Esay 30. 33. Tophet is prepared of old it is euen prepared for the King he hath made it deepe and large the burning thereof is fire c. Printed at London by George Purslow and are to be sold by John Clarke 1620. TO THE RIGHT Worshipfull and my verie deare friends Sir Lestraunge Mordaunt of Massingham Hall in the Countie of Norfolke Knight Baronet and Lady Frances Mordaunt his most louing Bed-fellow HENRY GREENVVOOD Wisheth all increase of Grace in this Life and Eternall Life in Life to come IT is and hath beene long since Right Worshipfull the custome of the Learned that when they commended to publike view therein ayming a◠common good their Christian pains and diuine indeuors knowing that the truth hath and alwayes had many oppositions and detractions to present them to men of high place and well affected in Religion that so their works might passe with lesse feare and danger of disgrace and opprobry I though vnlearned making bold to imitate their Christian policie herein haue presumed to present that doctrine to your Worships eyes that lately in publike place was sounded in your eares both of which senses are great instruments in the furtherance of our soules in the way of Gods Kingdome for as the eare conuayeth grace to the affections of the soule so the eye bringeth much matter to the vnderstanding of the minde nay the eare cannot so often be an Andito as the eye an Oratour to the Conscience For which cause your Worships nothing more affecting than growth in grace and Religion I haue attempted to commend to your often consideration Tormenting Tophet for as nothing allureth the heart to grace more then Gods mercies so nothing is more preualent against sinne than his fearfull and terrible Iudgements If therfore your gracious Worships shall vouchsafe to accept of these my poore presented pains it will giue much content to mine own heart doubtlesse answerable comfort to your owne soules And to conclude as the Lord hath aboundantly blessed your Worships with graces internal blessings externall So to vse the words of the Apostle the very God of peace sanctifie you still throughout and I pray God that your whole spirits and Soules