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
8. 9. and swiftnesse sayth Behold he commeth leaping by the Mountaines and skipping by the Hils my Welbeloued is like a Roe or a young Hart c. Venit vidit vicit Hee came from heauen he saw the earth and ouercame the Dragon Thus after Christs example should wee that professe our selues Christians runne swiftly in the race of godlinesse holinesse purity and obedience to the commandements of our heauenly Father Thus should wee runne In vestigijs Iesus in the footsteps of Christ Iesus who isVia veritas Ioâ— 14. 6. vita i. The Way the Truth and the â—ife and the true way to life euerlasting To the performance of which duety the Lord grant to vs his grace for of our selues wee are not able to set one foot forward to heauen that so we may bee able to his glory and our Soules euerlasting good to doe his will in earth as willingly swiftly and as speedily as the Angels do it in Heauen Now deare brethren that we may runne thus swiftly in the race of Godlinesse and in the course of Christianity two things are necessary First Vt simus intus vacui that we be empty within Secondly Vt simus extra exonerati id est That wee bee vnladen without First we must be empty within Now what is that which cloggeth vs so sore within and hindreth vs from running in this godly Race Surely that is sinne So weighty a thing is sinne As it Luke 10. sunke downe Satan from heauen So weighty a thing is sinne as it caused the earth to open her mouth and swallow vp cursed Korâ— diuelish Num. 16. 32. Dathan and that abiect Abiâ—am with all their treacherous crue The Prophet in respect of the weight thereof compareth it to lead and that worthily for as lead in the clocke can seth by the weight thereof the cogs wheeles and gimmers successiuely to moue one after the other euen so the weight of sinne doth draw the cogs of our carnall concupiscence the whéeles of our lewd desires and the gimmers of our vntamed affections from one sinne to another according to that of Saint Gregory Peccatum quod per poenitentiam Gregory â—on deletur moxsuo pondere ad aliud trahit id est If sinne by repentance presently bee not done away by the weight thereof it will soone drawe a man to more sinne as we finde it exemplisied in the Prophet Dauid who fell from idlenesse to concupiscence from concupiscence to adultery from adultery to murder Of the weight of sinne the Prophet Dauid speaketh Mine iniquities 〈…〉 are goâ—e ouer mine head and as a weighty burden they are too heauy for mee The Prophet Esay calleth the bands of wickednesse heauy burdens intolerable 〈…〉 to bee borne The sinnes of the world being layd vpon the shoulderâ— of IESVS vpon the Crosse were so weighty and heauy as they forced him hauing the weight of Gods wrath for them also vpon him to cry out on this manner to his God Eli Eli Lamasabactham Mat. 27. 46 My God my God why hast thou forsaken me If the yoke of Christ bee easie and his burthen light Mat. 11. then of necessity on the contrary must the yoke of Satan which is sinne bee vneasie heauy and intolerable to bee borne By which it may appeare that sinne is an intolerable burden and a great impediment to this Christian Race Let vs therefore as the Choseâ— Hâ—â— 12. 1. vessell doth exhort vs cast away euery thing that presleth vs dowre aâ—d the sinne that hangeth so fast on â—et vs runne with patience the race â—hâ—â— is â—et before vs. Where it is eâ—ident thâ—t wee cannot runne with â—â—â—â—enâ—â—â—â—e race that is set before vs vn 〈…〉 cast away our sinnes from vs which doe hang so fast on vs. Moses was not permitted to come neere the Lord before hee did discalciate himselfe Put off thy shooes for the place where thou standest is holy ground So must we put off the durty 〈…〉 of iniquity and abandon sinne from the câ—stlâ— of our hearts before we can bâ—e able to stand in the path way to ioyes wâ—ich is an holy ground therefore much lâ—sse are wee able to runne in the same and most vnapt to runne swiftly Let vs therefore in the name of God purge our Soules and bodies from sinne with the Hâ—sop of Gods grace Let vs separate them from vs and our selues from them as farre as the Cast is from the West and North and South Let vs loath detest and abhor them because the Lord doth loath detest and abhorre vs for them as wee haue giuen our members as weapons of vnrighteousnes to the seruice of Satan in vngodlinesse of this life euen so let vs giue them as weapons of righteousnesse to the seruice of the Lord in godlinesse of life as wee haue runne in the race of the first Adam by commission of sinne so let vs runne in the Race of the second Adam Iesus Christ the righteous by performance of righteousnesse let vs cease from sinne and doe that which is good let vs seeke peace and ensue it Let vs Plangere plangenda bewayle our sinnes that ought to bee lamented Grauia peccata grauia desiderant lamenta sayth Iâ—idore great sins require great lamentation sweet meat must haue sowre sawce reioycing in sinne must haue mourning for sinne let vs therefore bee Tam proni ad lamenta sicut fuimus ad peccata as prone to lamentation as wee haue beene to transgression as ready to lament them as wee haue been to commit them Let vs swéepe euery corner of our hearts cleane with the broomes of penance and let vs water them with the salt teares of earnest contrition so that wee may bee â—it receptaries for the Lord to dwell in and being anointed with the oyle of grace we may runne swiftly in the race that is set before vs and obtaine the reward prepared for vs. So runne that ye may obtaine Text. Secondly if we will runne swiftly in the pathway to heauen wee must bee Extra exonerati id est vnladen without Those that runne in a race will lay aside their Cloakes doublets and such like outward vestiments that they may runne the more speedily and obtaine the more assuredly And so in like â—anner we must bee vnburthened of all outward matters whatsoeuer especially of the excessiue care and affection that naturally we beare to this wicked world or else hell and damnation will bee our best reward We must forsake all if we will bee followers of Christ as Peter sayd to his Master Ecce nos reliquimus omnia secuti sumus â—e i. Behold wee haue Mat. 1â— forsaken all and followed thee Well and wisely said Peter as saith S. Bernard We haue forsaken all followed thee for hee could not haue followed Christ laden as wee haue an example in the same Chapter of the Young man Mat. 19. that at that Vende omnia da pauperibus id est Sell all and
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
same shall appeare before Christes Iudgement seate and giue an account euery one for himselfe to God For It is appointed Heb. 9. 27. vnto men once to dye and after that commeth Iudgement As it is therefore most sure that all men must dye so is it as sure that all men must come to Iudgement This is the seuenth article of our Article 7. faith to beléeue that Christ shall come from heauen to iudge the quicke and the dead by the dead all those are to be vnderstood that shall be found dead at the second comming of Christ by the quicke all those are to bee vnderstood that shall be found liuing at his second comming Augustine in his Augustine Enchiridion to Laurentius Chap. 55 saith that this Article may bee expounded two wayes either by the dean saith hee may bee meant those that shall bee found corporally dead and by the quicke those that shall bee found corporally liuing at Christs comming or saith he by the dead may be meant those that be dead in sinne According to that in the Gospell of S. Mathew Let the dead bury their dead Mat. 8. 22. And by the quicke those that be dead to sinne and liuing to faith according to that of the Prophet Abacâ—k Hab. â— 4. The Iust shall liue by faith But this exposition is not agreeable to the simplicitie of the Creede Yet notwithstanding true it is that both the godly and the wicked shall come to iudgement for by the power of Christ all men shall bee raised vp The holy Angels with the great sound of a trumpet 〈◊〉 24. 31 shall bee sent forth into all the world and they shall gather together the Elect from the foure quarters of the earth from one end of the heauen to the other Then shall Christ separate the Mat. 13. 4â— Elect from the Reprobates the Wheat from the Tares the Corne from the Chaste the Lambs from the Goats the Iust from the Vniust So that you see that the godly and the wicked yea all men whatsoeuer shall appeare before Christs tribunall 〈◊〉 and giue an account of themselues and for themselues to the terrible Iudge Obiect Ob. Some notwithstanding may obiect against this doctrine deliuered and say as it is in Iohn That he that Ioh. â— 18. beleeue him Christ shall not bee iudged or shall not come into iudgement and so by consequence all men shall not be iudged Answ To which I answere that Anâ—… Iudgement in that place of Iohn as in many other places of sacred Scriptures is taken for condemnation in which sence true it is that he that beleeueth in Christ Iesus he that is ingranted into Christ by a true and liuely faith hee that is flesh of his flesh and bone of his bone one with Christ and Christ with him by the spirituall coniunction of the Church with Christ this party shall not come into iudgement sâ—il condemnationis that is of condemnation in iudgement he shall not be confounded condemned or ouerthrowne but he shall come in iudicium absolutionis that is into the iudgement of absolution In iudgement hee shall stand out hauing on the white robe of Christs righteousnes and being couered with the wedding garment of Regeneration The truth of which doctrine the preacher affirmeth saying God will iudge Eccl. â— 17. he Iust and the vniust the Iust vnto saluation and the vniust to damnation Seeing then that all must bee brought to iudgement let no man thinke with himselfe that it may be possible for him to escape this dreadfull day whither shal he â—lye from the presence of the Lord If he ascendeth Psal 139. â— 8 9. vp to heauen God is there if hee goe downe to hell God is there also if hee take the wings of the morning and fly to the vttermost parts of the Sea God will finde him out there also For God is euery where hee is in heauen by his glory he is vpon the earth by his mercy he is in hell by his iustice God is 〈◊〉 nusquam hee is euery where by his power and wisedome but no where in respect of circumscription of place beeing a Spirit In earthly and terrestriall Courts a man may haue his Proctor but then we must volentes nolentes whether we will or no personally appeare and pleade for our selues In terrestrial Courts bribes many times blind the eyes of the wise and for a little greasing the fist of the Magistrate many times small faults nay by your leaue great and scandalous crimes may bee winked at but at this great Court of Heauen the Iudge will not be partiall to any For Rom â— â—1 God hath no respect of persons Hee will execute iust iudgement vpon all men as the Psalmographer speaketh With righteousnesse will he iudge the Psal 58. 9. world and the people with equitie Bribes Friends intreaties howlings cryes lamentations nothing will then preuaile but a pure heart and a spirit vpright yea the damned in hell confesse the same Quid profuâ—â— nobis superbia quid diâ—itâ—arum coput What hath pride profited vs or what hath the pompe of riches done vs good Alas these cannot saue our soules Let the Atheist therefore mocke God neuer so blasphemously let the Sadduce bragge of no Resurrection no Angell no Spirit neuer so Schismatically let the Epicure sing that cursed Epitaph of Sardanapalus neuer so beastly â—de bibe â—ude charum praesentibus exple delicijs animum post mortem nulla voluptas Eat drinke play be merry liue in all kinde of pleasure for after death there is no pleasure Yet notwithstanding let all these miserable wretches know that there will come a day and that a dismall day wherein they shall giue an account of euery idle word Alas lamentable world that men should thus murther their deerest darlings I meane their Soules which Christ hath holden so deare that men should with Esau sell their birth 〈◊〉 and heritage of heauen for a mâ—â—â—e of potâ—age of worldly pleasure that men should delight in wallowing with the 2. Pet. 2. 2â— Sow in the mire of sinne and with the dogge in swallowing the voâ—iâ— of iniquitie and so purchase to their Soules and bodies euerlasting torment in the lake vnquenchable wheras they should aboue all things seeke the Kingdome of God and the righteousnesse thereof that they might haue heauenly mansions at the great day of account Let euery Christian therefore bewayle the great wickednesse of this world and lament the soule iniquitie of these dayes lest it be said of vs as of the carelesse and gracelesse Christian Cadit Asina est qui subleuet perâ—â—â— anima non est qui recoâ—itâ—t If an Asse falleth vnder his burthen there be some that will diligently helpe it vp againe but if a Soule perish no man regardeth it Men are like the Horse Asse and Mule that haue no vnderstanding the more is the good mans griefe Dauid Psal 11â— 1 〈…〉 his eyes gâ—shed
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
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
they goe thorow some narrow cranny or other to loosen their skinnes and cast them within foure twenty houres So shouldest thou put off the old man Col. 3. 9. with all his workes And to doe this thou must goe Per strictam rimam poenitenâ—iae id est Thorow the narrow cranny and straight gate of amendment Meditate therefore with the Iust Psal 1. 2. man in the Law of God day and night Let the candle of faith burne cleere in the lampe of thy heart and nourish it with the oyle of loue and good works Walke not in the counsell of the wicked Psal â— â— stand not in the way of sinners â—it not in the â—eaâ—e of the scornefull but runne in the Race of 〈…〉 well that liuing well thou maist dye well and after death eternally spéede well obtaining that blessednesse Blessed Apoc. 13. 14. are they that dye in the Lord. So run thaâ— ye may obtaine Text. And that wee may run in the race of Godlinesse one Caueat is exceeding necessary namely that wee auoid wicked company which will draw away our hearts from this Race Celestiall Qui â—angit picem coâ—â—quinabitur Eccles 13. ab â—a id est Hee that toucheth pitch shall bee defiled therewith Cum sancto sanâ—â—us eris cum peruerso peruerterâ—s id est With the holy thou shalt bee holy and with the â—â—â—ward thou shalt learne frowardnesse for birds of a feather will flye together It was not lawfull for a lew to conuerse with a Sâ—â—ariâ—ane if an Hebrew did â—aâ—e with an Egyptian it was counted an abomination so must we â—oâ—nt it abomination and hold it a point of reprobation to frequent the company of damned hel-hounds and hellish miscreants Let vs therefore flye all occasion and euery apparition of euill let vs delight in the company of those that â—eare the Lord and excell in vertue Well therefore saith Seneca Cum illis versare qui te meliorem S 〈…〉 sunt facturi vel quos meliores â—ffiâ—erâ— possis id est Keepe company with those that may make thee better or whom thou maist make better I command you therfore brethren 2. Thes 3. 6 as saith S. Paul in the name of our Lord IESVS CHRIST that ye withdraw your selues from euery brother that walketh inordinately and not after the instruction which yee receiued from me And to conclude this point I giue euery Christian this good counsell with good King Salomon My sonne if Pro. 1. 10 11 1â— c sinners doe entice thee consent thou not If they say Come with vs wee will lay wait for bloud wee will swallow vp the Innocent whâ—le like a graue wee sâ—â—ll finde all precious riâ—heâ— and â—ill ouâ— hoâ—â—â— wiâ—h â—poyl◠〈…〉 n thy loâ— among â—s we will haue all â—ne puâ—se My sâ—nne wâ—lke not thou in the way with them refrainâ— thy foot from their path for their feet runne to euill and make haste to shead Iob. â—9 23. 24. bloud O that these my words were written O that they were written in a booke O that they were written with an iron pen in Lead or in stone for euer O that they were ingrauen in brasse Table of euery young mans heart that so bad company may not be his destruction So run that ye may obtaine Text. Secondly if we will run to obtain we must run Celerâ—â—er seu feslinanter swiftly and speedily Vita breuis vita longa saith S. Bernard Bernard si â—â—s â—d metam peruenire incipe celeriter currere id est The liff of man is very short the way to heauen is very long if therefore thou wilâ— obtaine thou must run exceeding swiftly We sée that those that runne in an earthly race and that but for a mean reward how swiftly doe they straine themselues to runne according to that of the Poet Qui cupit optataÌ„ cursu contingere metam Poet. Multa tulit fecitque miser sudaâ—it alsit Id est Hee that desireth first to touch the Marke taketh much paines sweateth abundantly and runneth exceeding swiftly Euen so should we that wee may obtaine an euerlasting reward in heauen runne in the path of Gods Commandements being shod with the shooes of the Gospel of peace like Roes excéeding swiftly The senselesse creatures are a 〈…〉 king-glasse to all Christians in 〈…〉 respect The Sunne as sayth the Psalmist Psal â— like a Gyant reioyceth to run his race that is valiantly and swiftly swift in his motion and speedy in his race for in the space of 24. houres hee compasseth the earth round about that nothing is hidden from him and passeth from the one end of heauen to the other that nothing is wanting in him So the Lord our God hath set euery man his task vpon earth which is To worke out his saluation wiâ—l feare and trembling A great worke a short time a long way from Egypt to 〈…〉 from the gates of hell to the doores of heauen therefore like Gyants we â—ad need to runne swiftly lest we come too late and bee shut out of heauen like the fiue foolish aforesayd Virgins As the Sun in the heauens is a looking glasse vnto vs in this regard so is also the Son of God Christ â—esus aboue the heauens to be imitated oâ— vs all in this point Omnis Christi actio 〈…〉 â—â—strâ— debâ—t esse instruâ—â—io id est Euery action of Christ ought to be a matter of imitation to vs Christians As hee was Iâ—mensus maiestate in 〈…〉 bilis â—â—r 〈…〉 so was hee in 〈…〉 is celerâ—â—â—â—â— id est As hee was â—â—â—at in Maiestie incomparable in 〈…〉 o was â—e â—lso incomprehenâ—â—â—le â—â— celeriâ—â—e and swiftnesse Hee 〈…〉 wâ—ought the woâ—keâ— of him that â—ent 〈…〉 y without â—â—y delay in the world This Bridegroome Christ Iesus â—â—â—n as the Suâ—â—e went forth out of the Chamber of the highest Heauens from the bosome of the Father and from the inuisibility of the Diuinity and descended downe to the earth and became Man and was like vnto Man in all things sinne onely excepted and valiantly in the Wildernesse pitched a field against Satan that old Serpent and roaring Lyon and ouerthrew him in the Desart breaking his wyly head and ouercomming his chiefest power fulfilled the Law in euery point and tittle satisfied Gods Iustice for vs appeased his wrath against vs purchased celestiall mansions to vs by offering himselfe in Sacrifice to the Lord of Hâ—sts vpon the Crosse at Golâ—oâ—ha for the sinnes of the whole world by his death and passion by vanquishing hell by conquering death by his glorious resurrection and ascension and by sending of the Holy Ghost Hee Ioâ— 16. 28. went from the â—ather and came into the world And in short time yea in the space of 33. yeeres wrought the redemption of all beleeuers And left this world and went againe to his Iob 1â— 28. Father The Spouse of Christ considering her Husbands great velocity celeritie Can. 2.
glory killing vs thou dost but deliuer vs from 〈…〉 prison of our bodies thou shalt 〈…〉 remoue the rockes and mounâ—â—i 〈…〉 their places then make vs 〈…〉 from the profession of the glorious Gospell of Iesus Such was the resolution of Sydrach Myshach and Abednego that rather then they would crouch to Nebuchadnezzars golden Image which waâ— Dan. 3. 1 23. 60. cubits high they would be cast into the hot fiery Furnace which was made seuen times more hot then vsually it was for necessary vses Such was the resolution of blessed Paul that nothing could separate him from his LORD and Master CHRIST whose couragious vow we may find in his Epistle to the Romans on this manner Who shall separate Rom. 8. 35 33 39. vs from the loue of Christ shall tribulation or anguish or persecution or famine or nakednesse or perill or sword No verily for I am perswaded that neither death nor life nor Angels nor Principalities nor Powers nor things present nor things to come nor height nor depth nor any other creature shall bee able to separate vs from the loue of God which is in Christ Iesus our Lord neither the loue which wee haue to God from â—â— who are made his sons through Christ Iesus And â—ndeed that which Paul promised he performed for he was beheaded at Rome for the Gospels defence although the sword did separate his head from his shoulders yet it could not separate him from his head Christ Iesus Such was the resolution of the patterne of patience that though the Iob. 13. 15. Lord should kill him yet would he put his trust in him Such was the resolution of Ignatius Ignatius Bishop of Antioch after Peter that the rauening Beasts could not make him flinch from his Redeemer yea being commanded by the King of Syâ—ia to bee torne in pieces of wilde Beasts and being led to the place of execution the vttered this golden sentence Nihil moror visibilium nec inuisibilium modo Iesum Christum acquiram id est I care neither for things visible nor yet for things inuisible neither for things seene nor yet for things not seene Onely this is my care that I may obtain CHRIST IESVS with him euerlasting saluation And when the Beasts were let loose vpon him these were his last words as saith S. Ierome I am Gods corne and the Ierome teeth of these wilde Beasts must grind me in pieces that I may be pure bread and fine manchet for Christ Iesus his Table in Heauen Such was the constant resolution of that good old woman Apollonia Apollonia that she chose rather to haue her teeth dasht out of her head willingly and to be burnt to ashes then to worship any other god besides the true and euerliuing God Yea this was the constancy of all holy Martyrs that they would rather indure a thousand deaths then shrink backe from the word of Life Peter Peter was beheaded for the Gospels defence Iames throwne downe from an Iames. high Pinacle and his head cleft asunder yea almost all the Apostles were put to grieuous deaths some were stoned some broyled some put to one death some to another Old Simeon that was cousin germane Simeon to Christ sonne to Clâ—ophas and Mary Bishop of Ierusalem after Iames was nayled to the Crosse being sixe score yéeres old and more S. Cyprian beheaded at Sexti nigh the Cyprian City Carthage Polycarpe Bishop of Smyrna Disciple Polycarpe to Iohn was most pittifully tortured to death by fire yea for the space of 300. yéeres after Christ and more the Lord sent persecution ordinarily to his Church Willingly did these Saints suffer and ioyfully did vndergoe all these afflictions for the Kingdome of Heauen sake Hic vre hic seca vt in eternum parcas 〈…〉 Domine saith Saint Augustine i Here burne me Lord here slay me to spare mee hereafter Doe what thou wilt Lord with my body so that thou wilt spare my soule Vtinam saith S. Ierome ob Domini Ie 〈…〉 mei nomen atque iustitiam cuncta Gentilium turba me persequatur tribulet vtinam in opprobrium meum stolidus â—ie mundus exurgat tantùm vt ego merâ—â—dâ—m Iesu consequar id est I would to GOD that the whole Nation of the Gentiles Pagans and infidels would for the name of my God and for the glory of his Gospell persecute me and trouble me I would to God this mad and foolish world would rise vp against mee for the profession of Gods blessed Truth onely that I may obtaine CHRIST IESVS for my reward Ammonation Mercuria Dyonisia Ammonation with diuers other godly women wold run to the fire with their children as to a ioyfull feast or banquet thinking no greater glory on earth then to suffer for the Gospell of Christ And thus should euery man and woman as they tender the wel-fare of their deare soules resolue to suffer willingly and beare patiently whatsoeuer calamity may befall them in this heauenly Race considering the torments of Hell which by reuolting they shall vndergoe considering the ioyes of Heauen which they shall haue by patience and considering what others haue done before them as the Martyrs and what Christ hath suffered for them that so with perseuerance holding out to the end they may obtaine euerlasting blisse The Merchant wil thorow fire and water suffering no repulse that hee may haue his Pinnace fraught with plenty of pure gold at the Indian Hauen according to that of the Poet Impiger extremos currit mercator ad Indos Poet. Per mare paupâ—riem fugiens per saxa per ignes Id est The painfull Merchant aduentureth to the forraine Indians beyond the Seas thorow fire and water fearing nothing that hee may eschew pouerty and obtaine much treasure Euen so he that will haue the Pinnace both of Soule and body fraught with the siluer of all earthly prosperitie and with the gold of all celestiall felicitie must runne the raâ—e that is set before him with patience leaping ouer the wall of all obuious afflictions perseuering till he commeth at the happy hauen of Heauen that then hee being more then Conquerour in CHRIST IESVS may triumph ouer Death Hell and Damnation saying with the Prophet Ero mors tua â— mors id est O death I will bee thy Hos 13. 14. death O graue I will bee thy destruction and with valiant Paul Death 1. Cor. 15. where is thy sting Hell where is thy victory Of necessity afflictions must méete with vs that runne in the high-way to heauen yea no man liuing can be fréed from them All that will 2. Tim. 3. 12. Act. 14. 22. liue godly in Christ Iesus shall suffer persecution wee must through many afflictions enter into the Kingdome of God Whom the Lord loueth he chasteneth Hâ— 12. 6 â— and hee scourgeth euery sonne whom he receiueth wee are bastards and not sonnes if wee be free from
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
is moued for thee to meete thee at thy comming Moses calleth it the lower hell Fire Deu 32. 2â— is kindled in my wrath and shall burne vsque ad infernum inferiorâ—m to the bottome of hell The Psalmist calleth it a déepe pit Let him cast them into the fire and into P 〈…〉 the deepe pits that they riâ—e nor And â—â— oneâ—â—er place he calleth it 〈…〉 〈…〉 〈…〉 〈…〉 calleth it a Bâ—â—ning Lake in 〈…〉 â—â—â—â—◠〈…〉 on which must needs â—e 〈…〉 〈…〉 on speaketh of the depth of 〈…〉 this place saying The ghests of â—n 〈…〉 in the depth of hell And againe The way of Life is on 〈…〉 〈…〉 from hell beneath Thus it is manifest that hell is beneath in the lowest parts of the workmanship of God But precisely to say where whether in the centre of the centre of the world or in the ayre or 〈…〉 in the water or vpon the earth it is â—â—â— reuealed neither is it néedfull for vs to know but surely it shal be in the most remote place from Heauen which is in â— about the earth for the 〈…〉 of the righteous when they are 〈…〉 from their bodies doe pr◠〈…〉 â—â—â—â—â— to the locall place of 〈…〉 and the soules of the 〈…〉 arâ— constraineâ— to stay below 〈…〉 〈…〉 〈…〉 where tâ—â—y â—â—â—â— shall be tormentes â—or euermore But if a man be too curious in this point I would wish him conferre with Socrates who being asked what Socrates was done in hell said Hee neuer went thither nor communed with any that came from thence By which answere he derided the curiosity of the demander Euclides as Maximus writeth being Maxim 〈◊〉 23. demanded of one what the gods did and with what things they were best delighted said As for other things I know not but I am sure of this that they hate all curious persons But this is not the thing wee ayme at in this depth of hell This word Deepe doth bewray vnto 〈◊〉 vs the impossibility of getting out once in for God hath made hell so deepe as there is no hope of crawling out In inferno nulla redemptio In hel there is no redemption Therefore Infernus 〈◊〉 ab inferendo dictus quia ita inferuatur praecipitantur vt nunquam 〈…〉 that is Hell is said of calling in foâ— they shall bee so cast downe as they â—hall neuer haue hope or power of crawâ—ing out Infernâ—s saith Hugo est profundâ—◠〈…〉 â— â—ine â—undo that is A deepe without bottome That party that had not on the Wedding garment was not only cast into hell but hee was also bound hand and foot and all to shew the impossibility of getting forth once in Bind him hand and foot and cast him Mat. 22. â—â— into vtter datknesse Now alas if a man bee bound hand 〈…〉 and foot and cast into a Wel fiue thousand fadomes déepe what hope hath he of euer comming out so hel is déep and hee that is once tumbled in shall neuer come forth more This is euident by the speech of Dines who said O Father Abraham send 〈…〉 Lâ—zarus or some from the dead that my brethren may not come into the like place of torment What is the reason that Diues begged not for his owne passage from thence vnto them who was able to haue taught the dâ—lors of hell by wofull experience O hee knew that that had beene bootlesse for hee saw ingentem hiatum A great gulfe set betwixt Heauen and Hell that made the passage impossible In earthly prisons and dungeons a man by some or other meanes haply may get out but hell is déepe so déepe as Heauen Earth and Hell can neuer helpe one poore soule forth Vse This then well considered should worke déepe humiliation in the soules of euery of vs that so grace may receiue vs not this Déep deuoure vs. One depth cryeth and calleth out for another the depth of hell calleth to vs for answerable humiliation hee that will not bee humbled for his sinnes heere shall bee humbled and tumbled to the déepe of hell hereafter God giueth grace to the humble yea the déeper thou art in the Law the higher thou shalt be in the Gospell the déeper in hell the higher in beauen a bucket the déeper it goeth into 〈…〉 the well the more water it bringeth vp with it so the déeper a man is humbled for sin the more shall be his grace of saluation Humble your selues there fore vnder the mighty hand of God that yee may be all exalted in the day of Visitation In this deep was the poore Publican Luk. 18. 13 when in bitternesse of heart he vttered these words Lord be mercifull to me a sinner A sinner by birth a sinner by life a sinner by thought a sinner by word a sinner by work a sinner by sinnes of omission a sinner by sinnes of commission a sinner before my conuersion a sinner many thousand times since my conuersion Lord beâ— mercifull to me a lamentable sinner Vse 2 Againe seeing Hell is deepe as once in no hope of crawling out Let Esay 56. 6. vs seeke the Lord while hee may bee found and call vpon him while hee is neere Ecce nunc tempus acceptum Be 1. Cor. 6. 2. hold now the accepted time behold now is the day of saluation This life is the time wherein we must worke out our saluation with it are and trembling if after this life we will be freed from the deepe damnation of Tophet The irrationall creatures them selues are very carefull to take thier times and seasons as saith the Prophet Ier 8 7. The Storke the Tâ—… Crane and the Swallow obserue 〈◊〉 times and seasons there is a time when the Swallow is with vs in England and there is a time when he takes his leaue of vs. That silly creature in the 〈◊〉 of the Prouerbs gathereth in Summer to maintaine the poore life of it in Winter So should we take our time for after this life there 〈◊〉 neither place for pardon nor time for repentance Yet for all this golden Time is not respected but men do â—ost off their repentance from day to day till at the last they 〈◊〉 into the depth of 〈◊〉 Yea the time of Grace is 〈◊〉 to many they must haue 〈◊〉 or a 〈…〉 delight to driue it 〈◊〉 'T is death to many to all 〈…〉 ly vpon the 〈◊〉 of their 〈…〉 but 〈…〉 a time when they shall wish that all their life had been spent at the hearing of Sermons and Prayer as tedious as it séemeth to them now O the damned in hell would giue if it were in their power a million of worlds to haue but one houre granted Tempus gratia negligere est absolute anima perdere them to liue on the earth againe that so they may come within compasse of offered grace to saluation But if yée will not heare the Lord when hee calleth to you
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
penna leuius quid millio breuius What is lighter then a feather and what is shorter then the â—eed-mill Yet notwithstanding an innumerable company of feathers trussed vp together will breake the Porters back Small were the gnats that troubled Pharaoh yet they being Exod. 8. 24 innumerable ouercame proud Pharaoh and all the power of Egypt An houre is but a short time but Dum hora horae continua successione congeritur While one houre by continuall succession is added to another the whole course of our liues is finished Quid sâ—xo durius quid aqua liquidius What is harder then a stone and what is softer then the water Yet a Wiseman saith Gutta cauat lapidem conâ—â—mâ—tur Poâ—â— annulus vsu that is Water by continuall drops doth eate vp the stone and a ring by continuall vse is worne in pieces So an idle word although it bee but a small sinne yet many a little makes a mickle many of them heaped vp together make an intolerable lumpe It hath been is and euer will be the fond nature of man to imagine sin a great deale lesser then indeed it is A man would thinke that Adam through the diuels suggestion and Gen. 3. 6. through the abuse of his owne free will eating of the forbidden fruite had committed but a small trespasse yet â—ee was guilty of euerlasting torment for the same S man would Num. 15. 30 thinke that that poore man had coÌ„mitted but a smal sin in gathering chips of méere necessity on a Sabbath day yet he was by the Law stoned for his labour A man would thinke that Peter had giuen his Master good counsell when as Christ told him that hee must goe to Ierusalem and there suffer many things saying Master fauour Mat. â—â— â—â— â—â— thy selfe and goe not yet he was called Satan for his labour A man would thinke that Ananias and Saphira Acts 5. â— had committed but a smal sinne when as they did detaine part of the Apostles money for feare of after-plays and protested the contrary with a lye yet they dyed both sodainely at the feete of Peter So a man would thinke that an idle word were but a small sinne yet Christ saith here that a great account must bee made for the same For by thy word thou shalt be Mat. 12. 35. iudged and by thy words thou shalt â—e condemned Seeing this is true it behoueth euery man to set a watch before the dore of his lips and to kéep his tongue from idle and euill words that he may obtaine that blessednesse Blessed is hee that hath not falne by the Eccle. 1â— 1 words of his mouth 3 We must giue an account of our workes as appeareth to the Corinthians Workes 2. Cor. 5. 10 We must all appeare before the Iudgement seat of Christ and there receiue according to our works Againe the Preacher saith That God will Eccl. 12. 14 bring to Iudgement euery worke with euery secret thing whether it be good or euill Hee that hath liued in sinne shall receiue the reward of sin which is death and damnation and hee that hath liued in faith and amendment of liâ—e shall receiue a crowne of glory which the Lord will giue him at that day It is the duty therfore of euery Christian to labor and to endâ—uor with all â—â—ligent carefulnesse â—o liue well that at the day of Iudgement he may sâ—â—d well 〈…〉 〈…〉 that is liâ—e wel should be the delightsome posie sweet perfumed Nosegâ—â— of euâ—ry Christian thus line well that that mayst die well after death eternalâ— speed wel obtaining that blessednes Blessed are they that dye in the Lord 4 We must giue an account of ouâ— 4 Good temporall goods how we haue gotten them whether iustly or vniustly how wee haue spent them whether wee haue cloathed the naked with them or whether wee haue made naked the cloathed for them how wee haue disposed them lest there hee any debate for them after wee be gone therefore Esay telling Hezekiah that he should not liue but dye saith Dispone domum tuam 〈…〉 Set thine house Esay 38. 1. 〈…〉 in order for thou must not liue but dye How then shall those griping Vultures make an account that haue by oppression vndone their brethren The world is grown so hard-hearted that men will rather suffer their brethren to starue in the streets then to succour or relieue them The dogs shall haue the remnant of the Rich mans table before poore I azarus shall Luk. 16. 21. haue one â—rum that falleth from the same â—ow shall these fiinty hearts â—oâ—ke for one dram of mercy at the day of Iudgement Let them looke with what measure they haue measured to others it shall bee measured to them againe let them know that if they will stop their eares at the cry of the poore they shall cry themselues and shall not be heard if they will be partakers with the Saints of the ioyes of heauen their brethren must be partakers with them of their wealth on earth For this is to treasure vp treasures in heauen to lay out their treasures on earth Let men therefore so vse their temporall goods and worldly riches as they may at the day of account receiue a Crowne of immortall Glory 5 We must giue an account of the 5 Time time wherein we liue and of our seuerall vocations how we haue employed our selues in the same Saith Bernard Omne tempus tiâ—i Bernard impensum requiretur à te qualiter fuerit expensumâ—d est All the time that God hath giuen thee shall be required at thy hands how thou hast spent it Whether in the seruice of God or in the seruice of Satan The Prince must giue an account how he hath gouerned his kingdome whether hee hath as it becommeth Gods Vice-gerent mildely louingly and carefully trained his Subiects vp in the worship of God or as a bloudy Nero and hard-hearted Tyrant cruelly oppressed them The Ministers of the Word of God who haue taken vpon them curum animorum The charge of soules must giue an account how they haue behaued themselues in their Ministery whether they haue preached Christ for Christ that is for the conuersion of sinners to Christ or as hirelings for lucre and gaine of worldly trash whether they haue fed their Flocks carefully or fed vpon their Flocks couetously The Magistrate must giue an account how he hath behaued himselfe in his Magistracy whether â—ee hath sought the maintenance of Vertue and the confusion of Vice or hath his eyes being blinded with siluer scales maintained iniquitie and oppressed the innocent The Householder how he hath gouerned his Family whether in reading of holy Scriptures and Prayer to the praise and glory of God or in reading of foolish fables in gaming dicing playing swearing and such like Yea euery man must giue an account of the time spent in his seuerall calling from the highest to the lowest Let euery Christian
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
Master c. But now thou shalt haue another title thou shalt be called Cursed cursed shalt thou be of God whose curse is â—â—narum inflictio id est punishment cursed shalt thou be of all the blessed Angels in heauen whose curse is Conscientiae cruciamen id est vexation of thy conscience Cursed shalt thou be of all the diuels in hell whose curse is Poenarum executio id est the execution of thy punishment prescribed according to that of the Poet Minos â—xamen Radamanthus dat crâ—sciaâ—en tertius heu frater tertia iura tenet id est One diuell cippeth vp thy examination another diuell tormenteth thee the third is not behinde to adde one torment to another vpon thee Cursed moreouer shalt thou be of all the damned crue whose curse is Poenarum aggraâ—â—atio id est the augmentation of thy torment Thus cursed shalt thou bee of all things for euermore Into euerlasting fire O miserable Into euerlasting fire torment There were some comfort to the damned soule if these torments should haue end but that shall neuer be O miserable wretch Thou shalt Mat. 22. 13 bee bound hand and foot and cast into this euerlasting fire In respect of which fire all earthly elementall fire is but as fire painted on a wall thy torments shall be endlesse easelesse and remedilesse Which is prepared for the diuell and Which is prepared his angels Heauen was prepared for thée and not hell thou wert borne to glory and not torment but because thou hast chosen to follow the diuell and not Me therefore Goe from me yee cursed into euerlasting fire which is prepared for the diuell and thee his wicked angell where thou shalt lye weeping and wayling and gnashing of thy teeth for euermore The consideration of these things should stirre vp euery Christian to looke about him to be careful and circumspect to all his wayes that â—ee tread not his sheâ— awry at any time that he offend not this fearfull Iudge in any thing that at this day of iudgement hee may finde him a gentle and louing Lambe and not a Lyon of Iudâ— for as to the wicked this Iudge is terible so to the godly he is a friendly and a welcome Iudge as to the wicked the day of Iudgement is a day of desolation a day of clouds and blacknesse so to the godly it is a day of Redemption â—â—â—â— 1. 1â— yea the godly shall leape for ioy at that day and for the comming of that day the blessed spirits in heauen try out saying How long Apoâ— â—2 Lord and the blessed ones vpon earth desire the comming of this day also saying with Paul Cupimus dissolui Phil 1. 23. esse cum Christo id est We desire to bee dissolued and to bee with Christ and praying with Iohn Veni Domine Iesu Apoc 6. 9. 10. Come Lord IESVS come quickly Let euery Christian therefore so lead his life that it may goe wel with him at that day What if I haue all the Mat. 1â— â—â— world and lose my soule at that day what doth it profit me If a man bee called to appeare before some earthly Iudge he will haue an especiall care to array himselfe in the best manner he may to behaue himselfe accordingly that he may be the better accepted of him So euery Christian against the day of Iudgement when hee must appeare before the King of Kings and Iudge of all the world must haue an especial care to put on the Wedding garment of Christs Righteousnesse and Regeneration lest he be sent packing to hell with the wicked and all those that forget God Mordecay because hee went basely Hest 4 â— in sackcloth could not be permitted to come into the Kings Palace and doest thou thinke whatsoeuer thou art that thou shalt he admitted into that Glorious Palace of the King of Hetnen hauing on the stinking defiled and abominable garment of impurity the menstruous cloth of iniquity No no the Lord will spue thee out of his mouth a stinking carcasse stinketh not so before men as a polluted sinneâ— in the nostâ—ils of Almighty God Nebuchadnezzar would haue no Dan. 1. 4. children in his Palace but those that were wise and beautifull and doess thou thinke that the King of Heauen and earth will haue any fooles that is sinners for the sinner is called a foole in the Scripture The foole saith in Psal 14. 1. his hart there is no God to dwel with him in his Palace or dost thou think that an vgly person shall bee suffered there that is any sinner for the sinner is an vgly and abominable thing in the sight of God No the Lord will entertaine none into his Kingdome but such as are beautifull shining in holinesse purity and righteousnesse as the portals of the burnish Sunne such as are without spot or wrinkle Omnino ad imaginem suam altogether like vnto him holy as he is holy pure as hâ—e is pure Such will the Lord haue in his Kingdome to sing Halleluiah Saluation and Glory A 〈…〉 and Honour and Power bee to the Lord our God Therfore as the thiefe is excéeding prouident and very carefull how hee may answere the Iudge at the barre and as in earthly Courts men wil be very carefull to prouide an answere against they be called yea and will make some friend to the Iudge that they may spéed the better so likewise euery Christian soule should carefully prouide a good answere against he bee cited by the Apparitour Death to appeare before Christ at the generall Court of Heauen and that then it may goe well with him let him get some friend to moue the Iudge in his behalfe as he tendreth the welfare of his deare Soule And who must that friend be not Mary nor Peter but it must be CHRIST IESVS that sitteth at the right hand of his Father in glory and maketh dayly intercession for the sinnes of the whole world Get him for thy Proctour who offereth himselfe to all and then happy shalt thou be the Diuell shall not preuaile against thée for CHRIST hath broken his head the gates of hell shall not preuaile against thée for Christ hath conquered them death shal not hold thée captine for Christ hath ouercome it Happy art thou that art in Psal â— 4 15. such a â—ase yea blessed art thou if thou hast the Lord for thy God Thus much for the third part of this Text namely of the Iudge to whom we must giue account But I say vnto you that of euery Text. idle word c. 4 When we shall giue an account The 4. part It is said heere at the day of iudgement The time when this great and generall day shall be cannot be knowne of mortall man yea it is not for man to know of it as we may reade in the Acts It is not for you to know the Act. 1. 7. times and seasons which God hath
yeeres in the sight of God that is in respect of the eternity euerlastingnesse of God are as a day It is therfore spoken on this maner to expresse the eternity of God as if hee should say A thousand yeeres with mâ—n in respect of the eternity of God aâ—â— but as a day for as many as are haue bin and euer shall be the dayes of man so many thousand yea so 〈…〉 thâ—n sand thousands yeeres is the Câ—â—â—nitie of God He is Alpha and Omega the First and the Laâ—â— before all beginnings and shall neuer haue ending Againe they alleage that place of Genesis In that day that thou eatest Gen. 2. 17. thereof namely of the forbidden fruit thou shalt dye the death Now saith the Heretique that Ob day they dyed not but liued many hundrd yeeres after Therfore by a day is vnderstood many hundred yeeres Ans But I answer that that day wherin ADAM did eate of the forbidden fruit euen that day did hee dye that is that day by sin he was separated from God then the which separation no death is greater for Vt vâ—â—a corporis est anima 〈◊〉 vâ—â—a 〈◊〉 est Deus Augustine tolle animam 〈◊〉 corpus tolle Dâ—â—â—â— mâ—ritur animaâ—â—d est As the soule is the life of the body so God is 〈◊〉 of the soule take away the soule the body dieth take away God the Soule 〈…〉 So Adam that day dyed in Soule â—eing separated from the Lord yea that day Adam was made subiect to death in this life and in the life to come that day hee had the beginnings of death seazing vpon him for hee was presently cast out of Paradise into the ragged world he was cursed and all his posterity yea hee should haue gone to hell had not the second Adam broken the head of the subtill serpent that inticed him to sinne Yea the Thiefe vpon the Crosse had Paradise that day in his soule in which he suffered in body although hee had it not in so full measure as hee shall at the generall day when his Soule shall take vnto it the body againe Hodie to day thy soule with my soule shall be in Paradise that is in my Fathers Kingdome Where is now the Heretique that confoundeth particular iudgement Where is now the Epicure that thinketh there is no iudgement at all Where is now the ignorant Papist that dreameth of â—uâ—gaâ—ory and he that â—ondly thinketh that there is Limbus Patrum and Limbus Puerorum and where are those that imagin of a place of aboad betwéene Heauen and Hell I turne them altogether to the Hebrewes for wisedome in this Heb. 9. 27. point where they shall find that after death the soule of man is iudged Would Paul haue so earnestly desired Phil. 1. 23. to haue béen dissolued if he should not presently haue been with Christ He saith That in this world we see in 1 Cor. 13. 12. a glasse darkely Wée sée but Gods back-part as Moses did that is but a little of the fauor of God But then Ex. 33. 23. that is after this life ended wee shall see God face to face that is wée shall haue the full fruition of him Wée reade of Diues and Lazarus Luk. 19. 22 that after death the one was iudged to heauen the other to hell which is a Parable to signifie the truth of this particular iudgement And to conclude this point wée Eccl. 12. 7. read in Salomon That the dust returneth to the earth from whence it came and the Spirit to God that gaue it So that wée may learne from hence the vncertainty of the day of Iudgement The vse hereof Bernard Well saith Bernard Nihil certius morte hora mortis nihil â—â—certius that is Nothing is more certaine then death and there is nothing more vncertaine then the houre of death Let euery Christian therefore that wisheth the saluation of his Soule at the day of death and Iudgement beware of security and carelesse liuing let no man deferre repentance and amendment of life lest death come when hee looketh not for it and so being vnprepared he be cast into hell fire The old world had 120. yeeres to Gen 6. 3. Ionas 1 â— Psa 9. 5 1â— repent in Niniâ—e had 40. dayes to repent in Israel had 40 yéeres to repent in but thou O man knowest not how long thou hast to liue thou hast no lease of thy life thou art here to day gone to morrow when the houres of thy life bee ended and the glasse out-runne thou must away death waiteth for thee in euery place and at all times therefore wâ—ite thou for it playing the fiue wise Virgins that had the candle of saith burning in the lamps of their hearts nourished with Mat. 25. 4. the oyle of loue and workes Ierusalem because she could not be brought to repentance shee was destroyed many hundred thousands of her children were â—amisht to death and many hundred thousands taken captiue by Titus Vespatian the Roman 〈…〉 Emperour many cast to wilde beasts and deuoured The children of Israel because they were a stiffe-necked people and a froward generation and would not be brought to Repentance how many thousands of men lay slaine in the Wildernesse 600000. Males except Ioshua and Caleb The old world because they would Gen. 7. â—â— take no warning and could not bee brought to amendment of life the sâ—oud drowned them all except faithfull Noah and his godly family And except thou repentest thou likewise shalt perish according to that of Luke Except yee repent yee shall all likewise Luk 13 3 perish Beware therefore and repent betimes Fâ—lix quem â—â—ciunt aliena pericula cautum Happy is hee whom other mens harmes doe make to beware Refuse no good motions knocking at the dore of thy heart but entertaine them willingly according to the counsell of Augustine If hee offereth Augustine thee grace to day saith hee take it make much of it for thou knowest not whether hee will offer the same to morrow Make no long tarrying to turne to the Lord and put not off from day to day the longer thou remainest in thy sinne the hâ—râ—er it is for thee to repent for Qui 〈…〉 craâ— Poet. minus aptus â—rit If thou bâ—â—â—l not fit for amendment to day thou wilt bee lesse fit to morrow Therefore while the Lord speaketh to thee make him answere while he calleth vnto thee let there be an eccho in thiâ—e heart as was in the heart of Dauid Seeke ye my Psal â—7 â— face thy face Lord will I seeke And while it is said to day harden not your hearts in no case deserve repentance for the day of death and iudgement is vncertaine as saith Chrysostome Poenitenti veniam spospondit sed viuendi in crastinum non spospondit that is The Lord hath promised pardon to him that repenteth but to liue till to morrow he hath not promised Obiect But some there
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
his appearance in glory Thus much concerning the second Petition The third Petition Thy will bee The third Petition Will. done in earth as it is in heauen The will of God is double First An hidden will which is the immutable purpose and decree of future euents Which will is alwayes done neither can it bee changed or altered by any My counsell shall stand and I will doe whatsoeuer I will Esay 46. 10. Neither can any resist this Will as Prou. 21. 30. There is no wisedome no vnderstanding no counsell against the Lord. Secondly the Will of God is taken metaphorically for whatsoeuer both declare his Will and procéed from the same as his Precepts Counsels and Lawes which the Apostle calleth the Good will of God Romans 12. 2. and this Will is called the Reuealed Will of God because it is reuealed vnto vs by his Word Of this Will wee reade Psal 103. 21. Praise the Lord all yee his seruants which doe his will that is his Commandements this is the Will which wee pray may bee done So that in this Petition we desire these three things First to deny our selues and our Thy Will owne wils and to doe the will of God and to submit our wils to Gods will as well in aduersity as prosperity Secondly to doe it without delay In earth while wee are vpon the face of the earth breathing Thirdly to do it as the Angels doe As in heauen it in heauen that is zeaiously readyly carefully and sincerely The Cherubins haue sixe wings two to couer themselues from the face of the Lord two to couer their feete from men and two to fly withall and to doe the will of their Creator as Psal 103. 20. Euen as These words As it is doe not here signifie equality but similitude as some imagine because we cannot doe the will of God so pâ—â— fectly as the Angels doe yet in my iudgement we ought to striue for perfection and resolue perfect obedience to his will These therefore faile in the performance of this third Petition First the Papist that doth imagine he hath Frée-will to doe that which is good Secondly they that follow their own will either in life or iudgement Thirdly they that will not with patience submit their wils to Gods will in aduersity Fourthly they that post off their obedience till their death-bed and refuse to giue their whole life to the doing of Gods will on earth Fiftly they that are contented with imperfect obedience taking men and not Angels for their example Sixtly they that are luke-warme in the seruice of God and not zealous Seuenthly they that seeme to doe Gods will and doe it to bee seene of men as Hypocrites and doe it not sincerely Thus much concerning the third Petition The fourth Petition Giue vs this The fourth Petition day our daily bread Giue Wee are taught from hence Giue to séek our food and maintenance from God for hee is Lord and giuer of all good things Ob. The rich man that hath plenty Ob. néedeth not to call vpon God in this Petition Ans Answ Rich men if they want Gods blessing they haue nothing but want in effect all Rich men therefore dayly must haue this word Giue in their mouthes notwithstanding their abundance and that for these two causes First that God would preserue that which they haue for many of rich doe soone become poore by fire water théeues c. Secondly that God would blesse it vnto them for a chip yea a stone will nourish life as well as bread if Gods blessing bee not vpon it therefore it is called the Staffe of Bread Esay 3. 1. Take away a Staffe from an old man and he falleth so take away Gods blessings from the bread and it is vnprofitable This day The Lord will haue vs This day pray for the present day and not for longer time for these thrée causes First that hereby wee may bee brought to depend vpon his continuall prouidence by faith from day to day thus hee dealt with Israel for Manna Exod. 16. Secondly that we may hereby lay aside our excessiue care and prouision for the things of this life Thirdly that hereby wee may bee brought to see the vncertainty of our liues that wee cannot promise to our selues so much as to morrow as wee may read in Iam. 4. 14. To day therefore we begge our dayly bread to morrow it may be we shall haue no néed of this Petition Our Though this bread bee the Our Lords gift yet for these two causes it is called Our First to shew vnto vs that in Christ wee haue right and interest in the good creatures of God as in the 1. Corinth 3. 22. Yee are Christs and all things are yours God hath giuen vs Christ and in him all things they are but vsurpers that receiue them out of Christ Secondly to shew that that bread is onely Our which we obtaine from God by diligent paines in a lawfull vocation Daily Because our liues cannot Dayly continue without a dayly supply of these necessaries as by commen experience we doe finde Bread By bread is meant here by Bread the figure Synecdoche all things necessary for this â—â—pâ—â—aâ—â— life as meat drinke cloth peace liberty c. so it is taken in Genesis Thou shalt 〈…〉 eate thy bread with the sweate of thy browes that is thou shalt get thy liuing by labour and the sweate of the browes So that in this Petition we desire these three things First that God would in Christ vouchsafe vs all things necessary for the maintenance of this mortall life Secondly that Hee would blesse our paines and labours in our vocations to this end and purpose Thirdly that he would giue them vnto vs at such times and so often as natures necessity requireth which is dayly and hourely These therefore faile in the performance of this fourth Petition First they that attribute to the creature vertue of refreshing which commeth méerely from the blessing of the Creator Secondly that distrustfully hoord vp for time to come as the foole Luk. 12. 19. Soule take thy rest for thou hast goods layd vp for many yeeres Thirdly they that eate not their owne bread as Vsurers Theeues Cheaters Deceiuers Lyers c. Fourthly that idly spend their dayes without paines and labour in a lawfull Vocation Fiftly that pray for superfluous things and for whatsoeuer is more then necessary Sixtly that depend not vpon Gods Prouidence euen for the least things as a morsell of bread Seuenthly that are couetous and not contented with that which they haue more or lesse If we haue wherewith to bee cloathed and fed in the feare of God let vs therewith be content Thus much concerning the fourth Petition The fifth Petition And forgiue The fâ—â—â—h P 〈…〉 〈…〉 e â—â— vs our trespasses as wee forgiue them that trespasse against vs. Our sinnes are called debts in the Gospell of Luke 11. 4. in regard of
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
and 〈…〉 4â— â—nâ—â—r in againe with seuen diuels worser thâ—n himselfe the end of that man is worser then the beginning So Iulian Emperour of Rome began well and for a while embraced the Gospell of Christ but hee proued an Apostata in the end dying 〈…〉 ing banning and blaspheming and casting his bloud into the ayre Demas followed Christ awhile but afterward forsooke him Demas 〈…〉 â—â—â—h forsaken mee louing this present world Many of Christs Disciples 〈…〉 bâ—cke and walked no more with 〈…〉 Thou knowest saith S. Paul 〈…〉 that all they which are in Asia are turâ—ed 〈…〉 of which sort are Phy 〈…〉 and 〈…〉 ogenes â—o wée sée that many haue begun well but few hâ—ue perseuered but it wâ—â—â— better that a Mil stone were 〈…〉 about the necks of such â—â—â—olâ—â—s and cast into the middest of the Sea For The Lord will tread downe Psal 18. 22. reuolters vnder his feete as clay in the streets Hee that putteth his hand to the Luk. 9. 6â— Plough and looketh backe is not fit for the Kingdome of Heauen Hee that looketh backe to his house and home hauing his minde busted in other matters cannot possibly make good worke euen so he that intangleth himselfe with the things of this present world is not able to work out his saluation with feare and trembling for where the dead carcasse is thither will the Eagles resort and where our treasures are there will our hearts be also He therefore that will obtaine the Land that floweth with Milke and Hony must forget the Flesh-pots of Egypt And hee that will obtaine Heauen must not cast his eyes to the earth he that is on the house top must Mat. â—4 17 not come downe to â—eâ—ch any thing out of his house and hee that is in the fields must not â—â—â—urne backe againe to his house Hee that is in the way to Heauen let him not turne back again to this world lest he bee attached of the Lyon and cast into hell Lots Wife for backe-looking vvas turned into a pillar of salt And so euery man that turneth backe from the way of godlinesse shall be turned into a Fire-brand and burned with vnquenchable fire for whosoeuer shall deny IESVS CHRIST in this world shall bee denied the Kingdome of Heauen of Christ Iesus in the world to come Backe-looking and back-sliding must noâ— bee in Christians Let vs therefore with Saint Paul not look Phil. 3 13. behinde vs but to that which is before vs namely to the reward Let vs fasten our eyes vpon heauen gates and neuer leaue running till we come at them The Bride of Iesus would not turn backe from her holy Race saying I Cant. 5. â— haue washed my feetâ— how shall I defile them So should euery member of the mysticall body of Christ say I haue washed my selfâ— from my sinnes and by Gods assistant grace will I neuer defile my selfe any more For he Ecc. 34. 26. that washeth himselfe saith the sonne of Syrach because of a dead body and toucheth it againe what auaileth his washing So is it with a man that fasteth for his sinnes and committeth them againe Who will heare his prayer or what doth his fasting helpe him Euen so beginning wel doth nothing auaile a man vnlesse perseuerance be resolued Thou therefore that wouldest obtaine pull not thy neck out of Christs yoke giue not in any case but at the very first steppe thou settest into this godly Race resolue to perseuere to the end of thy life come what can come Manus igitur remissas genua soluta Heb. 12. 12 erâ—gite id est Lift vp your hands that hang downe and your weake knees take héed that ye fall not away from the grace of God Be not weary 2. Thes 3. 13. 1. Cor. 〈◊〉 6. 13. of well-doing Stand fast in the faith and play the men bee strong take courage to you and perseuere to the end for hee that endureth to the end 2. Chron. 15. 7. the same shall be blessed Esto fidelis saith Saint Iohn vsque Apoc. 2. 10 ad mortem dabo tibi coronam vitâ— id est Bee faithfull to thy death and I will giue thee a Crowne of life Qui vicerit dabo ei sedere in thrâ—no Apoc. 3. 1â— c. To him that ouercommeth will I grant to sit with me in my throne Non enim incipisse sed perfecisse virtutis Hâ—â—â—on est id est It is not the nature of Godlinesse to begin wel but to perfect the worke begun Nec inâ—hoantibus 〈…〉 sed perseuerantibus praemium tribuitur saith Remigius id est Neither is the reward giuen to enterers but to enders not to beginners but to perseuerers Wherevpon S. Gregory saith Incâ—ssum curritur â—i ceptum iter ante ter 〈…〉 dâ—â—erâ—â—â—r iâ— est Hee is a mad Traueller that will not see the end of his iourney and hee is a fond Professor that will not labour to dye in the Lord. Wée reade in the Gospell of Iohn that our Sauior in the end of his life sayd in this manner Opus consummaui Ioh. 1â— â— quod dedâ—ras mihi vt facerem id est I haue finished the worke which thou gauest me to doe And in the houre of his death hee said in like manner Consummatum est It is finished So Ioh. 1â— 3â— should euery Christian after the example of his Sauior labour to finish the worke which the Lord called him to doe that so hee may with great peace of Conscience and with vnspeakable solace of heart say vpon his Death-bed with the chosen Vâ—â—sel in his second Epistle to Timothy 2. Tim â— â— â— Certamen bonum decertaui cursum consummaui fidem seruaâ—â— c. I hâ—ue â—ought a good fight and haue finished my course I haue kept the â—aith therefore henceforth is layd vp for me a Crowne of Righteousnesse which the Lord the righteous Iudge shall giue me at that day and not vnto me onely but vnto all them that loâ—e â—iâ— appearing Such was the resolute zeale and zealous resolution of al holy Ma 〈…〉 in former ages that nothing 〈…〉 make them forsake the profession of the glorious Gospell of IESVS yea this was their constant answere to ther bloudy Butcherers Vre tunde diuelle lanâ—a seca Idolatua non adorabimus The resolution of Martyâ—â— potes corpora ista O Caesar cruciâ—tibus absumere facere verò vt aliud sentiamus aut loquamur non potes tua sâ—â—itia nostra est gloria cum nos interâ—icere credas dâ— carcere corporis liberas citius saxa scopulosque montes dâ— loco suo moueâ—is quà m nobis fidem Christo dâ—tam eripies id est Burne buffet slay deuoure hew in pieces thy abominable Idols will we neuer worship thou mayst O cruell tyrant consume with torments these our mortall bodies but to make vs thinke or speake otherwise then wee doe canst thou neuer doe thy cruelty is our
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
feare spoken of in the Gospell of Matthew Feare him that is able to destroy Mat. 10. 28 both body and soule in hell This terrible report should strike vs into a threefold feare Feare to be depriued of the grace of God Feare to be excluded the louing presence of God Feare to be tormented in the Lake vnquenchable It was the practice of an holy man Exemplum who saith I feare him that is able to damne both body and soule I tremble at Hell I tremble at the Iudges countenance which is able to make all the Angels and powers of Heauen to tremble I tremble at the voyce of the Archangell I tremble at the roaring deuils I am afraid of the gnawing worne the smoke the vapour the brimstone the darknesse the burning Ah wo is me that am the sonne of bitternesse indignation and eternall wéeping This made Paul indeuour to keepe Act. 24. 16. a cleare conscience both towards God and man This made Ierome afraid to offend Whether I eate or drink saith he or whatsoeuer I do else me thinks I heare this saying sounding in mine eares Arise yee dead and come to Iudgement Arise yee dead and come to Iudgement Which when I consider it makes mee quake and shake and not dare to commit sinne which otherwise I should haue committed And what is the cause I pray that wicked wretches runne into all excesse and ryot of sinne as they doe Is it not because they lay not to heart this tormenting Tophet witnesse else the Prophet Amos who saith that they Amos 6 3. put off from them the euill day and boldly approch to the seates of iniquity If putting off the remembrance of the vengeance to come wil make men dissolute and wretchlesse then surely laying to heart the inutterable torments of Tophet will bee a notable meane to reclaime men from all vngodlinesse But if men wil harden their harts aboue the hardnesse of an Adamant and wil not be moued neither by mercies nor iudgement let all such know that Tophet groneth for them where they shall howle and yell in fiery torments for euermore Thus much in a word for the word Tophet The second obseruable for the certainty of this place of torment is the Act or thing done in these words Is Is prepared prepared Parata Tophet non paranda It is not sayd That Tophet shall bee hereafter prepared or it is now preparing but it is already prepared Tophet is prepared The malicious diuell laboureth nothing more then to perswade men that there is no such place of torment that so the more easily hée may leade them thither as the thiefe is led to execution Simile with a vayle before his eyes But for the truth hereof let these things following duely be obserued As a princely magnificence requireth Simile that a King haue a beautifull Palace for the best sort of men and a dismall prison for the rebellious So the King of kings hath a glorious Palace wherein are many mansions for his Saints and a dark and loathsome dungeon for the Diuell and his Angels The law of nations requireth that Malefactors for their offences bée banished for euer so the Lord doth banish from his gracious presence all the vngodly of the earth into the fearfull Iland of hell The Cicilian Aetna called at this Aetna day Gibello Monte where roarings are heard and flames of fire are séene the flashing of Vesuuius the cracking as it were of fire in a Furnace in the Marine Rocke of Barry what doe all these presage but assure all these that feare the Lord besides his counsell reuealed in his word that Tophet is already prepared Againe in all things naturall and supernaturall there is an opposition there is a contrariety there is good there is euill there is light there is darknes there is ioy there is sorrow there is a Heauen and therefore there must be a Hell into which the soules of the reprobate shall bee carried when they dye by the black grifly angels Againe the Scripture speaketh euery where of this place of torment Whosoeuer shall say Foole shall bee Mat. 5. 22. worthy to be punished with hell fire Againe It is better for thee to goe Mar. 9. 43. 35. 47. into the Kingdome of God with one foot with one hand with one eye then hauing two feet two hands and two eyes to be cast into Hell fire But that of the 25. of Mathew is very pregnant for this purpose where the word it selfe is vsed Goe from me Math. 25. yee cursed into euerlasting fire which is prepared for the Diuell and his Angels This doctrine meeteth with all Atheists that say There is no heauen Refut Atheist Psal 14. 1. no hell no God no Diuell As that noted foole that said in his heart There is no God With all Epicures that think there Epicure is neither time nor place either of heauen or hell after death that sung that Esa 22. 13. cursed Epitaph of Sardanapalus Ede bibe lude charum praesentibus exple Poet. Delitijâ— animum post mortem nulla voluptas Eate drinke and bee merry for after death there is no pleasure They say true for after death they shal find smal pleasure in Tophet This Doctrine conuinceth also all Heretike heretikes that deny both Resurrection and Iudgement nineteene seuerall sorts whereof are reckoned vp together all on a row by that learned writer Danaeus the Appellites Archontikes Danaeus Basilidians Bardesanists Caians Carpocratians Cerdonians Heraclites Hermaines Marcites Marcionites Ophites Proclians Symonians Saturninians Sethians Seuerians Selucians and Valentinians Vse 1 Seeing then that Hell is already prepared and standeth ready to receiue to torment all that worke iniquity séeing there is but a twine thred betwixt the soule of a sinner and this scorching flame O how should this prepare vs for the Kingdome of Heauen Paratis patet ianua imparatis clauditur that is sayd for Heauen The prepared Virgins enter in the imprepared not Imparatis patet ianua paratis clauditur and this is sayd for Hell The imprepared enter the prepared not But alas the presumptuous security of this our age men liue as though there were no Hell or if there be as though it were afarre off and yet notwithstanding it followes them as neere as the shadow doth the body Death and Hell both follow close the R 〈…〉 person of euery sinner Death to deuoure the body and Hell to swallow vp the soule Yet for all this the wicked will sport themselues in their sinnes and â—oniall be in their iniquities but mark the end Nouissima illarum est mors the end of these wayes is death as well noteth that iust and vpright man Iob Iob 21. 12 13. they reioyced in the sound of Organs and in a moment they goe downe into Tophet they say Peace peace when Tophet is prepared to take away their soules O that carelesse people would consider this
but the iudgements of the Lord and the Lord will bee with you to preserue you if you doe iustly but to confound you if you doe vniustly wherefore now let the feare of the Lord bee vpon you take heede and doe it for there is no iniquity with our God nor respect of persons nor receiuing of rewards O that this gracious counsell were entertain'd of the Iudges of this land then wée should not heare of so many complaints in our Land as we doe then we should not haue cause to complaine with the Prophet That iudgement Esay 59. 14 is turned backward and iustice standeth a farre off that truth is gone and equity no where to bee found then we should not haue so many begger'd by the Law as dayly are Law was neuer made to vndoe men but to compell men to doe well it was made to curb the vnruly but not to begger the innocent it is growne to this saying now a dayes I had rather lose it being my right then go to law for it why what is the cause O because of rackâ— fees close bribes and the perpetuity of attendance Iudicate secundum iustitiam Iudge iudge O ye sonnes of men according to righteousnesse let your iudgement be in veritate in truth be in iudicio in iudgement be in iustitia in righteousnesse I pray God it may neuer be sayd of our Iudges of England as once was sayd of the Iudges of Israel The â—say 57. Lord looked for iudgement but behold oppression for righteousnes but behold a crying Let there not be found in a Land where the Gospell dwelleth such Iudges 1. King 2. 1 as were those that killed innocent Nakoth Let none be like the sonnes of Samuel 1. Sam. 8. 3. That turned aside after lucre and tooke rewards and peruerted the iudgement The duty of Iudges is notably set downe in Exod. 23. Thou shalt not receiue a false tale Thou shalt not ouerthrow the truth for the multitudes sake Thou shalt not ouerthrow the right of the poore in his suite Thou shalt keep thee from a false matter Thou shalt take no gift for the gift blindeth the wise and peruerteth the words of the righteous And this charge is continued in Leuiticus Leu. 29. 15 Yee shall not doe vniustly in iudgement Thou shalt not fauour the person of the poore nor honour the person of the mighty but thou shalt iudge thy neighbour iustly A Iudge must be Scientia potens and Judiâ—is officium Virtute valens i. Able in learning and zealous in liuing by the one he shall discernere inter allegata Discerne betwixt causes propounded by the other disrumperâ— iniquitatem without hinderance punish and confound all manner of iniquity In all your iudgements let these beâ— aymed at the glory of God the righting of wrong the suppression of euill and the maintenance of truth Be zealous for the glory of our God and let the good lawes that are be duly and impartially executed It was a great commendation that was giuen to Selcucus Gouernour of Selcucus the Locretians who hauing made this Law against whoredome That whosoeuer committed the act should lose both his eyes his sonne being taken in the fact was not pardoned though the Citizens begged it earnestly but hee caused one of his sonnes eyes to bee pulled out and one of his owne eyes So hee shewed himselfe a mercifull Father and a iust Iudge O that wee had the like Lawes against this and the like most odious offences and that they were as strictly executed that many hereby may bee saued from Tophet The Lord guide that honorable assembly in Court of Parliament that they may all ioyne with one voyce and spirit for the banishing of Popery the reforming of iniquitie and maintaining and countenancing of the Word of Truth and painfull Preachers of the same And you my Honourable Lord as you haue begunne well in reforming many foule abuses in this Citie so in the zeale of the Lord Prosper Psal 45. with your glory ride on with the Word of Truth Meekenesse and Righteousnesse and your right hand shall teach you terrible things Thus am I bold to cast in among you the silly myte of my counsell meerely of Christian charitie that ye may neuer taste of the wofull damnation of Tophet The third part of the description of The third part He hath made it deepe Tophet is set downe in these words He hath made it deepe Many from these words doe goe about to proue the locall place of Hell concluding it to be below as from the signification of Sheol also Sheol is taken for a Pit or Graue Sheol or Hell the state of the dead the place of the damned spirits In the Scriptures sometimes it is taken for the Graue and sometime for Hell so is HADES also The Septuagint translating the Hebrew into Greeke and expressing there the sense of Sheol vsed HADES both for the death of the body in the graue and of the Soule in hell Mercer vpon Genesis saith That Mercer in c. 37. Gen. the proper signification of Sheol is to signifie all places vnder the earth and not the pit or graue alone whereupon it is euery where opposed to heauen which is highest of all Hell is called by the name of Abyssus Abyssus in the Scriptures which signifieth a deepe and vast gnife vnder the earth a bottomlesse pit into which the diuels Luke 8. Reu. 20. feare to bee sent and where they are chained and bound when it pleaseth God From which Abyssus there is an ascent to the earth no descent lower Reu. 9. 2. and 11. 7. and 17. 8. and therfore helf suspected to be beneath Because Tophet is here sayd to be Nic. de Lyra in Esai profunda deepe Nicolaus de Lyra putat esse circa centrum terrae Thinketh that it is about the centre of the earth The Apostles that preached to the Iewes vsed the word Gehenna from the Hebrewes which they well vnderstood and Saint Iames writing to the Iewes sayth The tongue is inflamed of Gehenna of hell but the rest of them that preached to the Gentiles vsed the word HADES which name was knowne vnto them and they tooke it to be a place vnder the earth where the wicked after this life were punished Tartarus which is vsed for hell is Tartarus Hesiod in â—â—â—â—goma so farre vnder the earth as Heauen is aboue the earth saith Hesiodus The Poet speaking of it sayth Tartarus ipse bis patet in praeceps tantum id est Tartarus is twice as deep as Heauen is high The Rabbines hold hell to be below Rab. Abr. in cap. 2. â—oâ—e as Rabbi Abraham saith Sheol makom c. Sheol is a deepe place opposed to Heauen which is on high And Rabbi Leui saith Sheol hi mattah Rab. leu in cap. 26. â—o c. Sheol is absolutely below and is the centre The Scriptures also place hell below Esay 14. 9. Sheol beneath