nature doth dayly allure vs to sinne Now iâ— we consent to those his wicked motions whether we performe them outwardly in act or no before God we haue committed the sinne according to that of Iohn Hee that hateth his 1. Ioh. â— 1â— brother is a man slayer because in will in wish and in desire hee hath already slaine him although hee doth not bring it into outward act either for feare of the law of man in that case or for want of iust and fit opportunity for the effecting thereof Yea the sinne of thought the sinne conceiued in the heart of man is not onely a sinne but it is the roote and beginning Mat. 15. 1â— of all sinnes whatsoeuer for it is not that which goeth into man that defileth him but that which commeth out of him that is that which proceedeth from the heart of man The diuell first suggesteth after The Ladder of sin suggestion commeth cogitation after cogitation followeth affection after affection followeth delectation after delectation followeth consent how is the sinne of thought fully committed after consent followeth operation after operation followeth â—â—stome after custome followeth desperation after desperation followeth defending of sinnes committed after defending of sins committed followeth vaunting boasting and glorying in sinne which is next to damnation it selfe Thus the heart is the fountaine from whence springeth all sin whatsoeuer Yet haue wee not many wicked ones in this world that think the sin of heart to bee no sin at all or else but a small sin that shall neuer be brought in question at the day of account But let all these know that as of euery idle word so of euery wicked and sinfull thought conceiued and nourished within the heart of man hath full consent to the performance of the same for there is no sinne that can be coÌ„mitted without consent had men yea all men must giue an account I giue all men therefore to the good of their soules this good counsell of Salomon Keepe thine heart Prou. 4. 23 with all diligence for there out commeth life If thou keepest it not diligently and waâ—â—ly thereout will proceed death I meane sinne whose Rom. 6. â—3 wages is death The heart is a Mill alwayes grinding either good corne or bad either good thoughts or bad therefore keepe it diligently for thy soules sake let it meditate in the Law of God day and night abandon all wicked motions that at the day of iudgement thou maist be pure bread and fine manchet for the Bread of Life Christ Iesus his Table in heauen The Lord grant this to mee the Writer thee the Reader and to euery Hearer of it 2 Wee must giue an account of our words Of euery idle word that men shall Word speake c. Diuers of the learned Writers haue diuersly commented of this idle word what it should be one affirming one thing another another thing Therefore I will in a word set downe the opinions of some of them not incongruent neither disagreeable to the holy Scripture Gregory saith that Verbum otiosum Gregory est quod â—â—sta necessitate pia vtilitate caret That is saith he an idle word which is spoken either without iust necessitie or godly profit Ierome saith that VerbuÌ„ otiosum est Ierome quod sine vtilitate loquentis vel audientiâ— proâ—ertur That is saith he an idle word which is spoken either without edification of the Hearer or Speaker Basil Omne verbum quod non conduâ—it Basil ad propositam vtilitatem vanum est otiosum that is euery word which belongeth not to an intended profit is a vaine and an idle word Master Iohn Caluin saith that Caluin Sermo otiosus pro inutili sumitur qui nihil aedificationis vel fructus assert id est An idle word is taken for a word vnprofitable for a word that bringeth with it no fruitfull edification So that from these descriptions of holy men I doe describe an idle word on this maner Verbum otiosum est quod ad bonam rem non pertinet quod non facit ad gloriaâ— Dei vnseâ—tis quod mutâ—le est infrugâ— ferum quod nec loquâ—ntem nec audientem â—diâ—icat id est An idle word is that which doth not appertaine to a proposed profit which tendeth not to the glory of the euer-liuing God which is vnprofitable and vnfruitfull which edâ—â—ieth neither the Hearer nor the Speaker If then good breforen in Christ Iesus so great account must be giuen of euery idle vain and fruitlesse word what account thinke yée shall bee giuen for swearing cursing banning and blaspheming What account shall the swearer giue that hath not one word in his mouth but it is guarded with an execrable oath How common alas this sinne of swearing is who knoweth not for the small infants and tender children in our streets haue cursed oaths ad unguem at their fingers end yea at their tongues end too What account shall the cursing and banning tongue â—â—ue that Cruelly Disdainefully and Psal 31. 1â— Despightfully speaketh against his neighbour What account shall the blasphemous person giue that speaketh contemptuousâ—y of GOD and saith that Christ did cast out diuels through the name of Beelzebub If 1. Pet. 4. 1â— the Iust shall scarce bee saued where shall the sinner appeare If account must bee made of euery idle word Lord what account shall they make that rap and vomit out blasphemies against the terrible Iudge of heauen and earth As men think and fondly imagine that the sinne of thought vnlesse it proceed into outward act is but a small sinne so likewise doe they imagine of idle words that they are but small sinnes and a small account for them shall be giuen But let all the world know that no sin can be said to be small in respect of it own nature for the least sinne that can bee committed in the world is so weighty as without repentance had it will sinke the sinner downe to the bottomelesse pit of hell Yet notwithstanding an idle word in respect of other sinnes may be said to bee a small sinne yet as small as it is it is able to damne the soule foreuer Well therefore saith Petrus Damianus Petrâ—â— sermone secundo de vitio linguae Audiat lingua vaniloqua audiat otiosa lingua audiat pauescat intelligat perhorrescat sententiam horribilem extremique Iâ—diâ—ij terrorem c. that is Heare O vaine babbling tongue heare O idle tongue heare and tremble vnderstand and quake at the hearing of the terrible day of Iudgement He that hath hands to slay hath he not cares to heare Hee saith that of euery idle word that men shall speake they shall giue an account thereof at the day of Iudgement Although an idle word bee a small sinne in respect of greater sins yet neuerthelesse an innumerable company of idle words congested accumulated and heaped vp together they will make a mighty sin Quid
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
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
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
with the sheep on his right hand and singing this blessed haruest song vnto you Come ye blessed of my Father inherite the Kingdome prepared for you from the beginning of the world To the which most blessed place of glory the Lord bring euery Soule of vs at the day of our death and dissolution and that for IESVS CHRIST his sake to whom with God the Father and God the blessed Spirit thrée glorious persons but one immortall God be ascribed all honour and glory both in Heauen and Earth this day and euer Amen * ⎠* FINIS An Earnest and zealous Pray er to be saued from the damnation of TOPHET O Most glorious euerliuing and euerlouing Lord God the fountaine and well-spring of all our happinesse wee thy poore seruants vnworthy in regard of our manifold transgressions of the least of thy blessings doe most humbly fall downe before the throne of thy dreadfull Maiesty confessing in the bitternesse of our soules the basenesse and vilenesse of our estates by sinne O Lord ashamed wee are to come before thee that are nothing but sinfull corruption and abomination but thou a Maiesty most pure in comparison of whom the Angels themselues are counted impure we dare not therfore being thus lothsome and abominable presume to present our selues before thee as in our selues but in thy manifold mercies and thy Son Iesus Christ his merits in whom thou art delightfully pleased with all that faithfully call vpon thy name Lord in thy Son behold vs we humbly beseech thee accept vs in his worthinesse clense vs in his blood iustifie vs in his righteousnes sanctifie vs with his spirit and in his most precious death frée vs from the damnation of hell O till these comfortable tidings be sealed vp to our soules how perplexed are we O how do our harts quake and tremble till we haue found the saluation of thee our God! Reiect vs not O heauenly Father that faine would as be saued of thee so vprightly serue thee we plead now and euer for pardon so for grace whereby wee may in plentifull manner bring forth fruits worthy of amendement Lord kéepe vs in body and soule to thy euerlasting Kingdom and saluation Lord preserue vs from the terrible torments of Tophet O what shall become of vs if we for our sins when we dye be thrown into that Lake that burnes with fire and brimstone so bitterly as forceth screeching and screaming continually Lord deale not with vs according to our sinnes and thy iustice but in the multitude of thy mercies saue our soules aliue O consider the terrors of our troubled Soules Let not the grones of our hearts be despised but suffer them to pierce the heauens for a blessing O thou that art the God of endlesse compassion cast vs not away from thy presence we are the workmanship of thine hands O Lord confound vs not O Lord that delightest not in the death and damnation of a sinner bee moued to shewe pity vpon vs O Christ our blessed Sauior make intercession to God the Father for vs speake by thy gracious Spirit peace to our disquieted Soules bind vp our broken hearts giue vs that wée may cléerely sée our names written in the Booke of Life and our soules released from the fearefull damnation of Tophet To this end gracious God remoue all sinne from our soules and plant in the garden of our hearts all those spirituall and heauenly graces that are proper peculiar to thine Elect that we may be alwayes a swéet smelling sauor before thée giue vs faith in thy promises loue to thy Maiesty zeale to thy glory obedience to thy lawes and guide vs daily by thy blessed Spirit into all truth and godlinesse Lord giue vs to bee out of loue with the vanities of this life to hate euery worke of darknes the little sin as well as the great quicken vs O Lord by thy quickning Spirit O giue vs hearts to bee inflamed with the loue of thy truth O that wée could hunger and thirst after grace as the chased Hart doth the running Brooke O that wee could experimentally say with thy seruant DAVID that all our delight is in thy Commandements Thus O Lord we receiuing grace from thy Maiesty to repell the fiery darts of the diuell to flye euen from euery apparition of euill so doing we may reap much comfort to our soules in this world of trouble and at the fearefull day of Iudgement wee may be freed from the lamentable tortures of Tophet where howling and yelling shall be for euermore and that for Iesus Christs sake thy Sonne our Sauiour to whom with thée and thy most glorious Spirit we desire euen from the bottome of our hearts to haue offered vp all thanksgiuing and praise both in heauen and earth this day and euermore Amen FINIS A IOYEFVLL TRACTATE OF The most blessed Baptisme that euer was solemniz'd VIZ. Of the Baptism of our Lord IESVS by IOHN in Iordan The fourth Edition corrected and amended IOHN 3. 5. Except a man be borne of water and of the Spirit hee cannot enter into the Kingdome of God LONDON Printed by George Purslowe and are to be sold by John Clarke 1620. TO THE RIGHT Worshipfull M. ROBERT MORDAVNT of Massingham Hall in the County of Norsolke Esquire and Mistris AMY MORDAVNT his mostlouing Bedfellow All increase of Grace in this life and of glory in the life to come SEldome or neuer Right Worshipfull doe we finde Tractates either Humane or Diuine passe without their particular Dedications that being shrowded vnder the safe-garding gourds of honorable and right godly dispositions they might the better bee preserued from the parching detractions of malignant Cynicks I make bolde therefore discarding all selfe-humour and irregular singularity to commend this poore Present vostrum ad patrocinium to the worthy patronage of your well-affected Worships two especiall reasons mouing me hereunto First that mine vnfained gratitude entire affection and most humble duty for all your fauors inexpressible might heereby bee made apparent Secondly it being deliuered at that solemne baptisme of Charles your first born and hopefull heyre none I know more worthy of this Dication than your worthy and right Christian persons I present it to your religious considerations as a louing and friendly New-yeeres gift for it aymes at that blessed New birth and happy New life liuely in baptisme represented without which it is not possible for either of you to possesse the Kingdome of God Accept therefore I humbly beseech you and take in good worth this short Treatise short both in line and learning respect not as is that Prouerbe the measure of the gift but the minde of the giuer what is wanting in the one I dare boldly promise is made vp in the other At your best leisures vouchsafe I pray now and then to peruse it and I trust that your Christian paines herein shall bee well reguerden'd with heauenly pleasures herefrom The Lord God make this with all other like
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
out into riuers of water because men kept not Gods Law The Prophet Ieremy cryeth out â—et 4. 19. â—â— on this manner Ah my belly my belly Iam pained euen at the heart I cannot bee quiet because my people is a foolish people they are wise to do euill but to doe well they haue no knowledge That godly Matron Monica Saint Monica Augustines Mother wept daily and prayed for her sonnes conuersion for hee was before his conuersion a Manichee So likewise it is the duty of euery Christian to desire the conuersion of their brethren and to bewaile their wretched estates Sinne neuer more then in these our dayes of the Gospell abounded the greatest part of the world are Satanists diuels in conuersation worshippers of that vgly beast That Apoc. 13. 14. hath seuen heads and tenne hornes whose badge is blasphemy of the damned serpent The prince of the Eph. 2. 2. Ayre the grand enemy of Mankinde that goeth vp and downe like a roaring 1. Pet. 5. 8. Lyon seeking whom he may deuoure Yea Saint Iohn saith That Whatsoeuer 1. Ioh. 2 16 is in the world is either the concupiscence of the flesh or the concupiscence of the eye or the pride of life Haec tria pro trino numine mu◠〈◊〉 habet This is the trinity which the world doth worship In stead of God the Father God the Sonne and God the Holy Ghost the world doth worship the diuell the world and the flesh the concupiscence of the flesh that is carnall luxury the concupiscence of the eye that is worldly couetousnesse and the pride of life that is hellish and diuelish ambition The way to hell is a broad and a wide way and whole multitudes walke in the same but â—ew there be that can finde out the narrow way of amendment of life The heathen man could say this Plurima pessima the Aristotle most are the worst Pretiosa non sunt numerosa good men are odde men Wasps and Hornets swarme but few painefull Bees are to be found that treasure vp the Honey of good workes in the hiue of their hearts and coâ—â— lâ—â—en home with the same as Virgil writeth of the Bées At â—essae multa referunt se nocte minores crura thymo plena No maruell therefore if Dauid cryed out to the Lord for helpe in his dayes saying Helpe Lord helpe Psal 12. 1. for good and godly men decay The world therefore may bee compared to the earth Aske the earth and it will tell thee Compar that it doth affoord much matter for base pots but very little stuffe for Gold aske the Gardiner and he will tell thee that hee hath more Nettles then Roses more Wéeds then Flowers more Brambles then Vines Yea aske thine owne conscience and Note it will tell thee that there is Magna plenâ—tuâ—o hominum sed magna solitudo honorum id est There is a great plenty of men but there is a great scarsitie of good men A good man is a Phenix he is Rara auis â—â— terris nigroque siâ—iliâ—â— Iâ—â—en cygno A rare Bird a blacke Swanne Wee haue many couetous Churles that wil with the foole in the Gospell commend their Soules to Plutus that was called of the heathen Deus dâ—â—â—tiarum The god of riches but more fitly he is Daemon dâ—â—â—tiarum the diuell of riches and thinke themselues safe when they haue spoken peace to their soules on this manner Soule take thy rest for thou hast goods Luk. 12. 19 layd vp for many dayes Making their chest their heauen and their pictures their god We haue many Achabs Tyrannicall extortioners deuourers of their brethren eating them vp like bread Many adulterers as appeareth by the great number of Bastards in this Realme Many rebellious Traytors and Antichristian conspirators as did appeare by the Gun-powder-treason Many conceited Herods many proud Nebuchadnezzars and many vaine-glorious Iezabels many sweaâ—ers forswearers drunkards mockâ—oâ—s Many wee haue in a word damned hel-hounds cursed caytifes and most miserable miscreants How little doe these lamentable wretches think of the day of account How little doe they imagine of that wofull sentence Goe from me ye cursed c The Lord grant to all men one with another his grace that they may haue this Scripture alway sounding in their eares Of euery idle word that men shall speake they shall giue an account thereof at the day of Iudgement The consideration of this last day made Ierome afraid to offend Whether Ierom. I eate or drinke saith hee or whatsoeuer I doe else mee thinkes I heare this saying sounding in mine eares Arise ye dead and come to iudgement The which when I consider it makes mee quake and shake and not dare to commit sin which otherwise I should haue committed O that men would remember their end then they should neuer offend O that men would alwayes set before their eyes the quatuor nouissima The day of death the day of iudgement the ioyes of heauen and the torments of hell then would not men liue so loosely but they would with all diligence worke out their saluation with feare and trembling the which care of godlinesse the Lord grant to all men Thus much shall suffice for this first part of this Scripture namely for the parties that shall giue an account who they be namely all men whatsoeuer But I say vnto you that of euery idle word that men shall speake they c. 2 Of what things wee must giue an The second part account There must an account be made of many yea of things innumerable but especially of these foure 1 Of the thoughts of our hearts according to that of Salomon There Wisd 1. 9. shall inquisition bee made for the thoughts of the vngodly there shall not a wicked thought passe in iudgement If Adam had committed but one disobedient thought in heart against Almighty God with full consent of will to haue performed the same and though hee had not actually broken Gods Commandement it was necessary that the second Adam who is the raiser of our ruines the ransome of our offences and the restorer of life should come and suffer the tortures of hell as hee did or else wee with Adam had gone the high way to eternall misery No maruell therefore if our Sauiour Christ accounted him an adulterer that lusted after a woman saying Whosoeuer looketh on a woman to Mat. 5. â—8 lust after her hath committed adultery already in his heart It is the malicious nature of the Diuell as saith Bernard to intice men to mischiefe Daemonum est mala suggerere nostrum est Bernard non consentire â—â— is the prop 〈…〉 of the Diuell to intiâ—â— and to suggest men to euill and it is our parts not to consent to his inticemâ—nts but to resist them manfully according to that of Pâ—â—â—â— 1. Pet. â— â— Whom resist y 〈…〉 The diuel outwardly by the world and inwardly by the corruption of
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
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
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
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.
farre from recantation as they willingly chose to lose their lines in tribulation And thus were the thrée Children tryed in the furnace By affliction are the children of the â—oâ—d and the so wâ—s oâ— â—eliai discâ—râ—ed Euen a◠〈…〉 vesselâ— will breake 〈…〉 in pieces when they come to the fire and the sound onely hold out So the wicked like counterfaits will bewray themselues when they come to the faggot and the godly onely stand to it as we reade in the Gospell of S. Luke They depart from him in the Luke 8. 15. time of tribulation Many will with Peter vow to follow Christ Iesus and to sticke close to him but when they come to Pilars Hall a silly Mayd will make them forsweare him The Lord therefore afflicteth vs to try our Faith our Patience our Hope and other vertues Faith is exercised in affliction by Faith considering the causes of Gods permission and by beleeuing most assuredly his promises concerning our deliuerance Hope is exercised in affliction by Hope assuring our selues of the rewards promised to all those that suffer patiently Loue is exercised in affliction by Loue. considering the loue of Christ in suffering for vs and thereby we are prouoked to suffer for him againe Obedience is exercised in affliction ObedieÌ„ce by conforming our wils to the will of Christ saying with Christ Not as we will but as thou wilt O Lord God of Hosts Patience is exercised in affliction Patience by suffering quietly willingly and cheerefully and by welcomming them sent of God for our good Humilitie is exercised in affliction Humility by abasing our selues in the sight of God acknowledging that they are but as flea-bitings in respect of the torments of hei which by our lewd liues for euermore we haue deserued Fifthly the Lord suffereth vs to be afflicted in this world that the greatnesse of his power the infinitenesse of his mercy might bee shewne in the deliuery of vs. We reade in the Gospel of Iohn that the Apostles hauing asked our Sauiour the reason why the man was borne blind he answereth them Ioh. 9. 2 3. Not for his fathers nor for his owne sin but that the workes of God should be shewne on him From which wee may truly gather thus much namely that the man was borne blind especially to this end that our Sauiour might haue occasion to shewe the greatnesse of his power in curing him Againe in the same Gospell wee reade that Lazarus dyed to this end that God might be glorified in raising him from death The wonderfull Ioh. 11. power of the Lord was shewed in the deliuery of the three Children from sire by his Angell of Ionas from drowning by the Whale of Susanna from death by Daniel of Daniel from the Lâ—ons by his owne immediate power of Eliah from staruing by the Râ—…ens And our gracious Soueraigne Lord King Iames from the sword in Scotland and from the Powder-treason in England by his extraordinary fauour and wonderfull loue which hee had to this his gracious seruant which the Lord in mercy vouchsafe vnto him and his Royall Progeny for euermore Thus the Lord bringeth men into deepe afflictions that his power might bee shewne in bringing them out againe Dominus deducit ad inferos 1. Sam. 2. 6 reducit id est The Lord bringeth to hell and bringeth backe againe to great afflictions and out of them Poet. againe Vna eademque manus vulnus opemque tulit The same hand that woundeth the same hand cureth Vulnerat â—ob 5. 18. medetur percutit sanum reddit â— Hee maketh the wound and bindeth it vp he smiteth and his hand maketh whole So that howsoeuer many are the troubles of the righteous in their iourney to heauen yet the Lord powerfully in his good time deliuereth them out of all if hee seeth it best for their good otherwise suffering for the testimony of the truth and the glory of his name they shall change this life for a better Thus haue I somwhat largely spoken of Afflictions both in regard of their necessity as they cannot bee shifted of any that run in the way of Godlinesse as also in regard of their conueniency being more helpe then hindrance in this spirituall iourney that so we may make good vse of theÌ„ when it shall please the Lord to send them And thus much shal suffice for this third point namely for perseuerance in this course of Godlinesse beséeching the Lord of his goodnesse to giue vs grace that we may not shrinke back for feare of afflictions but wade throrow with patience holding out in this Race to the end of our Race So runne that ye may obtaine Text. The third thing in order to be spoken of is Prâ—mium promissum id est the promised reward But before I enter into the handling thereof one thing necessarily must bee obserued and that worthy of annotation The Apostle saith not here Seeme sâ— to 〈…〉 that ye may obtaine or make â—â— outward shâ—w of running 〈…〉 â—â— run that ye may obtaine â—n which speeâ—h he excludeth all hypocrisie and banisheth all counterfait godlinesse from this Christian Race For in this visible Church there are many that outwardly professe CHRIST but inwardly serue Belial Christians in name but Reprobates in déede Saints in shew but diuels in conuersation Many Hypocrites there are like painted Sepulchers dissembling Pharises faire without but foule within Lambes in apparition but Wolues in condition Ones habitu Bernard as saith S. Bernard Vulpes actu crudelitate lupiâ— id est Sheepe in shew Foxes in deed and Wolues in crueltie Mente sub agnina latitat mens saepè lupina Poet. Id est They haue Lambs skinnes but Wolues hearts Yea howsoeuer they séeme to be members of Christs body courteous and kind to the flock of Iesus zealous louers and earnest embracers of the sincere milke of the word running in the path of true godlinesse yet neuerthelesse they are a Mat. 3. 7 generation of Vipers of whom the Euangelist speaketh ready to sucke out the very heart blood of the Saints of God and rend them in pieces like rauening Wolues they haue Mel in ore fel in corde id est Hony in their mouthes but gall in their hearts sugred words to intrap but poysoned hearts to torment carrying themselues like Iudas who saluted his Master with a kisse hauing the poyson of Asps lying vnder his lips For Quando bonum ore faris mala corde tamen Poet. meditaris Oscula quae Domino Iudas dedit haec mihi tu daâ— Id est When men speake well and thinke ill their kindnesse is treason as was the kisse of Iudas And for all other enmities in the world this is the greatest as saith Cassiodorus Grauissimum 〈…〉 inimicitiae est genus corde aduersarios lingua simulare deuotos id est This is a most grieuous kind of enimie when men pretend much loue in
tongue and beare much more malice in heart These cursed Hypocrites these dissembling Hel-hounds and these venemous Vipers are the very pictures of the Diuell and liuely representations of the old Serpent For as the Diuell lyeth coggeth counterfaiteth and dissembleth so doe these The subtill Serpent pretended great kindnesse to our first Parents counselling them to eate of the forbidden fruit that so they might see and be as gods but he intended their euerlasting destruction so these crafty Foxes séeme to be charitable Christians and to giue good counsel whersoeuer they become but yet they deuoure 〈…〉 Widdowes houses and that vnder colour of long prayers The subtill Serpent séemeth to be an Angell of light but yet he is a diuell of darknesse settered with the chaines of euerlasting darknesse So A 〈…〉 these Apes of the Diuell do beare an outward shew of holinesse and puri ty yet they are Wels without water and clouds carried about with euery tempest to whom the blacke darknesse 2. Pet. 2. 17 is referned for euer These Hypocriticall mock-gods may fitly be compared to Idols For as an Idoll hath an outward shape of 〈…〉 in 〈…〉 a liuing man but yet hath no life at all within So Hypocrites séeme to liue by the life of grace yet are they dead in sinne and rotted in corruption They are new vpstart Gyants hauing two faces vnder one hood they come neere vnto God with their 〈…〉 â—9 â—3 mouthes and honour the Lord with their lips but their hearts are farre remoued from him Deum laudant in tâ—mpaâ—o seâ— non in choro iâ— They praise the Lord in the Tabor but not in the dance they serue God in shew but not in truth they beare with the Figgâ—â—trée great store of leaues but no fruit at all But alas alas these Hypocrites that thus deceiue theÌ„selues hauing their reward on earth which they through vaine glory gréedily look for at the hands of men shall neuer obtaine a Crowne of righteousnesse being altogether vnrighteous but they shall haue their portion with Hypocrites where shall be weeping wayling 〈…〉 â—5 â—5 and gnashing of teeth For the Lord abhorreth all hollow hearts and double tongues all outward odlations and burnt sacrifices all outward shew and hypocriticall worship he is a Spirit and he will spâ—e all such out of his mouth as worship him not in Spirit and Truth Simulâ—ta sanâ—litas duplex iniquitas i. Counterfait godlinesse is so farre from holinesse aâ— it is double vngodlinesse I say therefore vnto thée with Saint Chrysostome Aut esto quod appares aut appar◠〈…〉 〈…〉 id est Either be as thou seemâ—st or seem as thou art It is not séeming but being that shall goe for pay Non audiâ—oâ—â—s sâ—d fâ—â—â—orâ—s legis iustisic ibutur id est Noâ— the hearers but the doers of the â—â—â—â— shall be iustified Nâ—â— eandem prâ—â—iâ—â—ntes sed eidem obedientes glorifiâ—â—â—untur id est Not professors but performers shall be glorified Woe therefore to all hypocriticall Mock-gods that run not in the Race of Christianity as they boast themselues by profession they shall roare at the gates of heauen and say Lord Lord haue wee not by thy name prophecied and by thy name cast out diuels and by thy Name done many good workes haue wee not professed thy Gospell and borne the name of thine But because they did not the will of our heauenly Father our Sauiour shal send them packing to hell with a Nescio vos professing on this manner vnto them I neuer knew Mat. 7. 22. 23. Mat. 23. 23 you depart from me yee workers of iniquity O yee viperous Serpents O â—ee generation of Vipers how shall ye escape the iudgement of hell Let euery Christian therefore beware of the leauen of the Pharises which is Hypocrisie Beware of false Prophets which come vnto you in â—â—◠〈…〉 Sheeps cloathing but inwardly are rauening Wolues yee shall know them by their fruits doe men gather grapes of thornes or figges of thistles Walke wisely towards them that are Col. 4. 5. without redeeming the time for the dayes are euill That you may therefore preuent the damned traditions of this diuelish brood I say vnto you as our Sauior said vnto his Apostles a little before his Passion Behold I haue told you Mat. 24. 25 before Let euery Christian therefore auoiding all counterfait and hypocriticall profession runne in the Race of godlinesse seruing the Lord with all his heart with all his Soule with all his strength in holinesse and righteousnesse all the dayes of his life God calleth for our hearts My sonne giue me thy heart The Lord Pro. 23. â—â— Augustâ—ne as saith S. Augustine Quia totum fecit totum exigit id est Because hee made all hee will haue all not a piece of the heart nor a roome in thy heart but the whole heart for the Lord is a iealous God and as a iealous husband cannot indure that his wife should giue her hart or any part therof to any other man so the Lord cannot abide that wée should giue any part of our heart â—rom him He calleth not for a stony heart nor for a double heart but for a fleshy heart a heart purged by faith in CHRIST IESVS bathed in the bloud of the Lambe and throughly clensed by the fire of the Spirit not an old heart neither a corrupted heart but a new heart and a new Spirit for which the Prophet Dauid begged Create in Psal 51. 10 me a new heart O God and renew a right Spirit within me Let vs therefore I beseech you brethren by the mercies of God giue vp our bodies a liuing Sacrifice holy and acceptable vnto God which is our reasonable seruing of God and let vs Rom. 12 1 2. not fashion our selues like to this world but let vs bee changed by the renewing of our minde In stead of dead beasts let vs giue vp our bodies which are liuely Sacrifices And in stead of the bloud of beasts which was but a shadow and pleased not God of it selfe let vs giue vp the acceptable sacrifice of the spirituall Man framed by faith to Godlinesse of life Let vs sanctifie the Lord 1 Pet. 3. 23. in our hearts who dayly calleth for our hearts let vs say with Dauid My Soule praise thou the Lord and all Psal 103. 1. that is within mee praise his holy name Let vs praise him in his Sanctuary and in the firmament of his power let vs praise him in his mighty acts and according to his excellent greatnesse let vs praise him in the sound of a Trumpet vpon the Violl and Harpe yea let euery thing that hath breath praise the Lord And that not onely in word and in tongue but in déede and in truth not in outward shew and profession only but in our pure lines and holy conuersations that so running in the Race of Godlinesse to the end of our liues we may be blessed for euer and
glorifying the Lord God by our holy conuersations in this world we may be eternally glorified of the Lord our God in the world to come So run that ye may obtaine Text. The last thing to bee obserued in this heauenly Race is Praemium promissum The promised reward to all those that runne lawfully so great a reward it is as should stirre vp euery Christian to run in the Race of Godlinesse If the King of his Princely bounty would offer 10000. pounds to him that should first come at a miles end would not thousands hazard their liues and aduenture a surfet willingly that they may obtaine the same But the Lord hath offered vs a Kingdome Yea it is the pleasure Luke 12. Heb. 13. 14 1. Pet. 1. 18. of our heauenly Father to giue vs a Kingdome an habitation not made with hands nor purchased with gold and siluer but with the bloud of the immaculate Lambe And shall not wée labour and straine our selues with might maine to run the race that is appointed for vs How wil men toile and moyle for a little trash How will men vse all their wits and bend all their studies to bee worldly rich Alas those are dung in respect of this reward shall we not therefore much more labour for the meat that shall neuer perish for this glorious reward that shall neuer be taken from vs The greatnesse of this reward is painted out vnto vs in the holy Scriptures by the diuersity greatnesse of the names thereof For first it is called by the name of Regnum coelorum i. The Kingdome of Heauen for there they enioy great liberty honor power pleasure glory and all good things whatsoeuer Secondly it is called by thâ— name of Regnum Dei Christi id est The Ephe. â— 21 Kingdome of God and of Christ because that Iesus Christ hauing ouer come death hell and damnation together with all the enemies that did oppose vs in the way to heauen doth rule there and gouerne his Church triumphant with heauenly peace and euerlasting tranquillity Thirdly it is called by the name of Paradisus id est Paradise in respect Lukâ— 23. of the aboundant plenty of all good and pleasant things which the Saints can either wish or possibly desire Fourthly it is called by the name of Caelum tertium id est the third heauen 2. Cor. 12. which is called Coelum Empyraeum i. igncum not in respect of fire but in respect of the glorious light that shineth therein For it is Situ altissimum quantitate maximum naturà purissimum luce plenissimum capacitate amplissimum id est High in situation great in quantity pure in nature full of light and exceeding large Able to receiue ten thousand times more persons theÌ„ there are drops of water in the sea or sâ—â—d lying by the shore Fiftly it is called by the name of Sancla Ciuitâ—s an holy Citie built Apoc. 21. 10. with most precious pearles because the company that dwell therein are holy and pure shining in holinesse and glistring in purity as the portals of the burnish Sun Sixtly it is called by the name of Summa be â—titudo inestimable blessednesse Because the Saints inioy the full presence of the blessed Trinitie wherein true blisse consisteth Seuenthly it is called by the name of Vita aeterna Life euerlasting because there shall be no more death nor lamentation no more crying nor sorrow but the Saints shall enioy these blessed ioyes so â—ong as God shall be God which is for euerlasting This is the reward promised to all those that will runne in the race of Godlinesse holding out to the end A large reward and no man knoweth it but he that enioyeth it Adeò magna est quod nequit numerari adeò pretiosa quod nâ— quiâ— comparari adeò diutina quòd nequit terminari id est So great is this reward as it cannot bee numbred so precious as it cannot be valued so lasting as it is euerlasting it is great without quantity swéete without quality infinite without number euerlasting without end So great is this reward as neither â—e hath seene nor eaâ—e hath heard of 1. Cor â— he like neither can it bee exprâ—sted of 〈…〉 â—aâ—â— of man Quod 〈…〉 saith S. Augustine Diligentibus se Augustine Deus side non capitur spe non attingitur charitate non comprehenditur desideria vota transgreditur adquiri potest aestimari non potest id est That which the Lord hath prepared for those that loue and feare his Name is not fully attained to by faith neither fully retained by hope neither fully contained by charity it farre surpasseth the desires of men Angels It may be in some measure bee obtained but valued it can neuer be Deus saith S. Bernard est mel Bernard in ore melos in aure iubilus in corde i. God is honie in the mouth melody in the eare ioy in the heart Ibi nihil in tus fastidiatur nihil foris quod appetatur ibi rex veritas lex charitas possessio aeternitas id est In heauen there is nothing that may seeme fulsome or loathsome out of Heauen there is nothing that may bee wished or desired for then were there no perfection in heauen for Persetium est cui nihil addi potest i. There is perfection where can bee no addition there the King is Verity the law Charity possession Eternitie Saint Augustine speaking of the ioyes of heauen saith thus Ibi laetitia sine Augustine tristitia locus sine dolore vita sine labore lux sine tonebris ibi iâ—uentus semper vigescit nunquam senescit ibi dolor nunquam sentitur nec gemitus vnquam auditur ibi tristitia nunquam videtur sed aeternum gaudium possidetur id est There is mirth without mone place without paine life without labour light with out darknesse there youth alwayes flourisheth and neuer decayeth there is no torment felt no howling heard no sorrow seene but possession of euerlasting ioyes Ibi est summa certa tranquillitas Augustine tranquilla foelicitas foelix aeternitas aeterna beatitudo beata Trinitas id est There is great tranquillity tranquill felicitie happy eternity euerlasting blessednesse and the blessed Trinitie O gaudium super gaudium vincens omne Augustine gaudium extra quod non est gaudium quando intrabo in te vt Deum meum videam qui habitat in te id est O ioy a boue all ioyes farre surpassing all ioyes without which there is no ioy When shall I enter into thee that I may see my God that dwelleth in thee This holy man Augustine considering the greatnesse of the ioyes of heauen sayth on this manner Faciliùs exponi Augustine potest quid non sit in coelo quà m quid sit in coelo id est A man may sooner tell what is not in Heauen then what is in Heauen for the ioyes
it would make them liue so precisely as though it were the last moment they had to liue it would make them cry out in the terrours of their soules with the Iaylor O what Act. 16. must I doe to be saued from the damnation of Tophet The third thing obseruable for the certainty of this place of torment is the antiquity of the same Of olde Of old Non casu aut fortuna parara erat Tophet sed certo iudicâ—o omnipotentis definita that is Tophet was not casually prepared but in the determined counsell and decreed purpose of God not lately sounded but from the foundations of the earth before man or Angell was created For Hels antiquity I referre you to the second of Peter Chap. 2. vers 4. 2. Pet. 2. 4. where it is sayd If GOD spared not the Angels that fell but cast them downe to hell Now they could not be cast into that which was not therefore Hell was ordained before the fall of Angels for the Lord who beholdeth all things past present and to come vno actu vno ictu simul semel at one and the selfe-same present foreseeing what would become of Angels and Men preordained answerable places for those whom he hath elected in Christ Heauen hee hath treated of old and for those whom he hath left to glorifie his Iustice Tophet is prepared of old Where we plainely sâ—â— that the Note Lord haâ—◠〈…〉 ocablâ— dâ—â—reed of the state of Angâ—â—â— and men before all worlds for Heauen and for Hell aâ— there are but two wayes so there are but two ends Saluation and Damnation Heauen and Hell Idle is the opinion of Rome concerning Error Romae their intermedia loca middle places twixt Heauen and Hell The peruerting Papist hath added to Tophet three subterrestriall places more Purgatory Lymbus Infantum Lymbus Patrum Purgatorie for those that dye in Purgatory their deniall sinnes and light transgressions and for those which haue Bell. l. 2. de Purgatorio cap. 1. their sinnes remitted but not satisfied for the punishment And they place this next to Tophet where there is both poena damni anâ— poena sensus punishment of losse a 〈…〉 punishment of feeling this lasteth 〈…〉 euer but for a time for it sh 〈…〉 dissolued at the comming of C 〈…〉 iudgement Lymbus Infantum whâ—â—â—â—hildren Lymbus Infantum remaine dying without Baptisme And this they place next to Purgatory where there is poena damni but not sensus the punishment of losse but not of feeling and this lasteth for euerlasting Lymbus Patrum where the Fathers Lymbus Patrum were before Christs comming And this they place vppermost where there was poena damni but not sensus the punishment of losse but not of féeling but this was dissolued long agoe by Christs descension into hell Thus you sée how the pope by these his lyes and fopperies thorowly proueth himselfe the most deare child of the diuell the Author founder of all Ioh. 8. 44. lies But let euery Christian take this for an inalterable truth that there is but Election and Reprobation grace and sin the narrow gate and the broad way but two ends Heauen and Hell to one of these must all flesh goe Athanasius speaking to this point Athaâ—â—sâ—de 〈…〉 Christ sayth Impius in duas partes discerpitur vt ad duo loca discedat condemnatur that is A wicked man is distracted in two parts condemned to two places his body to the Graue and his Soule to HADES that is to Hell Seeing then that the Lord hath prepared Tophet of old and the Decree of God is gone out vpon all flesh either for heauen or for hell this should hasten vs carefully to worke out our saluation with feare and trembling and to make sure our Election For what if we haue all the world and be cast into Tophet what shall become of vs it had been better for vs neuer to haue been borne Obserue I beseech you the carriage of the Apostles in the Gospell when they heard that one of them should betray their Lord and Master CHRIST and woe worth that party that should doe that cursed act it had been good for that party neuer to haue been borne they were all amazed and astonied and could not be at quiet till they knew who should do that damnable deed they came therefore to our Sauiour saying Numquid ego Domine Mar. 14. 19 Is it I Lord Another Is it I Lord So we hearing that Hell is prepared of old and the greatest part of mankinde as shall bee shewne hereafter shall bee swallowed vp of her Oh this should make vs carefull first and aboue all things to seeke the Kingdome Mat. 6. of God and the righteousnesse thereof that wee may see our selues in the number of those lâ—w whose names are written in the booke of Election and not in the number of those that shall be tormented in Tophet Let vs resolue with the Psalmist Psal 132. 3. not to suffer our eyes to sléepe nor our eye-lids to slumber nor the temples of our head to take any rest till wee haue found the saluation of our God our soules sealed to the day of redemption and freed from the damnation of Tophet But where is this religious care and godly resolution O the dissolute and desperate course of this our sinfull age men put their saluation to a hazzard with Ludouike Si Ludouic saluabor saluabor Si damnabor damnabor that is If I be saued I be saued If I be damned I bee damned there is the care that I take In the feare of God I earnestly beseech you aboue all things to make sure your Election and that by your Rom. 8. Vocation your Vocation by your Iustification your Iustification by your Sanctification the reward wherof will be eternall Glorification Ioyne vertue with your Faith â— Pet. 1. 5. with vertue knowledge with knowledge temperance with temperance patience with patience godlinesse with godlinesse brotherly kindnesse and with brotherly kindnesse loue Labour hereby to make your Calling and Election sure for if yee doe these things ye shall neuer fall into the vengeance of Tophet The second part of this Text are The second part the parties for whom Tophet is prepared and that is for all vngodly people of the world of what estate or condition soeuer they be It is euen prepared It is euen prepared for the King 2. Re. 18. 30. for the King These words in particular haue reference to blasphemous Senacherib who was flaine of his two sonnes in a Temple of Nineueh worshipping his god Nisrosh and in generall it extendeth to all idolatrous Kings Emperors and Superiors whatsoeuer Here then first we see that no person Obseru 1. in what dignity soeuer he be by his eminent place is exempted from Hell Diues a great personage yet tormented Luke 10. in those flames Quid profuit Wisd sibi
superbia quid diuitiaruÌ„ copia What hath pride pronted him or what hath the pompe of riches done him good Alas these could not saue his Soule For as sayth the Psalmist a man by Psal 4â— 67 his riches cannot redéeme his brother he cannot giue his ransome to God so precious is the redemption of soules and their continuance for euer And in Samuel we read That-kings are not exempted from the iudgments of God If yee doe wickedly yee shall 1. Sam. 12 25. perish and your King In the first Epistle to the Corinths wee may read who they are that are threatned with Tophet neither fornicators nor Idolaters nor adulterers 1. Cor. 6. 9. nor wantons nor theeues nor couetous nor drunkards nor extortioners shall inherit the Kingdome of God This is spoken of Kings as well as of others And in the Reu. wee finde Reu. 21. â— that the fearefull and vnbeléeuing the abominable murtherers and whoremongers and sorcerers Idolaters and all lyers shall haue their part in the Lake that burneth with fire and brimstone and this is spoken of the King as well as of the Btgger for the Lord in iudgement fréeth from hell not according to place but grace not outward condition but inward disposition Nay moreouer great men Noblemen and mighty Princes are not only lyable to Tophet but the greatest part of them shall to the diuell Not many wise men nor many mighty not many noble are called for as God 1. Cor. 1. 2â— 1. 〈…〉 2. â— would haue all men saned and come to the knowledge of the truth i. some of all sorts some Iewes some Gentiles some Kings some Nobles some Preachers some Rich some Poore so of all these the greatest summe goe downe to Tophet Yet for all this great men must not bée reprooued forsooth the truth that maketh against them must not be imbraced of them Abner could not abide to heare Isbosheth 2. Sâ—m â— tell him of his going in â—o Rizpah his father Sauls Concubiae Ahab hated Micaiah the sonne o◠〈…〉 Imlah for not prophesying as he said good vnto him The people cryed out in Esayes time Dicite nobis placentia placentia Esay 30. that is speake pleasing things vnto vs. The Priests and people of Anathoth let 11. 21. threatned Ieremy to take away his life if he prophested to them in the name of the Lord. Amaziah said to Amos the Prophet Amos 7. 12. 23. Goe bee gone prophesie in Iudah but prophesie no more in Bethel for it is the Kings Chappell and it is the Kings Court. They hated him that rebuked in the Amos 5. 10 gate and abhorred him that spake vprightly The people in the time of Micah liked Mica 2. 11. them well that prophesied to them of Wine and strong Drinke I pray God that the great Ones of this Land be not tainted with this corruption Well for mine owne part I had rather be stormed against for preaching Tophet to you here then ye should curse mee in Tophet hereafter for smoothing and flattering you Yet this reprehension of great men I would wish it might be done in wisdome and humility which I beseech Rom 12. â— you O King by the tender mercies of God reforme these and these things for some in this case are indiscréet and too too sawcy and rather exasperate the hearts of their hearers against them then winne them to the Lord by their exhortation Vse If then Kings and great men bee not exempted from Tophet what should this worke in them but obedience to that counsell of the Psalmist Bee wise now therefore O yee Kings Psal 2. serue the Lord in feare Looke vp to heauen acknowledge your selues subiects to a greater As the Lord hath honoured Kings aboue others so hee looketh for a greater returne of honour from them than from others for where the Lord gineth much there the Lord requireth the more Kings and Princes are the Kéepers Deu. 17. 18 of the two Tables of the Law of God and to them is committed from God the gouernment both of Church and Common-wealth they must therefore be carefull that the Word may runne very swiftly throughout euery Angle of their Realmes So shall God gaine Psal 147. an vniuersall glory and Kings themselues a more fiable subiection Kings and Queenes are called nursing Esay 49. 23 Fathers and nursing Mothers and al to commend vnto them the care they should haue of Gods glory and the good of their people Iosua was such a Ruler that remained Ios 24. 1â— resolute and constant in the worship of God to his liues end Dauid prepared a place for the Arke 1. Ch. 15. 1. of God was carefull for the Church of the Lord. Iehoshaphat Ezechias and Iosias 2. Ch. 17. â— ch 29. 1 2. ch 34. 1 2. were reformers of their Kingdomes enemies to idolatry and graciously defended the Word of God And blessed be God for our Kings most excellent Maiesty who is maiesticall in his place in religion zealous in life vertuous and in mercy aboundantly gracious The Lord increase his graces in him the Lord anoint him with the oyle of Holinesse aboue his fellow Princes and the Lord kéepe him from this terrible Tophet and let all people that beare good will to this our English Sion to this my Prayer say Amen It is euen prepared for the King Secondly wée may here perceiue Obseru 2. Acts 10. with Peter that verily there is no respect of persons with God in iudgement he iudgeth the rich as the poore the father as the child the master as the seruant the King as the begger as the Prophet Dauid sayth With righteousnes shall he iudge the world and the people with equity Though wickednesse among men be Eccl. 3. 16. in the place of iudgement yet the Lord our God will deale iustly Though among men there is respect of persons to be had without which a confusion would and this is necessary to be vrged for men are full of contempt and too sawcy with them of superiour place and authority yet when all shall be summoned before the tribunall of God the Lord will indifferently procéede to iudgement without any respect of persons Vse And this should not only pull down the haughty minds of the noble who think for their greatnesse here it will bée easier for them hereafter than others but also this should bee an vnalterable president to all Iudges of the world As they sit in Gods place so they should imitate the Lord in iudgement this should make them obey the counsell of the Lord deliuered by the Prophet Dauid Bee learned yee that are Psal 2. Iudges of the earth O the care that Iehosaphat tooke for iust and righteous iudgement after he had made Iudges and set them in euery City of Iudah hee gaue them this charge Take heede what ye doe 2. Ch. 19. 1 6 7. for yee execute not the iudgements of man
limitem diuinae misericordiae They shall bee cast into outward darknesse out of the limits both of grace and mercy Though their weeping in hell may seeme penitentiary yet they doe but lugere poenas non peccata they doe but mourne their sorrowes not lament their sinnes And though Diues his prayer for his brethren may séem to procéed from a charitable soule yet it was not for their good but for his owne for hee knew that if they should come to hell his lewd and vicious example being part occasion thereof his torments should be doubled nay centupled vpon him In hell therefore there beeing neither grace nor deuotion but still affected iniquity their torments must be euerlasting The third reason Drawne from that stinging attribute of Gods Iustice because life was offered them heere and they would none it is iust with God that when in hell they begge it they should goe without it yea that they should seeke death and neuer finde it Once they were offered saluation being gone in Adam but that offer being neglected let them neuer looke for another O if this long torment were alwaies thought vpon it would make vs vse this short time of our life better they are Spirituall Lunatikes and worse then mad Bedlomites that will purchase an eternall torment for so short a pleasure I beséech you therefore beloued brethren for your soules sake which should bee more worth vnto yov than a thousand worlds let not these infinite torments bee passed ouer with a short or shallow consideration but write the remembrance of them in the inward parts of your soules with the Diamond of deepest meditation that so this Tophet may neuer be your destruction The seuenth and last part of the The seuenth and last part The breath of the Lord c. Description of Tophet set downe in these words The breath of the Lord like a Riuer of Brimstone doth kindle it In which words there is not only a Prosopopeia in the breath but a Topographia in the brimstone vsed both which figures do notably expresse the furious indignation of the Author and the fierce seuerity of the act the Author or Inflictour of all these fearefull punishments is the Lord God offended at whose anger the Heauens do melt the Earth quakes and the whole Creation trembles into whose hands to fall is most fearefull For the Heb. 2â— â—9 Lord our God is a consuming fire The Lord is the decreer appointer and commander of all these fearefull torments and the Lord doth execute them vpon the damned both immediatè immediately from himselfe and mediatè mediately by his instruments as by the diuels fire darknes stinch and other creatures Feare therfore in the feare of God this fearefull and terrible name IEHOVAH that at the day of neede ye may find him a mild and gentle Lamb and not A roaring Lyon of Iudah Reuel â— The seuerity of punishment is set down by a double allegory Breath and Brimstone To expresse the rage and â—yranny of Saul against the Lambes of IESVS this word is vsed in the Acts And Act. 9. 1. Saul yet breathing out threatnings and slaughter against the Disciples of the Lord c. So here to expresse the furious indignation of the Lord against sinners the Breath of the Lord is vsed Like a Riuer of Brimstone The perplexing property of brimstone is to burne Darkely to grieue the sight Sharply to afflict the more Loathsomly to perplexe the smell We reade in the Scriptures that the Lord being much prouoked punished not onely with fire but with burning brimstone which is ten to one more terrible As vpon Sodome he rained fire and Gen. 19. 24 brimstone from heauen I will raine vpon him a fore raine Eze. 38. 22 haile-stones fire and brimstone Vpon the wicked God shall raine Psal 11. 6. snares fire and brimstone and stormy tempest this shall bee their portion to drinke The beast and the false prophet Apoc. 19. 20. both aliue were cast into the Lake of fire and brimstone Oh who can expresse now the lamentation of Tophet for the breath of the Lord like a riuer of brimstone doth kindle it As this should be of power to keep you from the least iniquity so it should possesse you with the knowledge of the right nature of sinne that it is the most odious and loathsome thing in the world A stinking carcase stinketh Gregor not so in the nostrils of man as a polluted sinner stinketh in the nostrils of Almighty God As Plato saith of vertue That if it Plato could be seene with a bodily eye it is so splendid and glorious a thing that all the world would bee rauished with the loue of her So may I say the contrary of vice That if sinne could be seene in his owne colours and in his right nature all the world would loath and vtterly detest it But miserable man the more is the pitie conceiueth not aright of sinne one would think that Adam had committed but a smal sin in eating the forbiden fruit at the intreaty of Eue yet he and all his pouerity guilty of eternall death for the same One would thinke that that poore man had committed but a small fault In gathering a few chippes on the Sabbath day wee haue fouler matters committed on our Sabbaths and go vnpunished yet hee was stoned to death for his labour one would thinke that Ananias Acts. 5. detaining part of the money and maintaining â—he contrary with a lye had committed but a smal fault yet he was strooke dead for the same at the feet of Peter one would think that an idle word were but a small sin yet of euery idle word that men shall speak a great account must bee made for the same And as men coureiue of sinne so they imagine of punishment they thinke that the Lord will not deale so seuerely with them and yet my Text sayth That the breath of the LORD like a Riuer of Brimstone doth kindle it The terror of whose wrath is indurable Harken here all you that make but a sport of sinne looke vpon your punishments prescribed the least sinne that euer you haue committed being Zach. 5. 8. weighty as lead is able to sinke your soules downe to damnation Cease therefore from euill and doe that which is good Cast away the workes of darknesse and put on the armour of light hate the little sinne as wel as the great an idle thought as well as blasphemy make much of offered grace to saluation Christ now knocketh at the doore of your Soules and would gladly come in and dwell with you For it is his delight to dwell Prou. 8. with the sonnes of men shut him not out as did the Bethleemites Bid him not be gone as did the Gadarens but Be ye open ye euerlasting doores that the King of glory may come in that you hauing giuen him entertainment here he may do the like by you hereafter placing you
Christian helps much profitable to your soules and as he hath abundantly blessed you withoutward honors and dignities externall he would also euen fill your heares and spirits with the inestimable riches of his al-sufficient grace that hauing granted this two-fold blessing to you in this life you may haue the more assured hope of a third in the life to come which is his blessing of glory for all which forenamed blessings your Worships shall haue my best and most deuout prayers continued to the Lord to whose sweetest protection I betake you both with your hopefull sonne this present day and euermore From Hempsted in Essex Ianuary 10. 1620. Your Worships alwaies ready to be commanded in the LORD Henry Greenwood To the CHRISTIAN Reader A Religious and right vertuous Gentlewoman curteous and I. M. Christian Reader much importuning mee for a written Copie of this extant worke vpon good consideration proues the onely occasion of this printed Tractate for things written as they are more tedious so are they lesse profitable but printed Tractates lesse tedious and more profitable I am not borne alone to my selfe my particular friends I loue to satisfie but the generall good still shall be my ayme And that my penne thus happily should turned bee to Presse I am no whit vnwilling both because few haue written vpon this worthy subiect as also for that I see this heauenly Sacrament seldome made right vse of the most contenting themselues with the bare signe very few acquainting themselues with the blessed power of the signified That therefore our profession may not be as in many Antichristian parts of the world in superficiall signe and shew alone but in substance life and power I commend vnto thy view for the better information of thine head and reformation of thine heart this short yet I trust profitable Treatise of that blessed Baptisme of our blessed Lord and Sauiour Iesus Christ Here Christian friend mayst thou learne a double lesson to liue to dye to dye to that which otherwise must bee thy death to liue that Christian and happy life wherewith who-euer is not acquainted euerlastingly must dye The Lord God from my very soule I heartily desire blesse these my poore paines to the best good of thine owne Soule and worke in thine heart a death to all that is euill and a life to all grace and godlinesse that his glory more and more by thee may be aduanced and thine owne soule more more by him refreshed and that for his owne mercy sake to whose most happy protection I commend thee both in body and Soule in his deare Sonne Christ Iesus and rest Thine euer-louing in the Lord Henry Greenwood CHRISTS BAPTISME Math. 3. 16 17. And Iesus when he was baptised came straight out of the water And loe the heauens were opened vnto him and Iohn saw the Spirit of God descending like a Doue and lighting vpon him Verse 17. And loe a voyce came from heauen saying This is my beloued Sonne in whom I am well pleased AS by the disobedience of one man sinne entred Rom. 5. 12 into the World and by sinne death Rom. 5. 12. So by the obedience of one man righteousnesse entred into the world and by righteousnesse life Rom. 5. 18. Rom. 5. 18. For as Adams sinne hath bound vs all to a double misery guilt and punishment So Iesus Christ being made of God to vs Wisedome Righteousnesse 1. Cor. 1. 30. Sanctification and Redemption 1. Cor. 1. 30. hath deliuered vs both from guilt and punishment of all our transgressions The truth of which thrice-blessed report is not onely mentioned in the Gospell of God and therefore called EVAGGELION but confirmed also by sacramentall signes and seales in the first and last Testament In the first against sinnes guilt by circumcision against sinnes punishment by occasion the one a Sacrament cutting the other a Sacrament killing In the last against sinnes guilt the Sacrament of Baptisme against sinnes punishment the Sacrament of his Supper And as Adam sinned in his owne person So the second Adam for his recouery hath performed both the Sacraments and substance of the same in his owne person for hee was circumcised sacrificed baptized to take away the sinnes of the world Circumcised Luke 2. 21. Sacrificed Luk. 2. 21. Heb. 7. 27. Baptized in the words of my Text And when Iesus was baptized c. In which words for methode sake I note in generall thrée First Christs baptisme And when Iesus was baptized Secondly Christs immediate action after baptisme He streight came out of the water Thirdly Gods of Christs miraculous approbation Testified by two By Vision By Voyce By Vision two wayes 1. By the heauens apertion And loe the Heauens were opened vnto him 2. By the Spirits descension And Iohn saw the Spirit of God descending c. By Voice Behold a voyce came from heauen saying c. In which voyce I note also two 1. A double circumstance 2. A singular substance A double circumstance 1. Of the Person God the Father Behold a voyce 2. Of the place supercelestiall Came from Heauen A singular substance This is my beloued Son in whom I am well pleased In Christs Baptisme â— obserue thrée First the Baptist Secondly the Baptized Thirdly the element First the Baptist and that was Iohn as it appeareth in the precedent verses Not Iohn the Euangelist but Iohn the Sonne of Zachary the Priest A worthy instrument nomene numine a gracious name and a gracious person A gracious name whereof Saint Augustine in his second Tractate vpon Iohn sayth Magnum aliquidiste Iohannes ingens meritum magna gratia magna celsitudo A great name is this name of Iohn a name of great grace a name of great valuation Magnus exim erat Iohannes virtute magnus sanctitate magnus officio Great was Iohn in power great was Iohn in sanctity great was Iohns office A gracious person sanctified in his Luk. 1. 15. mothers wombe Luke 1. 15. that which was spoken of Ieremy the Prophet is verified of Iohn the Baptist Priusquam te formarem in vtero nouite antequam illinâ— exires sanctificaâ—i te Ieremy 1. 5. Before I formed thee in the wombe I knew thee and before thou camest out of the wombe I sanctified thee At one and the selfe-same time there was in Iohn the Baptist Spiritus vitae Spiritus gratiae the Spirit of Life and the Spirit of Grace as sayth Origen Whose sanctity you may reade at large commended by Iosephus lib. 18. Antiquitatum Yea Christ himselfe sayth thus much in commendation of him that inter natos mulierum mator Iohanne non surrexit Math. 11. 11. Among those that Mat. 11. 11. are borne of women a greater then Iohn arose there not Though Enoch was translated Gen. Gen. 5. 24. 5. 24. yet was hee not greater than Iohn Though Eliah was taken vp to Heauen 2. King 2. 11. yet was hee not greater than Iohn Moses a
circumcised surely to Heauen for he saith he should goe to it And what became of all that dyed before the eight day the day of Circumcision though they had not the signe yet were they borne in the Church and were within the compasse of that generall couenant I will be thy God and the God of thy seede Indeede if we contemne baptisme then it is another matter As he that was not circumcised should be cut off Gen. 17. from the people Gen. 17. this is spoken of Adulti that contemned circumcision Alas children if they be not brought to baptisme and dye vnbaptized it is not their fault shall they bee damned for their fathers offence God forbid No the child shall not beare the fathers Ezek. 18. sinne Ezek. 18. Againe water is but a signe of the inward washing water it selfe doth not worke regeneration Though it bee sayd Except a man be borne of water and the Spirit Ioh. 3. 5. it is the Spirit that doth regenerate not the water and therefore a man may be regenerate without outward baptisme It is the speech of the Apostle Peter Baptisme saueth vs not that baptisme that putteth away the filth of the flesh viz. water but in that a good conscience maketh request to God 1. Pet. 3. 21. Indeed water is sayd to 1. Pet. 3. 21 wash vs from our sinnes sacramentally but not really nor substantially that the Spirit doth Nay in the effectuall and complete baptisme tollitur peccatum non quod non sit sed quod non obsit non quod ad actum sed reatum that is sinne is taken away not that sinne is not but that sinne is not to condemnation not in regard of the act but in regard of the guilt Seeing then that Iohn could but baptize with water and the Minister can giue but outward baptisme it is Christ Iesus that baptizeth with fire O let Parents bee instant with the Lord in prayer that as the Minister powreth on water so the Lord Iesus would powre on his grace that as they are instruments of their childrens first birth which is damnable through sinne so they may bee instruments of their second birth without which neither they nor their children shall euer sée the saluation of God And thus much for the Baptisme of our Lord and Sauiour IESVS CHRIST Secondly Christs immediate action after baptisme Hee straight came The second text out of the water In this a mystery is obserued to shew that all that are effectually baptized doe presently come out of their sinnes making no delay to serue the Lord in holinesse O that this were verified of all that are baptized Wée sée then what God requireth at our hands that when wee are little ones euen in our infancy for then wee are baptized wee sacrifice our soules and bodies to the seruice of our God for the Lord looketh for the Alpha of our liues as well as the O megâ— for praise euen out of the mouth of Babes and sucklings All therefore that are baptized and yet deserre their repentance here are iustly reprehended It was Saint Augustines fault before his conuersion Ignosce pater ignosce pardon me O Lord pardon At noli modo but not now let mee sinne in my youth and pardon mee in mine age But let such persons beware of a double danger Suddaine death Hardnesse of heart Life is vncertaine who knowes it not Let vs therefore with the wise Virgins bee alwayes surnisht with the candle of faith and the oyle of loue in the Lampes of our soules that so we be not excluded the bride-chamber of glory Againe let all such desperate wretches know that custome in sinne hardens the heart of a sinner Qui non est bodie câ—as nâ—nus aptus eâ—â—t He that is not sit for repenâ—ance to day will be lesse to 〈…〉 euen as a ruinous house the longer it is let runne the more it will aske to repayre and as a nayle the more blowes a man gines it the harder will it be to pull out Let vs therefore while it is said to day resolue perfect obedience to our God while the Lord speaketh make him speedy answere Let there bee an eccho resounding in the thickets of our hearts as was in the heart of Dauid Psal 27. 8. Seeke ye my face thy Psal 2â—â— face Lord will I seeke that hauing regarded the Lord and his seruice in time the Lord may reward vs with his blessed fauour not for a time but for euer Thus much for Christs immediate action after Baptisme Thirdly Gods of Christs miraculous approbation testified by two by Vision by Voyce By Vision two wayes by the heauens appertion by the Spirits descension First by the heauens appertion And behold the heauens were opened Text. to him Behold Ecce loe This word is vsed in holy Writ 600. times a word euer placed before matters of great waight and moment whervpon Bernard calls it notam stelliferam a starry note pointing out extraordinary matters reuealed as the Star pointed out Christ to the Wisemen and stood ouer the house where he lay Sometimes placed before Gods inexpressible merctes as Esay 7. 14 Behold a Virgin shall conceine and Esay 7. beare a Sonne and his name shall bee called IMMANVEL Sometimes before his invtterable iudgements as Amos 8. Behold I will bring a famine vpon you not a famine of bread or of wine which of outward deaths I know none worse then staruing to death but a famine of hearing the Word of the Lord and ye shall goe from sea to sea and coast to coast as little account as you make of Sermons now and shall not finde it The exposition of this word you may finde by comparing Math. the 6. Math. 6. Luke 12 with Luke 12. for S. Mathew speaking of GODS prouidence for the Fowles of the ayre vseth the word Behold Behold the Fowles of the ayre Saint Luke speaking of the selfesame subiect vseth the word Consider Consider the Rauens c So that Behold is as much as Consider or seriously perpend what it is that shal be spoken The vse of this word is to stirre vp auditories diligently to attend to those things that make for Gods glory and the euerlasting peace of their owne soules The heauens were opened to him Text. The heauens haue béene opened to many as you may reade in the Scriptures of God 1. To Steuen martyred Act. 7. 56. Act. 7. 56. 2. To Peter in prayer deuoted Acts. 10. 3. To Christ transfigured Math. 17. 5. 4. To Christ ascended Acts 1. 9. 5. To Christ here baptized And when Iesus was baptized behold the heauens were opened to him By the heauens apertion many times is vnderstood the manifestation of the glory of God but héere it doth signifie visibilis coeli scissuraâ— ita vt Iohannes perspicere potuit aliquid planetis austris superius the diuision of the visible heauens whereby Iohn saw somthing higher than the Planets and Starres and therfore
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