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
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
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
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
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
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
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
same shall appeare before Christes Iudgement seate and giue an account euery one for himselfe to God For It is appointed Heb. 9. 27. vnto men once to dye and after that commeth Iudgement As it is therefore most sure that all men must dye so is it as sure that all men must come to Iudgement This is the seuenth article of our Article 7. faith to beléeue that Christ shall come from heauen to iudge the quicke and the dead by the dead all those are to be vnderstood that shall be found dead at the second comming of Christ by the quicke all those are to bee vnderstood that shall be found liuing at his second comming Augustine in his Augustine Enchiridion to Laurentius Chap. 55 saith that this Article may bee expounded two wayes either by the dean saith hee may bee meant those that shall bee found corporally dead and by the quicke those that shall bee found corporally liuing at Christs comming or saith he by the dead may be meant those that be dead in sinne According to that in the Gospell of S. Mathew Let the dead bury their dead Mat. 8. 22. And by the quicke those that be dead to sinne and liuing to faith according to that of the Prophet Abacâ—k Hab. â— 4. The Iust shall liue by faith But this exposition is not agreeable to the simplicitie of the Creede Yet notwithstanding true it is that both the godly and the wicked shall come to iudgement for by the power of Christ all men shall bee raised vp The holy Angels with the great sound of a trumpet 〈◊〉 24. 31 shall bee sent forth into all the world and they shall gather together the Elect from the foure quarters of the earth from one end of the heauen to the other Then shall Christ separate the Mat. 13. 4â— Elect from the Reprobates the Wheat from the Tares the Corne from the Chaste the Lambs from the Goats the Iust from the Vniust So that you see that the godly and the wicked yea all men whatsoeuer shall appeare before Christs tribunall 〈◊〉 and giue an account of themselues and for themselues to the terrible Iudge Obiect Ob. Some notwithstanding may obiect against this doctrine deliuered and say as it is in Iohn That he that Ioh. â— 18. beleeue him Christ shall not bee iudged or shall not come into iudgement and so by consequence all men shall not be iudged Answ To which I answere that Anâ—… Iudgement in that place of Iohn as in many other places of sacred Scriptures is taken for condemnation in which sence true it is that he that beleeueth in Christ Iesus he that is ingranted into Christ by a true and liuely faith hee that is flesh of his flesh and bone of his bone one with Christ and Christ with him by the spirituall coniunction of the Church with Christ this party shall not come into iudgement sâ—il condemnationis that is of condemnation in iudgement he shall not be confounded condemned or ouerthrowne but he shall come in iudicium absolutionis that is into the iudgement of absolution In iudgement hee shall stand out hauing on the white robe of Christs righteousnes and being couered with the wedding garment of Regeneration The truth of which doctrine the preacher affirmeth saying God will iudge Eccl. â— 17. he Iust and the vniust the Iust vnto saluation and the vniust to damnation Seeing then that all must bee brought to iudgement let no man thinke with himselfe that it may be possible for him to escape this dreadfull day whither shal he â—lye from the presence of the Lord If he ascendeth Psal 139. â— 8 9. vp to heauen God is there if hee goe downe to hell God is there also if hee take the wings of the morning and fly to the vttermost parts of the Sea God will finde him out there also For God is euery where hee is in heauen by his glory he is vpon the earth by his mercy he is in hell by his iustice God is 〈◊〉 nusquam hee is euery where by his power and wisedome but no where in respect of circumscription of place beeing a Spirit In earthly and terrestriall Courts a man may haue his Proctor but then we must volentes nolentes whether we will or no personally appeare and pleade for our selues In terrestrial Courts bribes many times blind the eyes of the wise and for a little greasing the fist of the Magistrate many times small faults nay by your leaue great and scandalous crimes may bee winked at but at this great Court of Heauen the Iudge will not be partiall to any For Rom â— â—1 God hath no respect of persons Hee will execute iust iudgement vpon all men as the Psalmographer speaketh With righteousnesse will he iudge the Psal 58. 9. world and the people with equitie Bribes Friends intreaties howlings cryes lamentations nothing will then preuaile but a pure heart and a spirit vpright yea the damned in hell confesse the same Quid profuâ—â— nobis superbia quid diâ—itâ—arum coput What hath pride profited vs or what hath the pompe of riches done vs good Alas these cannot saue our soules Let the Atheist therefore mocke God neuer so blasphemously let the Sadduce bragge of no Resurrection no Angell no Spirit neuer so Schismatically let the Epicure sing that cursed Epitaph of Sardanapalus neuer so beastly â—de bibe â—ude charum praesentibus exple delicijs animum post mortem nulla voluptas Eat drinke play be merry liue in all kinde of pleasure for after death there is no pleasure Yet notwithstanding let all these miserable wretches know that there will come a day and that a dismall day wherein they shall giue an account of euery idle word Alas lamentable world that men should thus murther their deerest darlings I meane their Soules which Christ hath holden so deare that men should with Esau sell their birth 〈◊〉 and heritage of heauen for a mâ—â—â—e of potâ—age of worldly pleasure that men should delight in wallowing with the 2. Pet. 2. 2â— Sow in the mire of sinne and with the dogge in swallowing the voâ—iâ— of iniquitie and so purchase to their Soules and bodies euerlasting torment in the lake vnquenchable wheras they should aboue all things seeke the Kingdome of God and the righteousnesse thereof that they might haue heauenly mansions at the great day of account Let euery Christian therefore bewayle the great wickednesse of this world and lament the soule iniquitie of these dayes lest it be said of vs as of the carelesse and gracelesse Christian Cadit Asina est qui subleuet perâ—â—â— anima non est qui recoâ—itâ—t If an Asse falleth vnder his burthen there be some that will diligently helpe it vp againe but if a Soule perish no man regardeth it Men are like the Horse Asse and Mule that haue no vnderstanding the more is the good mans griefe Dauid Psal 11â— 1 〈…〉 his eyes gâ—shed
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
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.
8. 9. and swiftnesse sayth Behold he commeth leaping by the Mountaines and skipping by the Hils my Welbeloued is like a Roe or a young Hart c. Venit vidit vicit Hee came from heauen he saw the earth and ouercame the Dragon Thus after Christs example should wee that professe our selues Christians runne swiftly in the race of godlinesse holinesse purity and obedience to the commandements of our heauenly Father Thus should wee runne In vestigijs Iesus in the footsteps of Christ Iesus who isVia veritas Ioâ— 14. 6. vita i. The Way the Truth and the â—ife and the true way to life euerlasting To the performance of which duety the Lord grant to vs his grace for of our selues wee are not able to set one foot forward to heauen that so we may bee able to his glory and our Soules euerlasting good to doe his will in earth as willingly swiftly and as speedily as the Angels do it in Heauen Now deare brethren that we may runne thus swiftly in the race of Godlinesse and in the course of Christianity two things are necessary First Vt simus intus vacui that we be empty within Secondly Vt simus extra exonerati id est That wee bee vnladen without First we must be empty within Now what is that which cloggeth vs so sore within and hindreth vs from running in this godly Race Surely that is sinne So weighty a thing is sinne As it Luke 10. sunke downe Satan from heauen So weighty a thing is sinne as it caused the earth to open her mouth and swallow vp cursed Korâ— diuelish Num. 16. 32. Dathan and that abiect Abiâ—am with all their treacherous crue The Prophet in respect of the weight thereof compareth it to lead and that worthily for as lead in the clocke can seth by the weight thereof the cogs wheeles and gimmers successiuely to moue one after the other euen so the weight of sinne doth draw the cogs of our carnall concupiscence the whéeles of our lewd desires and the gimmers of our vntamed affections from one sinne to another according to that of Saint Gregory Peccatum quod per poenitentiam Gregory â—on deletur moxsuo pondere ad aliud trahit id est If sinne by repentance presently bee not done away by the weight thereof it will soone drawe a man to more sinne as we finde it exemplisied in the Prophet Dauid who fell from idlenesse to concupiscence from concupiscence to adultery from adultery to murder Of the weight of sinne the Prophet Dauid speaketh Mine iniquities 〈…〉 are goâ—e ouer mine head and as a weighty burden they are too heauy for mee The Prophet Esay calleth the bands of wickednesse heauy burdens intolerable 〈…〉 to bee borne The sinnes of the world being layd vpon the shoulderâ— of IESVS vpon the Crosse were so weighty and heauy as they forced him hauing the weight of Gods wrath for them also vpon him to cry out on this manner to his God Eli Eli Lamasabactham Mat. 27. 46 My God my God why hast thou forsaken me If the yoke of Christ bee easie and his burthen light Mat. 11. then of necessity on the contrary must the yoke of Satan which is sinne bee vneasie heauy and intolerable to bee borne By which it may appeare that sinne is an intolerable burden and a great impediment to this Christian Race Let vs therefore as the Choseâ— Hâ—â— 12. 1. vessell doth exhort vs cast away euery thing that presleth vs dowre aâ—d the sinne that hangeth so fast on â—et vs runne with patience the race â—hâ—â— is â—et before vs. Where it is eâ—ident thâ—t wee cannot runne with â—â—â—â—enâ—â—â—â—e race that is set before vs vn 〈…〉 cast away our sinnes from vs which doe hang so fast on vs. Moses was not permitted to come neere the Lord before hee did discalciate himselfe Put off thy shooes for the place where thou standest is holy ground So must we put off the durty 〈…〉 of iniquity and abandon sinne from the câ—stlâ— of our hearts before we can bâ—e able to stand in the path way to ioyes wâ—ich is an holy ground therefore much lâ—sse are wee able to runne in the same and most vnapt to runne swiftly Let vs therefore in the name of God purge our Soules and bodies from sinne with the Hâ—sop of Gods grace Let vs separate them from vs and our selues from them as farre as the Cast is from the West and North and South Let vs loath detest and abhor them because the Lord doth loath detest and abhorre vs for them as wee haue giuen our members as weapons of vnrighteousnes to the seruice of Satan in vngodlinesse of this life euen so let vs giue them as weapons of righteousnesse to the seruice of the Lord in godlinesse of life as wee haue runne in the race of the first Adam by commission of sinne so let vs runne in the Race of the second Adam Iesus Christ the righteous by performance of righteousnesse let vs cease from sinne and doe that which is good let vs seeke peace and ensue it Let vs Plangere plangenda bewayle our sinnes that ought to bee lamented Grauia peccata grauia desiderant lamenta sayth Iâ—idore great sins require great lamentation sweet meat must haue sowre sawce reioycing in sinne must haue mourning for sinne let vs therefore bee Tam proni ad lamenta sicut fuimus ad peccata as prone to lamentation as wee haue beene to transgression as ready to lament them as wee haue been to commit them Let vs swéepe euery corner of our hearts cleane with the broomes of penance and let vs water them with the salt teares of earnest contrition so that wee may bee â—it receptaries for the Lord to dwell in and being anointed with the oyle of grace we may runne swiftly in the race that is set before vs and obtaine the reward prepared for vs. So runne that ye may obtaine Text. Secondly if we will runne swiftly in the pathway to heauen wee must bee Extra exonerati id est vnladen without Those that runne in a race will lay aside their Cloakes doublets and such like outward vestiments that they may runne the more speedily and obtaine the more assuredly And so in like â—anner we must bee vnburthened of all outward matters whatsoeuer especially of the excessiue care and affection that naturally we beare to this wicked world or else hell and damnation will bee our best reward We must forsake all if we will bee followers of Christ as Peter sayd to his Master Ecce nos reliquimus omnia secuti sumus â—e i. Behold wee haue Mat. 1â— forsaken all and followed thee Well and wisely said Peter as saith S. Bernard We haue forsaken all followed thee for hee could not haue followed Christ laden as wee haue an example in the same Chapter of the Young man Mat. 19. that at that Vende omnia da pauperibus id est Sell all and
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
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
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
might haue béen fréed from hel and how often they haue béen inuited to Heauen and they would none but now when they would they cannot And this worme biteth and gnaweth on the bowels of these miserable men for euermore The will also shall be most grieuously tormented with a furious malice against God and against the Elect. And in this their cursed estate they shal recurse curse God againe because hee made them and making them adiudged them to death and dying they can neuer finde death they shall curse his punishments because hee punisheth them so vehemently they shall curse his benignities because they are sawced with contrary seuerities they shal curse Christs bloud shedde vpon the Crosse because it hath bin auaileable to saue thousands and nothing auailable to saue them they shall curse the Angels in Heauen and the Saints in blisse because they shall sée them in ioy and themselues in torment cursings shall be their Hymnes and howlings their Tunes blasphemy shall be their Ditties and lachrymae their notes lamentations shall be their Songs and scriching their straines these shall be their euening morning yea mourning songs Moab shall cry against Moab father against child and child against father that euer he begate him Vae vae vae Reu. 8. Vae prae amaritudine vae prae multitudine vae prae aeternitate poenarum id est Woe in regard of the Bitternesse wo in regard of the Multitude and woe in regard of the Euerlastingnes of the torments of Tophet Now therefore I may truely say of all the damned crue as our Sauiour sayd of Iudas It had beene good Mat. 26 24 for him if he had neuer been borne So it had béen good for the damned if they had neuer béen borne or if they must néeds haue a being they had bin toads or serpents that so they might neuer haue knowne these vnspeakable sorrowes of Tophet I cannot but muse at a company of wicked hel-hounds that will vse these execrable words Would I were damned if euer I knew of this or that God damne me body and soule if I do it not Alas alas full little do these wretches know what it is to bee damned if they did vnderstand aright they would be hangd vp before they would vse these fearefull speeches vnlesse they meant with the moth-slye neuer to be at quiet till they haue â—lipt their wings in those flames I therefore conclude this part with Pro 〈…〉 〈…〉 â—◠〈…〉 alib 3. â—â— 12. the admonition of Prosper who wisheth all men to thinke how great an euill it is to be excluded the presence of God to be banished from Heauen and cast into euerlasting fire with the diuell and his angels to see no light but feele excessiue heate to bee drowned in the deep Lake of Gehenna to be eternally torne with most greedy worms To thinke on these things saith hee is a sure way to renounce all vice whatsoeuer and hée that will not be brought to lay to heart these I leaue him to féele the smart of them for euerlasting The sixt part of the description of The sixt part And much wood Obseru Tophet is set downe in these words Much wood Wherein is noted the eternitie of the torments of Tophet The Perpetuity of these torments is euery where mentioned in the book of God The Prophet Daniel speaking of the condemnation of the wicked addeth perpetuity to their shame saying Some shall awake to perpetuall shame Dan. 12. 2. and contempt S. Marke speaking of the vexing worm addeth perpetuity to the gnawing of it their worme neuer dyeth Mar. 9. 24. S. Paul addeth to the perdition of the wicked perpetuity also Their Perdition is euerlasting 2. Thes 1. 9. Saint Iude addeth the like That they Iude. suffer eternall fire And Saint Iohn doth adde vnto the Reu. 20. 10 lake perpetuity The diuell was cast into the lake where he shall be tormented day and night for euermore Thus we sée that the torments of hell are infinite ratione sinis without Reu. 9. 6. end and though they séeke death yet finde it they shall neuer Thus shall they be like a man that Simile is to bee pressed to death who calleth for more weight more weight to dispatch him of his paine but alas hee must not haue it So in hell they shall cry for death and goe without it As the Psalmist speaketh of Gods mercy That his mercy endureth for euer Psa 136. so the damned may say of his Iustice that his iustice endureth for euer There were some comfort to the damned soules if these their torments might haue end but that shal neuer be that is that that breaketh the hearts of the damned no torment in hell comparable to this of perpetuity what neuer haue end neuer O this is such a torment that the damned themselues are not able to expresse It is a common saying But for Adagium hope the heart would burst but they are shut out of all hope and therefore who can expresse their torments O saith a heathen man God shall once giue an end to these euils but the damned shall neuer be able to say this For as Gregory saith Mors miseris Gregory fit sine morte finis sine fine defectus sine defectu quoniam mors semper viuit finis semper incipit defectus deficere nes cit that is The death of the damned is such as shall neuer dye their end shall neuer end and their destruction a perpetuall confusion No maruell therfore if S. Bernard Bernard dâ— câ—nsid ad Eâ—â—en liâ—â— saith Horreo in manus incidere mortis vinentis vitae mortentis that is It is a terrible thing to fall into the hands of liuing death and dying life If there might bee an end of these paines it were something though it were after so many millions of yéers as there are drops of water in the sea stars in the firmament motes of dust vpon the earth and as there haue béen moments of time since time began but this cannot be granted but when the Lord doth giue ouer his beeing then neuer before then shall the damned be discharged though the blockish Catabaptist perswadeth the contrary The reason of the perpetuity of these torments is threefold The first Drawne from the Maiesty of God offended an infinite Maiesty offended an infinite torment imposed The second Drawne from the state and condition of the damned For as long as they remaine sinfull so long shall they remaine tormented for sin but in hell they euer remaine sinfull therefore in hell they shall euer be tormented Sinne is like oyle and the wrath of God like fire as long as the oyle lasteth so long the fire burneth and so long as they are sinfull so long for sin tormented therefore for euer damned For most sure it is that in hell there is neither grace nor deuotion the wicked that be cast in exteriores â—enebras extra
great Law-giuer and the Prophets great men yet were they not greater than Iohn Non enim ego Prophetas Prophetis andeo comparare I dare not compare Prophets with Prophets yet the Lord of him the Lord of them the Lord Iesus of vs all hath pronounced of him that inter natos mulierum among them that are born of women a greater than Iohn the Baptist arose there not hee doth not say inter natos virginum among them that are borne of Virgins for Christ Iesus himselfe was borne of a Virgin whose shooes latchet Iohn Mat. 3. 11 was not worthy to vnloose Math. 3. 11. great was Iohn but what to his Lord and Master Christ a rare preacher but what to that great Lawgiuer a baptizer with water but what to him that came to baptize with the Spirit and Fire This is he that héere baptized Christ yea he was the first that euer baptized with water to repentance yea his office was to baptize in remissionem peccatorum before Christ Luke 3. 3. to lead the people by water to him that baptized with the Spirit and fire As one saith of him that hée did praeire nasciturum nascendo praedicaturum praedicando baptizaturum bapti zando moriturum moriendo that in birth baptisme doctrine and death hee preceded IESVS the Reconciler of the world The place where hee baptized Christ was in the Riuer Iordane Fluuius eximiae dulcedinis qui in lacum Genezareth Gen. 13. deinde in mare mortuum funditur A delicate Riuer so called because it was composed of two Fountaines the one called Ior the other called Dan and therfore the Riuer hath this name Iordan In which Riuer Naaman was 2 King 5. 14. washed and cleansed from his Leprosie 2 King 5. 14. which Riuer Eliah and Elisha diuided with their Cloake 2. King 2. 8 13. In this Iordan did Iohn baptize our Lord and Sauiour Iesus Christ Secondly The Baptized Iesus And when Iesus was baptized Iesus this word signifieth a Sauiour A name worthily giuen him from the Lord because hee came to saue his Mat. 1. 21. people from their sinnes Math. 1. 21. from the guilt of sinne by his imputatiue righteousnesse from the punishment of sin by his imputatiue death and passions the one properly resembled in Baptisme the other in his last Supper But whether did Christ purchase this great saluation for vs iure pacti or rigore iustitâ—e a great question in diuinity by a Couenant made twixt God the Father and him or in regard of worth for worth that is whether his merits did equalize the saluation of so many Saints Ans To satisfie this question giue mee leaue to vse a familiar comparison Suppose I should say to a Porter or some such fellow If thou wilt bring mee a burthen of an hundred weight a mile vpon thy backe I will giuâ— thee a thousand pound for thy paines the Porter doth it hee hath purchaset this summe ture pacti in regard of the couenant but not rigore iustitiae hiâ— paines were not answerable to thâ— gift for I could haue had it done so a crowne but suppose I should makâ— bold with a great man of worth in the like case he hath deseru'd this rewarâ— iure pacti rigore iustitiae O the dignity of Christs person makes his merit precious and thus became Chrisâ— our Iesus Obiect But it may be demanded why CHRIST should here by Iohn bâ— baptized that was sinlesse baptism being a remedy against originall sin For BAPTISMA of BAPTEIN sigri 〈…〉 a washing away resembling the washing away of sinne Ans It is true Christ in regard of himselfe had no néede of Baptisme wherefore Iohn forbade him saying I haue neede to be baptized of thee and commest thou to mee yet notwithstanding Christ vouchsafed to be baptized for eight especiall causes First because he was bound to fulfill the righteousnesse both of Law and Gospell in the behalfe of man as hee told Iohn Thus it becommeth vs to Mat â— fulfill all righteousnesse Math. 3. The Law inioined Circumcision therfore Christ must be circumcised the Gospel inioyned baptisme therefore Christ must be baptized for Christ came not to breake the Law but to fulfill it Secondly that hee might confirme the baptisme of Iohn to bee both reuerend and profitable lâ—st any should holde baptisme a vaine or friuolous thing Thirdly that hee might sanctifie the water to his mysticall end viz. to the washing away of sinne Hesych Christus ad sacrandas aquas baptismatis in Iordane baptizatus est that is Christ was baptized in Iordan to sanctifie the water of baptisme to the mysticall washing away of sinne Fourthly that hee might hereby shew his wonderfull humilitie for Phil. â— 6. though he were equall with God Phil. 2. 6. yet he makes himselfe of no reputation but comes euen among sinners to baptisme who notwithstanding knew no sinne Fiftly to teach vs that as he was baptized being the head so should wée his members to shew that baptisme is not lightly to be respected nor of any to be neglected therefore they that bring not their children to baptisme as much as lyes in them shut them out of the Kingdome of Heauen For Baptisme is necessary ad tollendam maledictionem as saith Pareus non vt pharmacum aut opus expiatorium sed vt sacramentum foederis obsignatorium non necessitate mediâ— sed mandatiâ— not as though outward baptisme either simply saued vs or without it no saluation could bee but because it is commanded It is therefore necessary â—ATATâ— propter mandatum Dei for the streight command of God but not praecise simpliciter absolute that as those that want it should bee damned for whom the blockish Papists haue deuised a Lymbus infantum Sixtly to testifie the blessed communion and fellowship that hee our head hath with vs his members to our vnspeakable consolation Seuenthly to signifie to all the world that hee came to bee baptized with the baptisme of death For baptisme doth reprensent dying to sinne so Christ dyed for sinne Luke 12. 50. Luk. 12. 50 I must be baptized with a baptisme and how am I grieued till it be ended Eightthly vt veritas typo respondeâ—et that the truth may answere in euery respect the type and figure for as the high Priest when hee was inaugurated they first washed his whole body with water Afterwards hauing put vpon him his priest-like garments and brought him to the open view of the people they sounded trumpets and powred oyle vpon his head Exod. 29. Exod. 29. 4 5. Num. 10. 3 4 5. Num. 10. 3. So Christ our Priest was washed by Iohn in Iordan in the open assembly of much people a voyce thundred from Heauen and with the spirit of grace hee was anointed with Psal 45. 7. the oyle of holinesse aboue his fellows Psal 45. 7. And thus yee see the reasons why our Sauiour would be baptized Oh how are wee bound to his maiesty that