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
God Thirdly because God doth there raigne perfectly and to him there is done absolute obedience Fourthly because from thence hee manifesteth himselfe to vs by Reuelations Oracles Visions and the like and from thence hee gouerneth the world sending light heate raine and such like So that in that he is said to bee in Note Heauen his Maiestie doth not onely appeare but also his Dominion and Power to which all things in heauen and earth are subiect as his Goodnes in the word Father so his power in these words in heauen are manifested to vs. Vses This therefore first teacheth vs that wee must humble our selues in ◠our prayers before the great God of heauen and earth who is able to damne both body and soule in hell fire Secondly wee must come before Him with all possible reuerence because Hee is not an ignoble father or earthly but an heauenly Father and a glorious Maiestie Thirdly wee must mount vp our hearts to heauen when wee pray and there be present with God Fourthly wee must pray especially for Heauenly things we must look for all good things for body and soule from thence and our conuersations must likewise be holy and heauenly Thus much of the second part of this Preface The second part of this Prayer are The secōd part the Petitions themselues in number sixe The first thrée concerne Gods glory The first Petition the latter three our owne good The first Petition Hallowed bee thy Name This is put in the first place to Note shew that Gods glory is to bee preferred aboue all things euen aboue the care of our owne soules saluation By hallowed or sanctified is not Hallowed meant that we should adde holinesse to God but to acknowledge Gods Maiesty holy and euery way excellent as it is the like phrase is vsed in the Gospell of Luke Wisedome is iustified Luk. 7. 35. of her Children That is acknowledged and declared to be iust By the name of God is not heere Name meant his Commandements as Leu. 22. 32. Neither the authority of God as Math. 28. 19. But by the name of God is vnderstood the Essence of God as 1. Kin. 5. 5. and Psa 116. 13. and his Attributes by which his Maiesty is made knowne in some measure to vs as his Wisedome Power Holinesse Mercy Iustice c. So that in this Petition we desire these three things First that we may bee enlightned to know the Maiesty of God aright Secondly that wee may confesse and acknowledge the Lord to be such a one as the Scriptures haue recorded of him concerning his Greatnes Worthinesse and Attributes that he is a spirituall substance most Wise most Holy Eternall Infinite that he is Great without quantity Sweet without quality Euerlasting without time in his Greatnesse Infinite in his Power Omnipotent in his Wisedome inestimable in his Iudgements terrible Inuisible yet séeing all things Immutable yet changing all things Immoueable yet mouing all things Thirdly that wee may giue vnto ◠him his due honour and beare his Image of holinesse before the world in the heart by louing him and beléeuing in him in the tongue by reuerent speaking of him by praying to him and praysing him in the whole man by obeying him and holily liuing to him These therefore faile in the performance of this first Petition First all Atheists that acknowledge no God Secondly all Heathen Idolaters ◠and ignorant persons that worship not God aright Thirdly all Infidels that depend not vpon his al-commanding Power and might Fourthly all proud personal that séeke not Gods glory but their owne Fiftly all swearers and all that vnreuerently take the name of this great IEHOVAH in their mouths Sixtly all hard hearts that will neither be allured by his mercies nor moued by his iudgements Seuenthly all vnthankfull wretches for the benefits continually receiued from him Eightly all that are negligent in offering vp the Spirituall sacrifice of prayer and call not vpon his Name Ninthly all prophane people and vngodly liuers whatsoeuer as Adulterers Drunkards Lyers c. Thus much concerning the first Petition The second Petition Thy Kingdome The secōd Petition Thy come This word Thy sheweth that there is a double Kingdome First the Kingdome of God Secondly the kingdome of Satan called the kingdome of darknesse Col. 1. 13. Wee pray therefore that sinne may not reigne in our mortall bodies that wee may not bee bond-slaues to the prince of the ayre but that the Lord would admit vs into his Kingdome and rule and reigne ouer vs by his holy Word and Spirit This word Kingdome is taken Kingdom many wayes in the Scriptures First it is taken for the gouernment of the whole world as Psalme 145. 13. Thy Kingdome is an euerlasting Kingdome and thy Dominion endureth throughout all ages Secondly it is taken for that gouernment whereby the Lord ruleth and reigneth in the hearts of the Elect in this World by his Word and Spirit which is called the Kingdome of Grace The Kingdom of God is within vs Luke 17. 21. Thirdly it is taken for that gouernment whereby hee ruleth in heauen most perfectly in the Saints and Angels and this is called the Kingdom of Glory In this Kingdome the Elect shall reigne with Christ for euer Psal 94. 14. In this Petition the first acceptance is not to be vnderstood but the second of Grace and the third of Glory So that in this Petition we desire these thrée things First that the Lord would build in vs the Kingdom of Grace and rule in our hearts by his Word and Spirit sanctifying our spirits to all obedience and godlinesse Secondly that this Kingdome of Grace may bee increased in vs dayly that wee may grow Ephes 4. 15. in grace and godlinesse from the measure of the gift of Christ Eph. 4. 7. to the measure of the age of the fulnesse of Christ Ephes 4. 13. Thirdly that our hearts may bee inflamed to long for and desire the Kingdome of Glory that sinne and all wickednesse confounded we may perfectly glorifie our heauenly Creator as Paul prayed Phil. 1. 23. I desire to bee dissolued and bee with Christ and as the Saints of God Romans 8. 23. Wee that haue receiued the first fruites of the Spirit euen wee doe sigh and mourne waiting for the Adoption euen the Redemption of our body These therefore faile in the performance of the second Petition First they that suffer sin to raigne in their mortall members and yeeld obedience therevnto Secondly they that quench the Spirit of God and will not be ruled by the good motions and holy directions of the same Thirdly they that make no conscience of their wayes that contemne the counsell and hearing of the word and pray not heartily for the frée passage and flourishing estate of the same Fourthly they that labour not for perfection in grace Fiftly they that are not prepared for the comming of CHRIST neither wish nor long for
in thought word and worke O Lord our God we must needs confesse with mourning and sorrowing hearts and spirits that we were all borne in sin all conceiued in iniquity and that all our life hitherto hath beene most fearefully corrupted and stained with all manner of sinfull transgressions to the great dishonour of thine owne Maiestie to the great discomfort of our owne soules and to the euerlasting confusion both of soule and body in thy iust iustice and iudgement in the world to come Yea O Lord we cannot but confesse that so soone as euer wee came into the world thou mightest iustly for our sinnes haue taken vs both body and soule and giuen vs our portion in the lake that burneth with fire and brimstone it is thy great mercy that thou hast spared vs hitherto and not consumed vs from the face of the earth To thee therefore God of endlesse compassion we most miserable wretches make our pitious mone to thee in Christ Iesus wee come now for mercy heare vs heale vs helpe vs and haue mercy vpon vs pardon and forgiue vs all our sinnes let shine thy fauourable countenance towards vs and say vnto our soules that thou art our saluation Thou hast promised in thy holy and heauenly Word that a broken and a contrite heart thou wilt not despise Fulfill therefore now O Lord this thy gracious promise to vs that are weary and laden with the affrightments of sinne and that offer vp our prayers with grones that cannot bee expressed Wash vs O Lord in the bloud of Iesus Christ make vs cleane within and without by thy sanctifying and renewing grace preserue vs both in body and soule from the guilt and punishment of all our mis-doings assure our consciences of the same by faith and seals vs by thy good Spirit to the day of redemption And heauenly Father wée humbly intreate thee to worke thy good worke in euery soule of vs to giue vs faith in thy promises zeale to thy glory loue to thy truth obedience to thy will care and conscience to walke vpright before thee in all our wayes and to offer vp our soules and bodies a liuely sacrifice to the seruice of thy Maiestie in holinesse all the dayes of our life to come And in these our prayers we craue also at thy mercifull hands thy gracious blessings for all thy faithfull Children and elect persons wheresoeuer dispersed and howsoeuer distressed vpon the face of the earth and more especially for these thy churches amongst vs of Great Brittaine France and Ireland replenish the Kings most excellent Maiestie with all necessarie graces meet for so worthy a Personage Redouble thy gracious Spirit vpon our most hopefull Prince and multiply thy blessings vpon all His Royall Issue Blesse all the Nobility of our Land all the reuerend Clergy from the highest to the lowest all of the ciuill Magistracy all Schooles of learning with the two Vniuersities of Cambridge and Oxford and all the Commons of this Realme shew pitty vpon all thine that are in any kinde of tribulation or affliction especially vpon all those that suffer persecution for thy Gospels truth comfort all those that lye languishing in spirit Soule-sicke at the heart for remorce of their sinnes say vnto their Soules that thou art their Redemption Blesse moreouer we beseech thee all that are deare and neere vnto vs in the flesh as our Parents Father and Mother Brother and Sister and Kinsfolke together with our deare Friends and Christian acquaintance absent or present Lord bee present with them and keepe them as the apple of thine owne eye from euery euill worke and way to thy euerlasting Kingdome and saluation And holy Father we finally entreat thee to redouble thy gracious blessings vpon euery one of vs at this time humbled in Prayer before thee blesse vs bodily and spiritually giue vnto our bodies comfortable rest and sleepe that so wee may be the fitter to do the works of our seueral vocations before thée and grant vnto our soules the continuall assistance of thy grace that they may neuer sléepe in sinne but that they may be alwaies waking and wayting for the comming of our Lord Iesus to Iudgement that so Soule and body may bee preserued from the euill of sinne in this life and from the euill of damnation in the world to come and that for Christ Iesus his sake our sole Sauiour and onely Redéemer to whom with thée and thy blessed Spirit thrée glorious persons but one Essentiall God we offer vp all possible Thanksgiuing and praise this euening and euerlasting Amen FINIS Tormenting TOPHET OR A TERRIBLE DESCRIPTION of HELL Able to breake the hardest heart and cause it quake and tremble Preached at Pauls Crosse the 14. of Iune 1614. The fifth Edition corrected and amended Esay 30. 33. Tophet is prepared of old it is euen prepared for the King he hath made it deepe and large the burning thereof is fire c. Printed at London by George Purslow and are to be sold by John Clarke 1620. TO THE RIGHT Worshipfull and my verie deare friends Sir Lestraunge Mordaunt of Massingham Hall in the Countie of Norfolke Knight Baronet and Lady Frances Mordaunt his most louing Bed-fellow HENRY GREENVVOOD Wisheth all increase of Grace in this Life and Eternall Life in Life to come IT is and hath beene long since Right Worshipfull the custome of the Learned that when they commended to publike view therein ayming a◠common good their Christian pains and diuine indeuors knowing that the truth hath and alwayes had many oppositions and detractions to present them to men of high place and well affected in Religion that so their works might passe with lesse feare and danger of disgrace and opprobry I though vnlearned making bold to imitate their Christian policie herein haue presumed to present that doctrine to your Worships eyes that lately in publike place was sounded in your eares both of which senses are great instruments in the furtherance of our soules in the way of Gods Kingdome for as the eare conuayeth grace to the affections of the soule so the eye bringeth much matter to the vnderstanding of the minde nay the eare cannot so often be an Andito as the eye an Oratour to the Conscience For which cause your Worships nothing more affecting than growth in grace and Religion I haue attempted to commend to your often consideration Tormenting Tophet for as nothing allureth the heart to grace more then Gods mercies so nothing is more preualent against sinne than his fearfull and terrible Iudgements If therfore your gracious Worships shall vouchsafe to accept of these my poore presented pains it will giue much content to mine own heart doubtlesse answerable comfort to your owne soules And to conclude as the Lord hath aboundantly blessed your Worships with graces internal blessings externall So to vse the words of the Apostle the very God of peace sanctifie you still throughout and I pray God that your whole spirits and Soules
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
dreadfull Maiesty bewayling bitterly all our offences committed against thee and quaking and trembling for feare thou shouldest in thy Iustice vtterly cast vs from thée into that wofull Lake that burnes with fire and brimstone Lord we confesse by birth our foule pollution by life our manifold transgression and therefore ashamed wee are that are but dust and ashes yea worse most lothsome and abominable sinners to come before thée or commence the least sute vnto thee that art a Maiesty most pure abhorring and seuerely punishing all that worke iniquity Therefore oh Lord our God wee most humbly beséech thee not to deale with vs according to thy iustice and our owne merits for then shall we be vtterly condemned but comming vnto thée as a child that feareth to bée beat for thy Christs sake with the eyâ— of pitty and fatherly compassion look thou graciously vpon vs behold vs in him in whom thy Iustice will soone turne it selfe into mercy thy frowne into fauour thine indignation into euerlasting saluation Lord for thy fauour now and euer we craue grant therefore to vs that aske for pardon of our sins at thy hands alone we séek grant that we may finde at thy gate of Saluation we earnestly do knocke good Lord therefore open vnto vs. But because thy sacred Word doth tell vs that thou wilt looke to none but those that are of a contrite heart and tremble at thy words Lord fit and prepare vs all by true humiliation to imbrace the sauing health of our soules grant gracious God that we may mourne our sinnes thorowly and lament our iniquities bitterly not so much because they might iustly condemne vs as that they haue so highly displeased thée and moued thy Maiesty to anger that hast béene so merciful a God vnto vs O giue vs hearts to grieue for that we cannot sufficiently grieue for our sinnes committed against thée And gracious Father we further intreat that we may not â—nely taste of the sowre of thy Law but likewise receiue in thy good time and in good measure the sweet and vnspeakable comfort of thâ— Gospell grant that thy Sonne Iesus may bée Iesus to vs all that his righteousnesse may couer our vnrighteousnesse that his death may bring our soules to life that in him and for his sake thou wouldest â—e well pleased to make vs thine by adoption to witnesse the same to our soules by the infallible testimony of thy blessed Spirit to work in our hearts a strong and resolute perswasion of Faith whereby we may graspe and hold fast this thy great mercy in Christ towards vs to the peace of our consciences in this life and the saluation of our soules in the life to come And holy Father for as much as all those that haue put on Christ are become new creatures grant vnto vs a new heart and renew a right Spirit within vs purge vs from our sinnes wash vs from our iniquities infuse thy sauing grace into our Soules whereby wee may dye to all that is euill and liue to all godlinesse of life all the dayes of our life to come Frame our hearts deare God to true and perfect obedience obedience being the best sacrifice that thou requirest oh grant that all our delight may be in thy Statutes that it may be euen our meate and drinke to walke in thy Commandements indeuoring alwayes and in all places to keepe a cléere conscience both towards thee and man Teach vs blessed Father to rely vpon thée alone by faith to feare loue honour and truely obey thee in wisedome and true sanctity to giue no worship from thee that is onely proper to thee reuerently to thinke and speake of thy most glorious name and word carefully to sanctifie thy Sabbaths and wholly set them apart for thy seruice Giue vs grace also thou that art the Author and giuer of all grace to carry our selues dutifully to man to honour and reuerently respect all our superiours both in nature and place to preserue and maintaine the good name goods and bodies of our brethren amongst whom we liue and not impaire hurt or maliciously massacre the same to keepe our selues chaste and vnspotted from all fleshly lusts and euery act of vncleannes iniuriously to take away no mans right or due to speake the truth and not to beare false witnesse against our brethren to be content with our owne estates more or lesse and not to repine at or couet that which is others O grant that our liues may bee vnreprouable before thée and men But because O Lord of our selues we are able to doe no good thing but it is thou that workest the will and the deed Lord therefore stand euer by vs with thy preuenting assisting and consequent grace whereby we may be able in some measure to do thy will on earth as thy Angels doe it perfectly in heauen Moreouer heauenly Father wee fully beléeuing our selues to be true and liuely members of that body mysticall whereof our blessed Sauiour is the Head doe earnestly desire at thy gracious hands the like mercy for the whole body of Christs Church as we beg for our owne soules Lord blesse and defend thy Church and Chosen in all Kingdomes of the earth wheresoeuer inlarge the bounds of thy Gospell increase the number of thy Saints daily adde vnto thy Church such as shall bee saued Blesse the Kings most excellent Maiesty with all spirituall blessings in Christ Iesus meet for so great and worthy a personage with the Prince and His whole issue in this Kingdome and beyond the Seas Grant that He may neuer want one out of his own loynes to sit vpon his Throne for the maintenance of thy Gospell till the comming of Christ in the clouds Blesse all afflicted members whether grieued in conscience troubled in body or persecuted for the Gospell according to their seuerall ocâ—â—sions and need Blesse those that are neerer and dearer vnto vs in the flesh as are our Parents and kindred whether father or mother husband or wife brother or sister or childe with our Christian acquaintances and friends kéep them all and vs with them to thine euerlasting kingdome and saluation And in mercy good Lord this night looke downe vpon vs preserue vs and ours from all dangers bodily ghostly within doores and without giue vnto our bodies a comfortable rest and sléepe that they may be more able to do the works of their particular vocations before thee and swéet Lord watch euermore ouer our poore soules kéepe vs from sin and euill both sleeping and waking and when that sléepe of death shall fall vpon vs grant that our soules may wake to thy glory and saluation euerlasting and that for Christ Iesus his sake our onely Lord and euerlasting Redéemer to whom with thée and thy good Spirit three persons but one God wee heartily desire to offer vp all thanksgiuing and praise this euening and euerlasting Amen THe grace of our Lord and Sâ—uiour Iesus Christ and the loâ—â— of God our heauenly Father and the most blessed presence of God the holy Ghost bee with vâ— all and within vâ— all both in Soule in Spirit and in body and with all things that remaine or belong vnto vâ— either within dores or without this â—ight and euerlasting AMEN FINIS
cannot be recouered time passed can not be recalled Eccâ— nunc tempus acceptum sayth â— Cor. 6. 2. the Apostle Behold now the accepted time behold now the day of saluation This life is the time wherein our election must be made sure and sealed vp to our spirits by the infallible testimony of the good spirit of GOD This life is the time wherein enerman in his calling must worke out his saluation with feare and trembling This life is the time wherein wee must bee admitted into the kingdome of Grace if euer wee looke to be admitted into the Kingdome of Glory In this life must wee be matriculated into the mysticall body of the Church if euer we will look to sit at the Bridegroomes Table in Heauen In this life must we haue heauen in inchoation if after this life wee will haue iâ— in perfection The Husband-man will in no wise slacke his opportunity and omit his time in tilling and sowing his ground that in Summer he may haue the better croppe The Trades-man will not misse his Fayres Markets that hee may increase his stocke the more in those his painefull affayres The Storke in the Ayre the Turtle the Ieâ—em 3. â— Craâ—e and the Swallow obserue their times as sayth the Prophet the little silly creature the Ant by name â—â—ou 6â— gathereth in Summer whereby shee may liue in Winter Euen so should euery Christian take his time and treasure vp with the painefull Bee the hony of good works in the hiue oâ— his hart in this life that he may will the faithfull seruant be welcommed into his Masters ioy in the life to come But alas alas men are so assotted with blindnesse and ignorance that they may be sent to the very senslesse creatures for wisedome in this point Aske the beasts and they shall Iob. 12. 7 8 teach thee and the fowles of heauen and they shall tell thee saith the iust man Iob or speake to the earth and it shall shew thee or the fishes of thâ— sea and they shall declare vnto thee Esays Oxe knoweth his Masters stall Esay 1. 3. â— and his Asse his Masters crib but miserable man hath not knowne his Maker O let vs not be worse then Horse Asse and Mule that haue no vnderstanding but let vs in the feare of God know our times and seasons Let vs seeke the Lord while he may be Esay 5â—â— found and call vppon him while he is neere Let vs in no wise post off our amendment from day to day Let vs â—iue no longer in carelesse security like sensuall bruitish and hellish Epicures that neither beléeue nor yet respect the iudgement to come that â—ing that cursed Epitaph of Sardanapalus â—â—â—e bibe lude charum praesentibus exple Poet. Deliâ—â—â—s animum post mortem nulla voluptas Id est Eate drinke play and be merry liâ—e in all kinde of pleasure for after dâ—ath there is no pleasure That say with the old man in the Poet Because my dayes are shorâ— which I haue heere to liue To women wine and pleasant sport I meane my selfe to giue Let vs not be like those foolish Virgins that knocked at the gates of heauen too late when the doores were shut against them For after this life there shall be no place for pardon noâ—â—â—â—e for Repentance therefore in time looke to the wel-fare of thy deere Soule that thy Soule may fare well not for a time but for euer One depth saith the Psalmist calleth Psal â—â—â— for another The depth of our misery crieth for the depth of Gods mercy let vs therefore be as swift in running the race of Christianity as ouâ— liues are swift to leaue vs let vs bâ— as swift to kill sinne in vs as sinne is to kill vs. O beloued let vs bâ—e as swift to pull out the sting of the Scorpion which is sinne as he is with his sting swift and ready to stâ—bbe â—s aâ— the heart and wound our soules incurably that when death â—he end of our Race shall come which is mâ—sâ— certaine and yet his time most vncertaine it may be vnto â—â— â—â— it is to all the Saints of God Iaâ—â—a 〈…〉 〈…〉 um refâ—iâ—erâ—â— â—â—â—lâ— ascensiâ—â—is in câ—lum id est The gaâ—â—â—â— life the end of miseries the beg 〈…〉 of euerlasting refreshing and the 〈…〉 r of ascension to the highest aâ—â— happiest heauens So runne that ye may obtaine Text. Secondly Qualiter currendum id est How must we runne To obtaine So runne If wee will runne to obtaine wee must runne these three wayes First Directè recta via the right way Secondly Celeriter seu festinanter Swiftly or speedily Thirdly Perseueranter Perseuerantly holding out to the end First therefore that wee may obtaine we must run directly the right way that leadeth to life Those that run in a race will not make the furthest way about the néerest â—ay home as wee say but they will take the shortest cut that may be and run the directeâ—t way that can be that they may the rather obtaine So should wee run in the right way that leadeth to life if wee will obtaine life euerlasting 〈…〉 speaking of mans creation 〈…〉 sâ—â—th that Hâ—mo incedâ— erectus in coelum id est Man goeth right vplifting his eyes toward Heauen Os homini sublime dedit coelumque tueri Ovid. iussit Id est God gaue man a lofty face a face to behold the heauens whereas other creatures fasten their eyes vpon the centre of the world from whence they came hanging down their heads to the earth like Bul rushes As man therefore was created pure and vp right in Soule and straight and right in body carrying his head toward heauen so must he run if euer he will obtaine heauen in the straight way and right path that leadeth to Heauen Many there are that séek the Lord and finde him not because they seekâ— amisse so many there are that runne yea all men liuing are runners yâ—â— are they far from obtaining becausâ— they run amisse There are foure sorts of grounâ— yet but one â—ructiâ—erâ—us there are foure waâ—es in the world yet but â—â—â— and that a narrow one that leadeth to life Generally there are but these two the way of Godlinesse and the way of Inâ—quity whereof the one in the Gospell of Mathew is called The broad way and thâ— other The straight and â—arrow gate yet S. Iohn considering the multiplicity of this dangerous Labyrinth doth cut out this â—road way into thrée maine heads into â—uxury Couetousnesse and Pride â— Iâ—â—â—â— â—6 saying Whatsoeuer is in the world is either the concupiscence of the flesh the concupiscence of the eye or the pride of life Haec tria pro trino numine mundus habet 〈…〉 Id est This is the trinity which the world doth worship These wayes are wide and large and whole multitudes walke in the same Magna pleâ—â—â—â—dâ— homâ—num sed magna solitudo bonorum id est There
Godly Medicina est non pâ—na castigatio non damnatio id est is a curing medicine not a destroying punishment a profitable chastisement not a deuouring condemnation For diuers causes therefore doth the Lord suffer his deare children to be afflicted First to weane and winne them from the loue of this wicked world for in prosperitie wee are ready to bee forgetfull of God and of our selues also wee are ready with the deafe Adder to stop our eares at the voice of the Charmer charme hee neuer so wisely The weed is ready to ouergrow the corne and the flesh ready to dominéere ouer the Spirit But by afflictions wee are brought to hate that which before wee loued and to embrace that which before wee loathed Well therefore sayth Gregory Aâ—remâ— Gregory cordis tribulatio aperit quâ—â—â—â—â—â— prosperitas huius mundi claudit id est Tribulation doth open the â—â—re of â—â—â— heart which worldly prosperity doth many times shut As Antiochus in his prospâ—â—â—ty thought himselfe equall with â—â—â— yea aboue God but hauing in 〈…〉 of his Chariot and being in 〈…〉 ty hee sung a new song saying I◠〈…〉 stum est hominem moâ—â—alâ—m 〈…〉 Deo id est O! it is meete and requâ—sit for mortall man to be subiect to the immortall God So Alexander being hurt with an arrow sayd Homines dicunt esse me filium Iouis sed sâ—gitta haec probat me esse mortalem Id est Men say that I am the sonne of Iupiter but this arrow proueth me to be but a mortall man So Nebuchadnezzar proudly vaunted himselfe against the Lord of Hosts in his prosperity But when the Lord tooke him to taske metamorphosing this proud king into a base beast then could he say That the Dan. 4. 34. Lord was able to abase all those that walke in pride Thus therefore doth the Lord chassen vs in this world that wee may neither bee intangled with the loue of this world Nor bee condemned with 〈…〉 this world For as the Nurse to weane her child seem thirsting after her milke â—oth anoint her teat with Aloes or some such bitter thing euen so our heauenly Father to weane vs from the pleasure of this wicked world doth send vs many sharpe afflictions in this world Secondly the Lord suffereth vs to â— be afflicted thereby to draw vs to amendment of life Before I was troubled Psal 119. 67. I went wrong but now haue I learned to keepe thy Law The rod saith Prou. 29. Salomon bringeth wisedome As the rod of Moses striking the Deut. 8. stony Rockes caused whole Riuers of water to flow there-from So the Lord striking vpon our stony hearts with the rod of affliction causeth vs to shed forth buckets of teares for our sinnes committed Aduersa corporis animae remedia sunt Isâ—d aegritudo carnem vulâ— erat sed mentem curat id est The affliction of the body is wholesome Physicke for the soule it killeth the flesh but cureth the Spirit it woundeth the outward man but renueth the inward Cum infirmor tunc fortior sum i. when I am weake then I 2. 〈…〉 1â— 10. am strong Afflictions therefore may bee fitly compared to a Gold-smiths Forge which tryeth the pure Gold from the impure drosse It is like a purgation which expelleth corrupt humors from the Body It is like a Shepheards crooke whereby the Lord doth bring againe his wandring sheepe to the fold It is called of the Prophet Virga Ierem. 1. vigilant i. a watchfull rod a rod that keepeth men in continuall watchfulnesse The Prodigall child that wandred Luke 15. farre in the by-wayes of sinne by this sheep-crooke was brought back again to his fathers house So the Lord by this meanes doth bring home many that haue erred from the way of truth and wearied themselues in the way of wickednesse For as the carefull mother cannot see a more amisse in her beloued child but will immediately wash the same away So our heauenly Father cannot endure the blemish of sinne vpon the face of his deare children but hee will wash it presently away with the water of affliction If thou sinnest to day he afflicteth to morrow Thirdly the Lord suffereth vs to be afflicted that wee may the more earnestly call vpon him and the more spéedily seeke vnto him Mala quae nos hic Gregory premunt citius ad Deum ire compellunt i Aduersitie that oppresseth vs here in this world doth make vs swiftly and speedily runne to the Lord. Lord in their streights they sought Esay 2â— 16 Dan. 13 4 thee Susanna being ready to bee put to death cryed out to the Lord. The Prophet Ionas being in the Whales Ionas 2 1. belly powred out his prayers to the Lord. Dauid in many of his Psalmes being in trouble called vpon the Name of the Lord especially in the 1â—0 Psal De profundis clamaâ—â— ad te Domine â—sal 〈…〉 Domine exaudi vocem meam id est Out of the deepe haue I cryed vnto thee O Lord Lord heare my voice c. So the Prodigall child beeing in a straight sought to his father de ring 〈…〉 1â— 1â— him to make him but as one of his hirâ—d seruants So the Disciples when the ship was ready to suffer naufrage by reason of the tempest awaked their Master saying Lord saue vs we perish So Peter being ready to sinke cryed Mat. 14. â— out to Christ saying Master saue me Therefore that men may be compelled to seeke the Lord hee sendeth afflictions vpon them according to that of good S. Augustine A Deo premuntur Augustine iusti â—t pressi clamant clamantes exaudiantur exauditi glorificent cum id est Men are therefore oppressed of God that being oppressed they may cry vnto him crying vnto him hee may heare them and hearing them he may deliuer them and deliuering them may bee glorified of them Fourthly the Lord doth suffer vs to bee afflicted thereby to try vs whether wee will depart from him in time of trouble yea or no. And thus was Iob tryed of the Lord For though the Lord had permitted Satan to tempt him his enemies to vndoe him his children by sudden death to bee taken from him his body to bee afflicted from top to toe with Byles Botches and Sores hauing no sound part throughout his wife to bee an occasion of offence vnto him who in these his distresses should haue beene a comfort to him yet notwithstanding all this Iob sinned not against his Maker yea hee was so farre from mistrusting in God as hee sayd Though the Lord killed him yet would hee put his trust in him and so farre from murmuring against him or cursing him as with admirable patience in them he blessed the Lord for them saying on this heauenly manner The Lord giueth and Iob 1. the Lord taketh away blessed bee the name of the Lord. Thus were the Apostles and the holy Martyrs tryed who were so
Christ shall come to iudgement Esay â—â— with Fire which shall haue two properties To burne this propertie shall punish 〈…〉 â—◠〈…〉 thâ— wicked to shineâ— this property shall comfort the Saints as faith Theodoret. And what shall hinder the being of fire in hell when the extremity of tortures shall bee put vpon the damned he that will not beleeue this shall one day seele it to his sorrow If then it bee granted that there is substantiall fire in hell the next question will be Whether it â—ee Materiall Quaest â— Corporall or Spirituall Surely Materiall fire that is fire 〈…〉 ◠〈…〉 nourished and maintained with wood it shall not be for as the flashings of Aetna and Vesâ—â—ius and other places of the earth do burne without fuell so shall the fire of hell doâ—â—e that is able to make the damned â—â—â—◠〈…〉 〈…〉 is able to maintaine this fire without wood Whether then it bee Corporall or Spirituall for if it bee Substantiall it must be one of these Gregory calls it Gregory Ignem incorporeum a Spirituall fire but that is not likely for it passeth the nature of fire to be Spirituall and to goe about to make it Spirituall is to make it no fire at all But it is most probable that it is and shall be a Corporall fire with an extraordinary afflicting power giuen vnto it tormenting both Soule and body Saint Augustine affirmeth the fire 〈…〉 of hell to be Corporall If it bee Corporall whether it tormenteth Q 〈…〉 the body only or both Soule and body and how a Corporall fire should worke vpon a Spirituall substance Saint Bernard sayth that Ignis exteriùs 〈…〉 d◠〈…〉 domo â—â— 38. carnem comburâ—â— vermis interâ—ùs conscientiam corrodet id est Fire shall outwardly burn thy flesh and a worme shall inwardly gnaw thy conscience Againe he saith Duo mala sunt vermis Idem part ser 16. ignis altero roditur conscientia altero concremantur corpora that is the worme fire are two insufferable torments by the one the soule is vexed by the other the body scorched Againe he saith In earne cruciabuntur Idem meditat 4. cap. per ignem in spiritu per conscientiae vermem that is in the flesh they shal be tormented by fire and in the Spirit by the worme of conscience Isodore saith that there is duplex Isodor de summo bono l. 1. c. 31. poena damnatorum quorum mentem vrit tristitia corpus flamma that is Their minds burne with sorrow and their bodies with the flame Beda saith Ignis erit poena extrinsecus Bed l. 3. in ca. 9. Maâ— sauiens vermis dolor interiùs accusans that is The fire shall be a torment outwardly raging and the worme a griefe inwardly accusing Though these maintaine fire in Hell yet they hold as you see that it is not of power to touch the soule but only to torture the body but â—â—m perswaded according to the iudgemeÌ„t of many learned Fathers That this fire tormenteth both body and Soule Zanchy de Operibus Dei saith That 〈…〉 O 〈…〉 〈…〉 1. 〈…〉 19. the diuels mens bodies and soules are tormented with fire euerlasting For as they were as Simeon and Leui brethren in the same euil so both of them shall be tormented in the same fire Iustine Martyr saith That the diuell Iust Mar◠〈…〉 â—â— 1. 〈…〉 〈…〉 shall suffer punishment and vengeance enclosed in euerlasting fire and they are no bodies but spirits The truth of this is ratified by Christ himselfe Goe from me ye cursed Mat. 25. 41 into euerlasting fire prepared for the diuell and his angels And the spéech of Diues prooueth this most true for it is no Parable but History as Chrysostome sayth Chrysâ—st Parabolâ— sunt vbi exemplum ponitur tacentur nomina that is Those are Parables where an example is propounded and no names mentioned he crieth out and shall for euerlasting I am tormented Luk. 16 24 in this flame And if a man will not beléeue this I make bold to vse against him the words of Ruffinus who saith Si quis Râ—ffinus negat diabolum aeternis ignibus mancipandum partem cum ipso aeterni ignis accâ—piet vt sentiat quod negauit that is If any man doth deny that the Diuell is tormented with euerlasting fire hee shall one day bee partaker with him of that fire that hee may feele that which hee would not be brought to beleeue But how this Corporall fire shall torment the diuels and the spirits of the damned I know not and I trust neuer to know and it is but curiosity to be too too inquisitiue in these points for as a Father sayth Melius est dubitare Augustine de occultis quà m litigare de incertes viz. It is better to doubt of vnknowne things then to striue for vncertaine Compesâ—at igitur se humana temeritas id quod non est non quaerat ne illius quod est non inueniat that is Let no man rashly meddle about those thingâ— that are not reuealed lest hee findeth not the good of those things that are reuealed It beeing probable that there is in hell a Substantiall and Corporall fire that vexeth both the soules and bodies of the damned let vs now sée the difference of this fire from our elementall fire This fire of hell differeth from our Ignis inferni medium differt ab â—lementari elementall fire in fiue respects First In regard of heate Our fire in regard of hel fire is but as fire painted on a wall in regard of our fire Oh it is fierce and an intolerable fire We reade of one who vpon the violence Exemplum of any strong temptation would lay his hands on burning coales and beeing not able to endure the same would say to himself O! how shal I be able to indure the paines of Hell fire The fire into which Sydrach Misach Dan. 3. 21. and Abednego were cast was excéeding fearfull but alas nothing to hell fire Esay speaking of this terrible fire saith Who is able to dwell in this deuouring Esa 33. 14. fire or who shall bee able to dwell in these euerlasting burnings Secondly In regard of light our fire giueth a comfortable light but the fire of hell giueth no light Cremationem habet lumen verò non Greg. Moral l. 9. c. 46 habet saith Gregory It burneth but giueth no light at all It is a darkish fire saith Basil that Basil in Psa 33. hath lost his brightnesse but kept his burning Phauourinus in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hades Phauor in verb. hades is a place voyd of light and full of eternall darknesse Sophocles cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blacke Sophoc in Oedipo darknesse Euripides cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Eurip. in Aristide house without Sunne-light Theognis cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
thus would vouchsafe to pay our debt like a good Cyrenite that thus would stoope to carry our crosse and fulfill euery part of the Law for our sakes to saue our poore soules euerlastingly aliue Thirdly The element water It is Iohns owne confession I baptize with water Wee reade of many baptismes in the holy Scriptures First Baptisma typicum A typicall baptisme wherewith Paul sayth that the Israelites were baptized of Moses in the sea 1. Cor. 10. 2. That was a 1. Cor. 10. 2. type of baptisme for as baptisme to vs is a passage by death to life so was that passage through the sea to the shore a passage through death to life Secondly Baptisma Iudaicum A Iewish Baptisme wherewith Iudith is Iudith 12. â— Heb. 9. 10. said to haue baptized her selfe before prayer in a fountaine of water Iudith 12. 7. de quo Heb. 9. 10. Thirdly Baptisma Pharisaicum A Pharisaicall Baptisme Baptisma calicum vrceorum A Baptisme of cups and pots and hands before they ate Marke Fourthly Baptisma sanguinis A baptisme Luk. 12. 50 of bloud Luke 12. 50. I must bee baptized with a Baptisme and how am I grieued till it bee ended called baptisma Martyrij A baptisme of Martyrdome Fiftly Baptisma aquae called baptisma fluminis A baptisme of water wherewith Iohn baptized Sixtly Baptisma Spiritus A Baptisme of the Spirit called Baptisma flaminis the baptisme of fire wherewith Acts 2. the Apostles were baptized Acts 2. wherewith Christ baptizeth he shall Mat. 3. baptize with the Spirit and fire Mat. 3. The Spirit is compared to fire in a triple respect for as fire doth Illuminare inlighten Calefacere make warme Comburere burne vp So the Holy Ghost doth inlighten the vnderstanding make warme with zeale the affection and burne vp the drosse and corruption that is in the Soule But Iohn baptizeth with water A â—it element for this Sacrament For as Augustine saith Si Sacramenta similitudinem quandam earum rerum quarum sunt Sacramenta non haberent vtique non essent Sacramenta If Sacraments had not a liuely representation of those things whereof they are Sacraments they should bee no Sacraments Now water doth notably resemble Christs Spirit and bloud and that in many respects First as the water washeth a way filth from the body so doth the Spirit sinne from the soule Secondly as euery generation is ex humida or aquosa materia of a waâ—ry matter where vpon some of the Philosophers as Thales said that water was the beginning of all things So regeneration by the Spirit of grace is resembled here in the Sacrament by water Thirdly as water maketh the earth fruitfull sertill full of increase So that Spirit that moued vpon the waters Gen. 1. 2. makes vs fruitfull in all good workes Fourthly as water doth very much refresh a man in his extremitie of heate So the Spirit of grace refresheth vs in the fiercest fire and greatest heat of tribulations Fiftly as water doth quenth the thirst of man and beast So doth the Spirit of grace quench our thirst after temporall things Ioh. 7. 37. He that is Ioh. 7. 37. a-thirst let him come to mee and hee shall neuer thirst more This sacramentall water is figured per aquam expiationis by the water of Num. 19. Expiation Numb 19. This sacramentall water is figured per aquam illam by that water which Ezekiel saw goe out of the right side of the Temple Ezek. 47. This sacramentall water is figured per fontem illum by that fountaine which the Lord promised by his Prophet Zach. 13. But this sacramentall water is especially figured per aquas diluâ—ij by the water of the floud Gen. 7. for as that Gen. 7. water drowned the old world so water in Baptisme as it hath reference to the Spirit of grace drowneth the old man and washeth away all corruption and sinne in which respect baptisme is called Lauacrum regenerationis mentanominicâ— The Lauer of regeneration T it 3. 5. Tit. 3. 5. So that water yee sée is the element that Iohn vseth in baptisme aqua pura simplex vulgaris pure simple and common water not mixt not made not stilled not oyle not blood not fire nor any other element not salt in the mouth not spittle in the eares and nostrils with a pronunciation of the word Ephata be thou open not milke not honey to signifie the right they haue to the heauenly Chanaan not Chrysine or holy oyle for the anointing of brest and forehead to signifie the anointing of the Spirit not burning lights to signifie their deliuery from darknesse to light A couple of notable heretikes Seleucus and Hermias baptized their children aqua igne in water and fire also Musculus saith that it is reported that certaine Christians of India baptize their children aqua igne in water and fire also signaculo crucis per ignitum ferrum fronti impresso branding them on the forehead with the signe of the crosse with a hot burning yron but this is horrible and hard Horrible because cursed is he that addeth or diminisheth from the Word of the Lord Deut. 12. 32. An horrible thing that wee should make our selues wiser then Christ what Christ hath commanded to bee vsed in this Sacrament that in the feare of God let vs do adding nothing to the same for that is abomination An hard thing to bee burned in the Sacrament therefore wee are much bound to Christ for those Sacraments we haue for they are very easie the old were hard and bloudy in Circumcision bloud lost in the Passeouer life lost The Sacraments of the New Testament are virtute maiora vtilitate meliora actu faciliora numero pauciora id est for vertue greater for profit better for act easier for number fewer And as this Baptist here baptized with water so wee must know that it passed his power to baptize with the Spirit and fire Cyprian giueth to Iohn onely outward baptisme Longobard sayth that Iohannis operatio visibilis tantum exterius Lauantis muisibilis gratia Dei Interius operantis Iohns baptisme washed without but it is Gods grace that washeth within Iohns baptisme was not called the baptisme of repentance as though all that were baptized were regenerate but because it was a signe and token of repentance Augustine dares not altogether derogate remission of sinnes from Iohns baptism neither dares he simply giue remission of sinnes to the same It is not beloued it is not in the Ministers power to regenerate neither is there such a sacramentall vnion twirt the signe and the signified as he that takes the one must of necessity take the other then Simon Magus should haue had the Holy Ghost for he was baptized Neither are they cast away that cannot come to bee baptized with water then whither went the Thiefe that beléeued hee was not baptized yet in Paradise And whither went the child of Dauid It was not
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