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
the resemblance betwéen them for as a debt doth bind a man either to make satisfaction or else goe to prison so our sinnes bind vs either to satisfie Gods Iustice or else to suffer eternall damnation And because wee cannot of our selues satisfie the one nor willingly would in our selues suffer the other in Christ therefore wee sue to the Lord for the forgiuenesse of them And vnder this forgiuenesse of sinnes are vnderstood these benefits as Iustification Sanctification Redemption and Glorification Againe by sinne heere is not Our sinne meant the guilt only but the punishment also due to vs for the same As we forgiue c. These words As we forgiue are not as Papists imagine the cause why God should forgiue vs because we forgiue others but a signe that God will forgue vs. Therefore these words as we forgiue are added for these two causes First for our instruction to teach â— vs that God requireth this at our hands that we should forgiue as we would be forgiuen that we should be merâ—â—full as hee is mercifull you know how he was serâ—â—d that hauing his debt forgiuen him would 〈◊〉 〈◊〉 〈◊〉 not forgiue his brother Secondly for our comfort â—o giue â— vs to vnderstand that if wee which bee sinfull men can remit wrongs and iniuries done against vs much more will our heauenly FATHER whose mercy is aboue al his works forgiue his seruants when in true repentance they shall turne vnto him O he is very ready to forgiue And in forgiuing our brethren we are to knowe that wee may forgiue the iniury done against vs but not the sinne therein done against God God only forgiueth sinnes Hee that stealeth offendeth the Law the iniury is done against him from whom hee stealeth but the sinne against Gods Law Thou shalt not steale hee may forgiue the iniury but God onely must the sinne So that in this Petition we desire these three things First vpon our confession and true humiliation for sinne that it would please the LORD not to lay to our charge either the guilt or punishment of our sinnes but in the righteousnes and in-vtterable passion of IESVS CHRIST hee would raze them out of the booke of his memory and saue our soules aliue Secondly that by the infallible testimony of his good Spirit and by a resâ—lute perswasion of faith hee 〈◊〉 â—â—â—ure our consciences of the fr 〈…〉 m and seale vs â—â—to the day of Redemption Ephes 4. 30. Thirdly seeing God requireth the like forgiuenesse at our hands towards our brethren wee further entreate his grace that we may as hearâ—â—â—y forgiue iniuries done against vs as we desire forgiuenesse of our own 〈◊〉 at the hands of God Thâ—se therfore faile in the performance of this fifth Petition 〈…〉 e here 〈…〉 ll Nouatians are ◠〈◊〉 〈◊〉 〈◊〉 who deny forgiuenesse of 〈…〉 after Baptisme 〈◊〉 the Church of Rome ◠〈…〉 ounded that auer 〈…〉 〈…〉 th remit the fault 〈◊〉 〈◊〉 〈…〉 ment a doctrine 〈◊〉 〈◊〉 〈…〉 table and diue 〈…〉 Thirdly the Catharists are heere also confuted who thinke they can be without sinne in this life Fourthly they that confesse not their sinnes and grieue not for their corruptions Fiftly that runne by wilfull disobedience dayly vpon Gods score and haue neuer care to come out of his debt Sixtly that endeuour not to kéepe a cléere conscience towards God and men Seuenthly that labour not for the peace of conscience that the world can neither giue nor take away Eightly that are so maliciously bent against their brethren that by no meanes can be brought to forgiue them these men are so farre from forgiuenesse at the hands of God as in effect they pray that hee would neuer forgiue them a matter most fearefull and much to be lamented Thus much concerning the fifth Petition The sixth Petition And leade vs The sixth Petition 〈◊〉 into temptation But deliuer vs from euill Leade vs not to be led into temptation â—eadâ— vs noâ— is to be ouercome of temptation and ensâ—ared therewith as a 〈◊〉 is taken in the net CHRIST was tâ—â—pled but not led into temp 〈…〉 〈◊〉 〈◊〉 to lead vs into tempâ—◠〈…〉 o respects 〈…〉 〈…〉 in his 〈◊〉 〈…〉 trument of 〈◊〉 wrath Into temptation Temptation in ◠〈◊〉 Scriptures is taken two manner of wayes First for that temptation where with the Lord doth proue and trye those that are his of which 〈◊〉 speaketh 〈◊〉 〈◊〉 â—0 Feare not for God is coâ—â—â— to proue â—on that is 〈…〉 wil â—bey His Preâ—â—nts 〈…〉 〈◊〉 19. Againe Psa 66. 10. Thou O God hast proued thou hast tryed vs euen as siluer is tryed Gods tryals alway tend to his owne glory and the good of his children Secondly it is taken and that more generally for that temptation wherewith the Diuell doth assault men and this is any inticement of the Soule or heart either by the corruption of mans nature the allurements of the world or the suggestion of the diuell to any sinne And in this sence God is said not to tempt any man Iam 13. The Fathers define temptation to be a corrupt affection tending or enticing to euill and to imagine this to come néere God it is horrible blasphemy The matter of temptation is in vs euen our owne concupiscence the Diuell néedeth but to bring his bellowes to this â—ire and it is forthwith kindled But deliuer vs from euill By euill Put 〈…〉 〈…〉 is not heere meant temptation for temptations are many times profitable but by euill is meant the sinne to which we shall be tempted by the diuell the world and our owne concupiscence which is of it selfe simply euill Lead vs not into c. that is though thou sufferest vs to be tempted yet suffer vs not to be led away and ouercome of temptations but deliuer vs from whatsoeuer euill we shall at any time be tempted to So that in this sixt and last Petition we desire 3. things First wee craue for grace at the hands of GOD whereby wee may withstand sinne and repell the power of temptations and not be swallowed vp of them Secondly wee craue that by the â— power of Gods all-sufficient grace when sinne assaulteth vs we may not be ouer-come of it but ouer-come it and be deliuered from the power and slauery of it Thirdly seeing sinne many times â— is more powerfull ouer vs then grace in vs wee desire that it may not take rooting in vs to reigne in our mortall bodies but speedily wee may be recouered and deliuered from it These therefore faile in the performance of this Petition First all that imagine God to bee the author of sinne GOD is the permitter but not the Author God is the Author of euery action but not the Author of the euill inherent Secondly those that desire absolutely to bee freed from all temptations for it is not said Let me not be tempted but Lead me not into temptation for alas this is the
nec prece neither by bribes nor entreaties would not euery man in that Citie bee in great perplexitie and feare So feare this Iudge who shal come with thousands of Angels in great Pompe Maiestie Glory into the Citie of this world and iudge the greatest part of mankind to death and damnation sparing no man neither precio nor prece neither by bribes nor yet by intreaties a Iudge that will vse no partiality A Iudge that is able to destroy both 〈…〉 2. body and Soule in hell fire for euermore Feare this Iudge this terrible Iudge this iust Iudge this strict Iudge that will not suffer one idle word to escape in iudgement thou that hast offended this Iudge by thy manifold transgressions thou that hast deserued for them euerlasting torments in the pit of hell feare him quake and tremble before him at the hearing of this hard saying But I say vnto you that of euery idle word that men shall speak they shall giue account thereof at the day of Iudgement If Paul a chosen vessell and a faithfull seruant of Iesus Christ was afraid of this iudgement If the iust and vpright man Iob cryed out and said Quid agam quò me conuertans Iob â— 1â— cum venerit Dominus ad iudicandumâ— What shall I doe O whither shall I turne mee when the Lord commeth to Iudgement If blessed Hilary who from the fourteenth yeere of his age serued the LORD in singlenesse of heart and in sinceritie of life to his liues end was afraid of this day as it appeareth by his speech vpon his death-bed Egredere anima egredere Hâ—â—â—â—ion quid times quid dubitas That is Goe forth O Soule goe forth Why art thou afraide Why doubtest thou â—hoâ— hast serued Christ these seuentie yeeres and art now afraid to depart If these holy men were afraide of this terrible day how oughtest thou O sinner that art defiled with sinne from top to toe that hast not serued thy God as thou oughtest one day in seuentie yeeres how oughtest thou to quake and tremble If the Iust shall scarce bee saued 1. Pet 4. 18 where shalt thou poore wretch appeare If the people of Israel trembled at Exo. 16. 18 the presence of God on Mount Sinai when the Lord gaue vnto them his Law and as a Schoole-Master read a Lecture to all the world how terrible will his presence be when he shall come to exact this Lecture at thy hands how thou hast conned the same If Iohn and Daniel at the sight of a Apoc. 1 1â— Dan. 8. 17. milde Angell fell vpon the earth as dead how shalt thou poore sinner indure the presence of this terrible Iudge If Haman could not abide the angry countenance of King Ahasuerosh Hest 7. 6. how shalt thou O wicked man abide the angry countenance of this frowning Iudge If Adam for the Gen. 3 8. commission of one sinne ranne from God in great feare and hid himselfe behinde the bush whither shalt thou O sinfull Adamite that hast committed as many sinnes as starres in sky as haires on head and sands by Sea Immo horum numerus numero non clauditur vllo Yea the number of them is not to bee numbred whither I say shalt thou desire to run and where shalt thou wish to hide thy selfe from this terrible Iudge O saith Augustine Mallent Augustine impiâ— esse in inferno quà m videre faciem irati Iudicis The wicked had rather bee tormented in hell then see the face of this fearefull Iudge Then shalt thou cry to the mountaines Cadite super me Fall vpon me and to the hils 〈…〉 Abscondire me à facie sedentis super thronum ab ira Agni id est Hide mee from the face of him that sitteth vpon the Throne and from the wrath of the Lambe Then shall the Booke be opened videlicet the euidence of thy workes in this life recorded freshly in the testimonie of thine owne conscience and in the true and infallible memorie of Gods eternall wisedome then shall thy sinnes be set in order before thine eyes heauen and earth shall witnesse against thee yea thine owne Conscience shall condemne thée and Conscientia Psal 50. 11. Psal 50. 4. Rom. 2. 15. est mille testes Thy Conscience is a thousand witnesses to condemne thee The diuell shall pleade hard most pitifull wretch for thy Soule and body accusing thee on this manner O Iudex iustissime O most iust Iudge thou hast in the abundance of thy loue suffered many torments of hell vpon the Crosse at Golgotha for the redemption of this wretch thou hast offered him times innumerable redemption iustification and endlesse happinesse yet neuerthelesse hee hath despised thee and hated thy instruction and hath chosen rather to follow me then thée rather to walke in iniquity after my example then in holinesse of life after thine hee hath chosen to bee my seruant rather then thine therefore what remaineth but that thou shouldest refuse him that refused thée and that I should receiue him to euerlasting torments that hath hitherto serued me When thou poore soule shalt heare this pitifull Plea and confesse the same to be too true what shall become of thee or whither shalt thou turne thee for comfort Alack alack thou shalt haue no hope of saluation for aboue thée thou shalt sée the Iudge angry with thée for thy sinnes and the blessed Angels reioycing and laughing at thy destruction beneath thee thou shalt see hell open and the fiery Furnace ready to receiue thee to torment on thy right hand shall bee thy sinnes accusing thée on thy left hand the diuels ready to execute Gods iudgements vpon thee within thee shall lye thy Conscience gnawing without thee the damned crue bewayling on euery side fire burning and then shalt thou receiue this lamentable sentence Goe from me ye Mat 25. 41 cursed into euerlasting fire which is prepared for the diuell and his angels Euery one of these words are able to cut thy heart asunder Goe from mee Goe Hitherto I haue bin a Father to thée I haue bestowed many comfortable benefits vpon thee I haue had great care of thee but now goe from me into torments inexpressable where thou shalt cry vnto me but I will not heare thee in torment shalt thou lye comfortlesse in hell thy torment shall be endlesse I wil put a gulfe betweene thee and me to make thy torments remedilesse thou shalt bee dying Apoc. 9. 6. Luke 6. 25 alwayes yet neuer dead thou shalt seeke death but neuer finde it thou shalt bee burning alwayes yet neuer burnt to death thy mente shall Psal 11. 6. Mat. 1â— 4â— be griping hunger and famine intolerable thy drink shall be lakes of fire and brimstone thy musicke shall bee howling roaring of crying diuels and wéeping wailing and gnashing of teeth Ye cursed Thou hast beene called Ye 〈…〉 hitherto by renowned and glorious titles as Prince Duke Noble Reuerend
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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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