please the Almighty to blesse protect and defend your Royall Maiesty and all your Royall Issue in this life present and in the life to come crowne you all with the Crowne of immort all Glory and that for Iesus Christs sake our onely Lord and euer-liuing Sauiour AMEN From Hempstead in Essex this 16. of October 1608. Your Maiesties most humble seruant and most loyall Subiect HENRY GREENEWOOD THE RACE CELESTIALL OR Aspeedy course to Saluation 1. Cor. 9. 24. So runne that ye may obtaine BOëtius in his Booke Boëtius De consolatione Philosophiae saith Quòd vnicuique viro bono inserta est quaedam cupiditas boni id est That in euery good man there is inserted a feruent desire of that which is good Now the true and chiefest good thing that may possibly be desired of mortall man in which only the soule of man is fully satisfied is the Lord God according to that of S. Augustine Fecisti August in lib. confess nos Domine ad te inquietum est cor nostrum donec quiescat in te id est Thou hast created vs O Lord for thine owne selfe and our hearts are disquieted vntill they finde a firme rest in thy selfe And as well saith S. Bernard Bernard Illud est verum summum gaudium quod non creatura sed Creatore concipitur id est that is the true and chiefest ioy which is conceiued not of the creature but the Creator Now the Lord that is Omnium summum bonorum Of all good things the chiefest can by no meanes be obtained but by a true and liuely faith in Iesus Christ his welbeloued Son prouing it selfe by good fruits of amendment by whom wee are reconciled againe to the Lord and brought into the â—auour of the most High of which by our sinnes wee haue iustly beene depriued As well saith â—â—o 〈…〉 Non dormicntibus peruenit regnum coeloâ—um nec oâ—â—o nec desidia torpentibus praemium aeternitatis promitâ—itur sed vigilantibus benâ— viueâ—tibus id est The Kingdome of Heauen falleth not to the Sluggards share neither is eternall blisse promised to idle and euill persons but onely to those that liue by faith and are vigilant in the workes of godlinesse The holy Apostle therefore hauing in the former Chapters of this his first Epistle to the Corinthians carnestly and industriously taught them the true path that leadeth to life hauing also perceiued that they had embraced his doctrine willingly and runne in the same in some measure cheerefully he doth heere in this golden simile that they might haue their portion in the Lord exhort them to perseuerance holding out to the end of their liues knowing that of our Sauiour in the Gospell to bee true Hee that endureth to the end the Mat. 10. 12 same and none but the same shall bee saued In which words the Apostle bâ—rtoweth a similitude A certamiâ—e cursorio from a terrestriall Race for a temporary Prize for as in that Race many runne but one receiueth the Prize namely he that all the rest out-strippeth and commeth first at the end euen so in the Race of Christianity no man shall be crowned but hee that holdeth out to the end of his life yet notwithstanding there is this difference in this similitude that in the Race terrestriall he is onely guerdoned with reward that toucheth first the But and in this Race Celestiall not onely one but all may be crowned with euerlasting blisse In which excellent Simile the Apostle compareth Cursui vitam Stadio pietatem praemio salutem id est Our life to a Race or running Pietie and Godlinesse to a Race wherein wee must runne and euerlasting blisse to a promised reward So runne that ye may obtaine That Text. is so liue in this life vnder the Gospell of Christ Iesus that yee may obtaine euerlasting life in the life to come In which heauenly exhortation of Paul we may generally obserue these three things First Quid sit currere What is meant by this word Runne Secondly Qualiter currendum how â— wee must runne to obtaine So runne Thirdly Praemium promissum the reward â— promised to all those that runne lawfully First Run By this Race or Running is vnderstood this present life of man The life of man is compared to many things some of the Philosophers haue compared it to a bubble some to a sleepe some to a dreame some to one thing some to another Iob compareth it to a Winde the Iob 7. 7. Psal 109. 23. Iam. 4. 24. 1. Pet. 1. 24 Esay 40. 6. Prophet Dauid compareth it to a shadow Iames to a vapour Peter to a flower Esay to grasse and the Apostle Paul in respect of the celeritiy and swiftnesse thereof compareth it heere to a Race or running Quid aliud saith Augustine S. Augustine est vita nostra nisi quidam cursus ad mortem vita dum crescit decrescit vita mortalis mors vitalis id est What is our life but a certaine running to death Our life while it increaseth decreaseth our life is dying our death is liuing The Traueller she longer he goeth on his iourney the neerer hee is his iourneys end the children of Israel the longer they wandred from Egypt the neerer they were the promised Land so euery mortall man the longer he liueth the neerer hee is his iournies end Death for Time and Tide stay for no man young hayres do soone turne gray and actiue youth is soone metamorphosed into crooked age Cito pede labâ—â—ur aetas id est The dayes of Poet. â—â—id man doe swiftly passe away Temporae labuntur tacitisque senescimus annis â—ugâ—â—nt fâ—aeâ—o non remorante dies id est time swiftly passeth and old age soone commeth on no bridle so strong as can keepâ— in our galloping dayes Hee that runneth in a Race neuer stayeth till bee commeth at the end thereof so euery mortall Wight voleâ—s â—â—lâ—â—s willing â—illing neuer stayeth till dâ—ath the end of his race stayeth him The picture of Patience Iob by name considering the swift passage of the daâ—es of man compareth them to the swift Race of a Post saying Dies mâ—i vâ—lâ—ciores sunt cursore Iob 9. 25. id est My dayes are swifter then a Post yea swifter are they then a Weauers Iob 7. 6. shuttle they are as the motion of the swiftest ship in the Sea and as the Eagle Iob 9. 26. Psal 90. 9. that flyeth fast to her prey Our yeeres are spent sayth the Psalmist as a tale that is told yea our life is Psal 90. 10 quickly cut off and wee are soone gone Therefore fitly is our life compared here of S. Paul in regard of the velocitie thereof to a Race or Running From hence euery Christian is to learne this lesson that seeing our life is nothing else but a running to death he redeeme the time make much of it whiles he hath it for the houre spent
GREENVVOODS VVORKES Contayned IN Fiue SEVERAL TRACTATES 1. Of the Day of Iudgement 2. Of the Lords Prayer 3. Of the Race to Saluation 4. Of the Torment of Tophet 5. Of the Baptisme of Christ The ninth Impression corrected and amended London printed for Henry Bell and are to be sold by Iohn Clarke at his Shop vnder S. Peters Church in Corn-hill 1620. A TREATISE Of the GREAT GENERAL Day of IVDGEMENT Necessary for euery Christian that wisheth good successe to his soule at that Great and Terrible day The ninth Impression corrected and amended MATH 12. 36. But I say vnto you that of euery idle word that men shall speake they shall giue an account thereof at the day of Iudgement London printed for Henry Bell and are to be sold by Iohn Clarke at his Shop vnder S. Peters Church in Corn-hill 1620. TO THE RIGHT WORSHIPFVL AND my very good friends Sr. LESTRAVNGE MORDAVNT of Massingham Hall in the County of Norfolke Knight Baronet And to the Vertuous LADY the LADY FRAVNCIS MORDAVNT his louing Bedfellow Eternall wel-fare and euerlasting happinesse in Christ Iesus our Lord and Sauiour BEing earnestly requested and often intreated Right Worshipfull by many of my good friends to put in print this small Treatise of the Generall day of Doome which I lately preached and in publike place deliuered I haue being ouercome with their perswasions condescended to their earnest demaund although very vnapt and exceedingly vnworthy for the penning of so worthy a matter Wherfore I haue made choyse crauing pardon for my presumption herein of your wel-disposed Worships at this time being the Alpha of my tender and slender indeuours to sound in your sacred eares this last and generall Trumpe and to Dedicate to your Worships the same both in regard of the demonstration of my true vnfeined and lasting thankfulnesse to your benigne Worships for sayth Seneca Beneficium hominem gratum semper delectat ingratum semel id est A thankefull man will alwayes remember a benefite but an vnthankefull person will soone forget it for your extraordinary kindnesse bestowed vpon mee Absque vllo commerito without any desert in the World as also in regard of the great affection good deuotion and thrice welcome entertainment you beare to Diuine and Spirituall Tractates which appertaine to the euerlasting blisse of the Soule accounting them blessed which bring glad tidings of saluation I desire therefore idque more humillimo in most submissiue manner this one thing at your Worships hands that you would pardoning my boldnesse vouchsafe aequi bonique consulere to take in good worth this simple and slender gift Which thing if your Worships shal vouch safe to doe it shall not onely bee an incouragement to my future proceedings but also it shall bee Vinculum indissolubile an inuincible bond to tye mee in all duety and in all loue to your Worships Dum memor ipse mei dum spiritus hos regit artus so long as life shall last Thus humbly taking my leaue of your good Worships nothing doubting of the goodnesse of your natures in the acceptance of these my first presented fruits I commit you with yours to the safe protection of the Almighty alwayes begging before the Throne of his most Glorious Maiesty that he would in this life infuse his Holy Spirit with all his Graces into your hearts aboundantly and in the World to come crowne you with the Crowne of immortall Glory And that for CHRIST IESVS his sake our LORD and onely SAVIOVR Amen From Hempsted in Essex Ian. 10. 1620. Your Worships in all duety for euer to command HENRY GREENWOOD To the Reader GEntle Reader if in these following Tractates the Quotations of Latine other tongues do offend thee let them bee vnto thee as Country Stiles stepping ouer them thou losest not thy way by them for their Expositions follow them A Treatise of the Great and Generall Day of Iudgement necessary for euery Christian that wisheth good successe to his soule at that Great and Terrible day MATH 12. 36. But I say vnto you that of euery idle word that men shall speake they shall giue an account thereof at the day of Iudgement MAn in regard of the corruption of his Nature through the fall of his great Grand-father Adam who was the foyle of Man-kind the Parent of sinne and the author of death to all his posterity for asmuch as wee were all in â—umbiâ— Adami in his loines as hee is subiect to all sinnes whatsoeuer so is hee specially addicted to the sinne of security and carelesnesse Therefore as Adam sléeping securely in his transgression and hiding himselfe from the presence of the Lord behinde the bush had great need of that Watch-bel from God to rouze him from the sleepe of sinne and call him againe vnto God Adam vbies Adam where art thou So as Gen. 3. 9. necessary for euery sinfull Adamite to raise him from the sleepe of sinne wherein he was borne is this notable Memento this worthy rehearsall of the great and terrible day of Doome But I say vnto you c. Which words of our Sauiour Christ spoken to the Scribes and Pharises who would not beléeue that he wrought these miracles by the powerfull Spirit of God but slanderously and contumeliously Mat. 12. 24 told him to his face that he did cast out diuels through Beelzebubs name are as much in effect as if hee had said on this manner If account must be rendred at the day of Iudgement of euery idle word that men shall speake then much more of blasphemous words But I say vnto you that of euery idle word that men shall speake they shall giue account thereof at the generall day of Iudgement Ergo much more of blasphemous words as yours are in saying that I cast out diuels through the name of Beelzebub So that these words of our Sauior are nothing else but a true proposition and sound argument drawne a minore ad maiâ—s whereby Christ doth proue the greatnesse of punishment that should befall the blasphemous Pharises in regard of the greatnesse of their sinne In which portion of Scripture foure things necessarily must be considered 1. The persons that must giue an account who they be 2. Of what things these persons must giue an account 3. To whom this account must be giuen 4. When this account must bée giuen 1 The persons that must giue an The first part account they are expressed in this text in generall to be men That men shall speake Men yea all men must giue an account as wee may read in the Epistle of S. Paul to the Corinthians We must all appeare before the Tribunall â— Cor. 5. 10. seat of Christ that euery man may receiue according to his workes All men none excepted of euery age of euery sexe and of euery Nation rich and poore Princes common people noble and ignoble all that haue béene from the beginning of the world and shall be to the end of the
out into riuers of water because men kept not Gods Law The Prophet Ieremy cryeth out â—et 4. 19. â—â— on this manner Ah my belly my belly Iam pained euen at the heart I cannot bee quiet because my people is a foolish people they are wise to do euill but to doe well they haue no knowledge That godly Matron Monica Saint Monica Augustines Mother wept daily and prayed for her sonnes conuersion for hee was before his conuersion a Manichee So likewise it is the duty of euery Christian to desire the conuersion of their brethren and to bewaile their wretched estates Sinne neuer more then in these our dayes of the Gospell abounded the greatest part of the world are Satanists diuels in conuersation worshippers of that vgly beast That Apoc. 13. 14. hath seuen heads and tenne hornes whose badge is blasphemy of the damned serpent The prince of the Eph. 2. 2. Ayre the grand enemy of Mankinde that goeth vp and downe like a roaring 1. Pet. 5. 8. Lyon seeking whom he may deuoure Yea Saint Iohn saith That Whatsoeuer 1. Ioh. 2 16 is in the world is either the concupiscence of the flesh or the concupiscence of the eye or the pride of life Haec tria pro trino numine mu◠〈◊〉 habet This is the trinity which the world doth worship In stead of God the Father God the Sonne and God the Holy Ghost the world doth worship the diuell the world and the flesh the concupiscence of the flesh that is carnall luxury the concupiscence of the eye that is worldly couetousnesse and the pride of life that is hellish and diuelish ambition The way to hell is a broad and a wide way and whole multitudes walke in the same but â—ew there be that can finde out the narrow way of amendment of life The heathen man could say this Plurima pessima the Aristotle most are the worst Pretiosa non sunt numerosa good men are odde men Wasps and Hornets swarme but few painefull Bees are to be found that treasure vp the Honey of good workes in the hiue of their hearts and coâ—â— lâ—â—en home with the same as Virgil writeth of the Bées At â—essae multa referunt se nocte minores crura thymo plena No maruell therefore if Dauid cryed out to the Lord for helpe in his dayes saying Helpe Lord helpe Psal 12. 1. for good and godly men decay The world therefore may bee compared to the earth Aske the earth and it will tell thee Compar that it doth affoord much matter for base pots but very little stuffe for Gold aske the Gardiner and he will tell thee that hee hath more Nettles then Roses more Wéeds then Flowers more Brambles then Vines Yea aske thine owne conscience and Note it will tell thee that there is Magna plenâ—tuâ—o hominum sed magna solitudo honorum id est There is a great plenty of men but there is a great scarsitie of good men A good man is a Phenix he is Rara auis â—â— terris nigroque siâ—iliâ—â— Iâ—â—en cygno A rare Bird a blacke Swanne Wee haue many couetous Churles that wil with the foole in the Gospell commend their Soules to Plutus that was called of the heathen Deus dâ—â—â—tiarum The god of riches but more fitly he is Daemon dâ—â—â—tiarum the diuell of riches and thinke themselues safe when they haue spoken peace to their soules on this manner Soule take thy rest for thou hast goods Luk. 12. 19 layd vp for many dayes Making their chest their heauen and their pictures their god We haue many Achabs Tyrannicall extortioners deuourers of their brethren eating them vp like bread Many adulterers as appeareth by the great number of Bastards in this Realme Many rebellious Traytors and Antichristian conspirators as did appeare by the Gun-powder-treason Many conceited Herods many proud Nebuchadnezzars and many vaine-glorious Iezabels many sweaâ—ers forswearers drunkards mockâ—oâ—s Many wee haue in a word damned hel-hounds cursed caytifes and most miserable miscreants How little doe these lamentable wretches think of the day of account How little doe they imagine of that wofull sentence Goe from me ye cursed c The Lord grant to all men one with another his grace that they may haue this Scripture alway sounding in their eares Of euery idle word that men shall speake they shall giue an account thereof at the day of Iudgement The consideration of this last day made Ierome afraid to offend Whether Ierom. I eate or drinke saith hee or whatsoeuer I doe else mee thinkes I heare this saying sounding in mine eares Arise ye dead and come to iudgement The which when I consider it makes mee quake and shake and not dare to commit sin which otherwise I should haue committed O that men would remember their end then they should neuer offend O that men would alwayes set before their eyes the quatuor nouissima The day of death the day of iudgement the ioyes of heauen and the torments of hell then would not men liue so loosely but they would with all diligence worke out their saluation with feare and trembling the which care of godlinesse the Lord grant to all men Thus much shall suffice for this first part of this Scripture namely for the parties that shall giue an account who they be namely all men whatsoeuer But I say vnto you that of euery idle word that men shall speake they c. 2 Of what things wee must giue an The second part account There must an account be made of many yea of things innumerable but especially of these foure 1 Of the thoughts of our hearts according to that of Salomon There Wisd 1. 9. shall inquisition bee made for the thoughts of the vngodly there shall not a wicked thought passe in iudgement If Adam had committed but one disobedient thought in heart against Almighty God with full consent of will to haue performed the same and though hee had not actually broken Gods Commandement it was necessary that the second Adam who is the raiser of our ruines the ransome of our offences and the restorer of life should come and suffer the tortures of hell as hee did or else wee with Adam had gone the high way to eternall misery No maruell therefore if our Sauiour Christ accounted him an adulterer that lusted after a woman saying Whosoeuer looketh on a woman to Mat. 5. â—8 lust after her hath committed adultery already in his heart It is the malicious nature of the Diuell as saith Bernard to intice men to mischiefe Daemonum est mala suggerere nostrum est Bernard non consentire â—â— is the prop 〈…〉 of the Diuell to intiâ—â— and to suggest men to euill and it is our parts not to consent to his inticemâ—nts but to resist them manfully according to that of Pâ—â—â—â— 1. Pet. â— â— Whom resist y 〈…〉 The diuel outwardly by the world and inwardly by the corruption of
penna leuius quid millio breuius What is lighter then a feather and what is shorter then the â—eed-mill Yet notwithstanding an innumerable company of feathers trussed vp together will breake the Porters back Small were the gnats that troubled Pharaoh yet they being Exod. 8. 24 innumerable ouercame proud Pharaoh and all the power of Egypt An houre is but a short time but Dum hora horae continua successione congeritur While one houre by continuall succession is added to another the whole course of our liues is finished Quid sâ—xo durius quid aqua liquidius What is harder then a stone and what is softer then the water Yet a Wiseman saith Gutta cauat lapidem conâ—â—mâ—tur Poâ—â— annulus vsu that is Water by continuall drops doth eate vp the stone and a ring by continuall vse is worne in pieces So an idle word although it bee but a small sinne yet many a little makes a mickle many of them heaped vp together make an intolerable lumpe It hath been is and euer will be the fond nature of man to imagine sin a great deale lesser then indeed it is A man would thinke that Adam through the diuels suggestion and Gen. 3. 6. through the abuse of his owne free will eating of the forbidden fruite had committed but a small trespasse yet â—ee was guilty of euerlasting torment for the same S man would Num. 15. 30 thinke that that poore man had coÌ„mitted but a smal sin in gathering chips of méere necessity on a Sabbath day yet he was by the Law stoned for his labour A man would thinke that Peter had giuen his Master good counsell when as Christ told him that hee must goe to Ierusalem and there suffer many things saying Master fauour Mat. â—â— â—â— â—â— thy selfe and goe not yet he was called Satan for his labour A man would thinke that Ananias and Saphira Acts 5. â— had committed but a smal sinne when as they did detaine part of the Apostles money for feare of after-plays and protested the contrary with a lye yet they dyed both sodainely at the feete of Peter So a man would thinke that an idle word were but a small sinne yet Christ saith here that a great account must bee made for the same For by thy word thou shalt be Mat. 12. 35. iudged and by thy words thou shalt â—e condemned Seeing this is true it behoueth euery man to set a watch before the dore of his lips and to kéep his tongue from idle and euill words that he may obtaine that blessednesse Blessed is hee that hath not falne by the Eccle. 1â— 1 words of his mouth 3 We must giue an account of our workes as appeareth to the Corinthians Workes 2. Cor. 5. 10 We must all appeare before the Iudgement seat of Christ and there receiue according to our works Againe the Preacher saith That God will Eccl. 12. 14 bring to Iudgement euery worke with euery secret thing whether it be good or euill Hee that hath liued in sinne shall receiue the reward of sin which is death and damnation and hee that hath liued in faith and amendment of liâ—e shall receiue a crowne of glory which the Lord will giue him at that day It is the duty therfore of euery Christian to labor and to endâ—uor with all â—â—ligent carefulnesse â—o liue well that at the day of Iudgement he may sâ—â—d well 〈…〉 〈…〉 that is liâ—e wel should be the delightsome posie sweet perfumed Nosegâ—â— of euâ—ry Christian thus line well that that mayst die well after death eternalâ— speed wel obtaining that blessednes Blessed are they that dye in the Lord 4 We must giue an account of ouâ— 4 Good temporall goods how we haue gotten them whether iustly or vniustly how wee haue spent them whether wee haue cloathed the naked with them or whether wee haue made naked the cloathed for them how wee haue disposed them lest there hee any debate for them after wee be gone therefore Esay telling Hezekiah that he should not liue but dye saith Dispone domum tuam 〈…〉 Set thine house Esay 38. 1. 〈…〉 in order for thou must not liue but dye How then shall those griping Vultures make an account that haue by oppression vndone their brethren The world is grown so hard-hearted that men will rather suffer their brethren to starue in the streets then to succour or relieue them The dogs shall haue the remnant of the Rich mans table before poore I azarus shall Luk. 16. 21. haue one â—rum that falleth from the same â—ow shall these fiinty hearts â—oâ—ke for one dram of mercy at the day of Iudgement Let them looke with what measure they haue measured to others it shall bee measured to them againe let them know that if they will stop their eares at the cry of the poore they shall cry themselues and shall not be heard if they will be partakers with the Saints of the ioyes of heauen their brethren must be partakers with them of their wealth on earth For this is to treasure vp treasures in heauen to lay out their treasures on earth Let men therefore so vse their temporall goods and worldly riches as they may at the day of account receiue a Crowne of immortall Glory 5 We must giue an account of the 5 Time time wherein we liue and of our seuerall vocations how we haue employed our selues in the same Saith Bernard Omne tempus tiâ—i Bernard impensum requiretur à te qualiter fuerit expensumâ—d est All the time that God hath giuen thee shall be required at thy hands how thou hast spent it Whether in the seruice of God or in the seruice of Satan The Prince must giue an account how he hath gouerned his kingdome whether hee hath as it becommeth Gods Vice-gerent mildely louingly and carefully trained his Subiects vp in the worship of God or as a bloudy Nero and hard-hearted Tyrant cruelly oppressed them The Ministers of the Word of God who haue taken vpon them curum animorum The charge of soules must giue an account how they haue behaued themselues in their Ministery whether they haue preached Christ for Christ that is for the conuersion of sinners to Christ or as hirelings for lucre and gaine of worldly trash whether they haue fed their Flocks carefully or fed vpon their Flocks couetously The Magistrate must giue an account how he hath behaued himselfe in his Magistracy whether â—ee hath sought the maintenance of Vertue and the confusion of Vice or hath his eyes being blinded with siluer scales maintained iniquitie and oppressed the innocent The Householder how he hath gouerned his Family whether in reading of holy Scriptures and Prayer to the praise and glory of God or in reading of foolish fables in gaming dicing playing swearing and such like Yea euery man must giue an account of the time spent in his seuerall calling from the highest to the lowest Let euery Christian
therefore beware of mis-spending his time liuing in securitie loosely and of losing his time securely and carelesly for there will come a day when for euery houre of thy life thou shalt giue an account how thou hast spent it according as Salomon telleth the carelesse liuer Reioyce O young man in thy youth Eccl. 11 9. cheere thy heart in the dayes of thy youth and walke in the waies of thine heart and in the sight of thine eyes but know that for all these things God will bring thee to iudgement Time lost can neuer be recouered the houre past cannot be recalled Time is painted like an old man hauing a locke of haire on the hinder part to signifie that men should lay hold of time comming and make much of it when they haue it for being once gone it can neuer bee recouered Augustine confesseth Augustine that hee spent his time idlely when he stood gazing and looking on a spider how she catcht a fly in her net But alas meÌ„ in these daies do not only spend their time in idlenesse which is a shameful fault amoÌ„g Christians but also in all manner of euill They Amoâ— 6. 3. put off from them the euill day namely the day of death and iudgement and boldly approach to the seat of iniquity a matter much to be lamented Let euery Christian therfore haue a care of the expence of time lest had I wist come too too late for the damned in hell if they had this fauor of God to line on the earth againe and to haue hell broken loose which they shall neuer haue granted they would liue so strictly as they might bee chronicled for admirable spectacles to the whole Example world It is the duety therefore of euery man to imitate that person that vigilant person that carried alwayes about with him in his pocket a little clock and when he heard it sound he would instantly examine himself how hee had spent that houre thus should Christians examine themselues that they may neuer bee examined of the Lord iudge themselues that they may neuer be iudged of the Lord and account with themselues that they may neuer bee brought to an account of the Lord. Thus much for the second part of the Text namely of what things we must giue an account But I say vnto you of euery idle word c. Before I speak of the third part of this Text namely of the Iudge to whom we must giue an account I thinke it very necessary to speake of a few things which being wel considered we may be able to abstaine from idle words and shall haue the lesse account to make at that day Three things therefore there are which being performed wee shall abstaine from idle words 1. A man must consider what hee speaketh 2. To whom he speaketh 3. When he speaketh Quid. 1. What hee speaketh Peter telleth vs what we ought to speak in his 1. Pet. 4. 1. first Epistle If any man speake let him speake as the words of God Againe Paul to the Ephesians saith Eph. 4. 29. Let no corrupt communication proceede out of your mouth but that which is good to the vse of edifying that it may minister grace to the Hearer So that wee ought to speake aboue all things of God and his word of good and honest matters if we will shew our selues to bee true Christians and abstinent from idle words Wee should say with Dauid I will alwayes Psal 34. 1. giue thankes to the Lord his praise shall be in my mouth continually We should resolue with Iob and say My lips shall surely speake no wickednes Iob 27. 4. and my tongue shall vtter forth no deceit then shall we vse our tongues to that purpose to which they were created The tongue in Hebrew is called Kâ—bod id est Gloria Glory because it is an instrument to sing forth the glorie of God vpon earth If we vse our tongues to this purpose then we may truely say with the Poet Lingua quid Poet. melius What is better then the tongue But if it be abused to the dishonor of Almighty God if it be an vnâ—amed member vttering out idle and euill words then may wee conclude with the Poet and say Lingua quid Mat. 12. 34. pâ—ius eadem What is worse then the tongue Let euery Christian therfore shew himselfe as he professeth a Christian in his spéech For out of the aboundance Mat. 12. 34 of the heart the mouth speaketh Euen as the heart standeth affected so is the speech of euery man For Lingua est mentis interpâ—es the tongue is the interpreter of the minde the chaste man speaketh chastly and honestly the wanton speaketh lawdly and luxuriously the enuious person speaketh bitingly and bitterly Euen as by his speech a man may bee knowne what Countrey man hee is so a man by his speech may bee knowne to what kingdome hee belongeth There are three Kingdomes and Three kingdoms men by their talke may bee knowne to which of these they belong There is 1. Prouincia Coelestis The Kingdome of Heauen and the speech of this Country is praising of God talking of his word giuing of thanks for the great benefits wee haue receiued and speaking of diuine heauenly matters he therfore that speaketh on this manner Idquâ— non hypocritice that is not hypocritically For Simulata sanctitas duplex iniquitas counterfet holinesse is double vngodlnesse surely appertaineth to the Kingdome of Heauen 2 There is Prouincia terrestris the Kingdome of earth and the speech of this Country is talking of terrene and earthly matters muzling with the Mole in the cranies Terrarumque poris and in the pores of the earth quite contrary to the nature of man for Os homini sublime dedit saith the Ouid. Poet coelumque tueri iussit God gaue man a lofty face and bade him looke aloft and hold vp his head towards Heauen According to that of Iohn Quide terra est de terra loquitur Hee Ioh. 3. 31. that is of the earth speaketh of the earth And againe They are of the 1. Ioh. 4. 5. world therefore speake they of the world 3 There is Prouincia infernalis The Kingdome of hell and the language of this country is swearing forswearing cursing banning and blaspheming if therefore thou seest such a one it is to bee feared that hee belongeth to the Prouince hell Thou therefore that wouldest belong to Gods thrice-blessed kingdome thou that wouldest abstaine from idle words and so haue the lesse account to make thou must beware what thou speakest thou must talke of God and of his word of holy and heauenly matters 2 He that would abstaine from idle 〈…〉 words must consider to whom he speaketh if he speaketh to a foole he must vse few words for hee spendeth his breath in vaine if he speaketh to a froward and contentious person he must vse milde and gentle words or else he
put in his owne power yea Christ him selfe knoweth not of this day But of that day and home saith Marke Marke 13. knoweth no man no not the Angels which are in heauen neither the bonne himselfe â—aâ—e tâ—â— Father id est Christ according to his humane Nature knoweth not of iâ— but according to his Diuine Nature he knoweth of it as well as God the Father for he is co-equall with God the Father in Knowledge Wisedome and in all things whatsoeuer yea he knew of this day before the foundation of the world was laid yea Hee himselfe shall sit Iudge at that day God will not haue vs know of this day when it shall be for these three causes 1 To proue and try our patience faith and other vertues to see whether we will put our whole trust and affiance in him although wee know not the time of our dissolution 2 To bridle our curiosity and pâ—â—nish inquisition after such too high matters Quae supra nos nihil ad noâ— Aristotle That which is aboue our capacity we ought not to meddle withall 3 To keep vs in continual watchfulnesse for if we knew certainly the day of death and iudgement surely it would be a great and forcible motiue to draw vs to a loose negligent and secure kind of life Watch therefore Maâ—â—4 42 saith the Euangelist because yee know not when your Master will come For these thrée causes the Lord will not haue vs know of the time of iudgement Although my beloued in Christ we know not the certainty of the time of this day yet neuerthelesse wee must know that this great and generall day cannot be farre off both according to the Prophesies of holy fathers as also to the truth of holy Scriptures Augustine in his booke vpon Genesis 〈…〉 against the Manichees saith that the world should last six ages the first from Adam to Noah the second from Noah to Abraham the third from Abraham to Dauid the fourth from Dauid to the transmigration of Babylon the fifth from the transmigration of Babylon to the comming of Christ in the flesh the sixth from the comming of Christ in the flesh to his comming againe to iudgement So that according to his Prophesie wee 〈…〉 in the last age which last age is called of Iohn Hâ—ra extrema or hora 〈…〉 nouissima the last houre But how long this last houre doth last he that is Alpha and Omega the First the Last the euerlasting God alone doth know The Hebrewes they boast of the Prophesie of Eliah a great man in Eliah those dayes hee prophesied that the world should last 6000. yeers 2000. before the Law 2000. vnder the Law and 2000. from Christ to Christ If this his prophesie holds true the world cannot last 400. yeares for since Christ his comming in the flesh it was 1619. at Christs-tide last past according to the computation of the Church from time to time But leauing men and comming to the Scriptures which cannot erre for Humanum est errare Man may yea and doe many times erre Saint Paul saith to the Corinthians 1 Cor. 20. 11. We are they vpon whom the ends of the world are come If therefore the ends of the world were come vpon those that liued aboue 1564. yeeres agoe then surely Doomes day cannot now possibly be farre off Iames also saith Behold the iudge Iam. 5. 9. standeth before the dore Iohn Baptist preached repentance Mat. 3 2 to the Iewes saying Repent for the Kingdome of Heauen is at hand So that by these places of Scripture it is euident that the generall day of Iudgement is at hand as also by the signes tokens which should goe before this day immediately of which many yea almost all are already fulfilled Moreouer wee must deare brethren know that there is a twofold iudgement the one called a particular iudgement the other called a generall iudgement 1 The particular iudgement is ◠〈…〉 2â— exercised and executed vpon euery man imediatly after his death which is Sâ— regatio animae à corpore A separation of the soule from the body Of this particular iudgement we may reade in the Epistle to the Hebrewes It is appointed vnto men that 〈…〉 they shal once die and after that commeth Iudgement And though the generall iudgement coÌ„meth not these 4000. yeers yet particular iudgment commeth at the day of our death and look as we at the day of our death shal be found so shall we bee iudged and as we then shall be iudged so shall we be iudged at the generall iudgement 2 The general iudgement of which this Scripture speaketh is exercised executed vpon all men together by Christ who shall by his power raise all those vp againe that haue bin dead from the beginning of the world to that time and they shall be presented all together being againe vnited to their soules before Christs Tribunall seat who shall come downe in a Cloud from heauen in great Maiesty and Glory with thousands of blessed Angels attending vpon him and hee shal giue sentence vpon al in general the wicked shall bee cast into euerlasting fire and the godly he shall carry vp with him into Coelum Empirâ—um the third and highest heauen where hee now in body reigneth and remaineth there to reape ioyes vnspeakable for euermore But some man may obiect and lay Ob. Why I pray you shall there bee a generall iudgement when as all are iudged in the particular iudgement what shall there be two iudgements executed There shall notwithstanding the Aâ—â— particular be a generall iudgement and that for three causes 1 Because in the particular iudgement the Soule of man is iudged only but then both Soule body and shal be iudged 2 In the particular iudgement the Soule only is either rewarded or punished but then both Soule and body either shall be rewarded with ioyes or punished with torments 3 There shall be a generall iudgement to declare to all the world assembled then together the iust iudgement of God that he hath iustly saued the godly and iustly condemned the wicked yea the very wicked themselues shall confesse no lesse By reason of this generall iudgement some light-braind Heretikes there be that say that there is no particular iudgement at all and that the Soule immediately after death is not iudged for whereas it is said Hodie mecum â—ris in Paradiso To day thou Luk. â—3 4â— shalt be with me in Paradise the spéech of our Sauiour to the thiefe they take that word bodie id est to day for 1000 yeers and bring for proofe hereof the place of the Psalm A thousand yeeres Psal 90. 4. in thy sight are as yesterday But to answer them this place of Scripture is not so to be vnderstood as that a thousand yéeres should be taken for a day or a day for a thousand yeeres for he saith not a thousand yerees are a day but a thousand
yeeres in the sight of God that is in respect of the eternity euerlastingnesse of God are as a day It is therfore spoken on this maner to expresse the eternity of God as if hee should say A thousand yeeres with mâ—n in respect of the eternity of God aâ—â— but as a day for as many as are haue bin and euer shall be the dayes of man so many thousand yea so 〈…〉 thâ—n sand thousands yeeres is the Câ—â—â—nitie of God He is Alpha and Omega the First and the Laâ—â— before all beginnings and shall neuer haue ending Againe they alleage that place of Genesis In that day that thou eatest Gen. 2. 17. thereof namely of the forbidden fruit thou shalt dye the death Now saith the Heretique that Ob day they dyed not but liued many hundrd yeeres after Therfore by a day is vnderstood many hundred yeeres Ans But I answer that that day wherin ADAM did eate of the forbidden fruit euen that day did hee dye that is that day by sin he was separated from God then the which separation no death is greater for Vt vâ—â—a corporis est anima 〈◊〉 vâ—â—a 〈◊〉 est Deus Augustine tolle animam 〈◊〉 corpus tolle Dâ—â—â—â— mâ—ritur animaâ—â—d est As the soule is the life of the body so God is 〈◊〉 of the soule take away the soule the body dieth take away God the Soule 〈…〉 So Adam that day dyed in Soule â—eing separated from the Lord yea that day Adam was made subiect to death in this life and in the life to come that day hee had the beginnings of death seazing vpon him for hee was presently cast out of Paradise into the ragged world he was cursed and all his posterity yea hee should haue gone to hell had not the second Adam broken the head of the subtill serpent that inticed him to sinne Yea the Thiefe vpon the Crosse had Paradise that day in his soule in which he suffered in body although hee had it not in so full measure as hee shall at the generall day when his Soule shall take vnto it the body againe Hodie to day thy soule with my soule shall be in Paradise that is in my Fathers Kingdome Where is now the Heretique that confoundeth particular iudgement Where is now the Epicure that thinketh there is no iudgement at all Where is now the ignorant Papist that dreameth of â—uâ—gaâ—ory and he that â—ondly thinketh that there is Limbus Patrum and Limbus Puerorum and where are those that imagin of a place of aboad betwéene Heauen and Hell I turne them altogether to the Hebrewes for wisedome in this Heb. 9. 27. point where they shall find that after death the soule of man is iudged Would Paul haue so earnestly desired Phil. 1. 23. to haue béen dissolued if he should not presently haue been with Christ He saith That in this world we see in 1 Cor. 13. 12. a glasse darkely Wée sée but Gods back-part as Moses did that is but a little of the fauor of God But then Ex. 33. 23. that is after this life ended wee shall see God face to face that is wée shall haue the full fruition of him Wée reade of Diues and Lazarus Luk. 19. 22 that after death the one was iudged to heauen the other to hell which is a Parable to signifie the truth of this particular iudgement And to conclude this point wée Eccl. 12. 7. read in Salomon That the dust returneth to the earth from whence it came and the Spirit to God that gaue it So that wée may learne from hence the vncertainty of the day of Iudgement The vse hereof Bernard Well saith Bernard Nihil certius morte hora mortis nihil â—â—certius that is Nothing is more certaine then death and there is nothing more vncertaine then the houre of death Let euery Christian therefore that wisheth the saluation of his Soule at the day of death and Iudgement beware of security and carelesse liuing let no man deferre repentance and amendment of life lest death come when hee looketh not for it and so being vnprepared he be cast into hell fire The old world had 120. yeeres to Gen 6. 3. Ionas 1 â— Psa 9. 5 1â— repent in Niniâ—e had 40. dayes to repent in Israel had 40 yéeres to repent in but thou O man knowest not how long thou hast to liue thou hast no lease of thy life thou art here to day gone to morrow when the houres of thy life bee ended and the glasse out-runne thou must away death waiteth for thee in euery place and at all times therefore wâ—ite thou for it playing the fiue wise Virgins that had the candle of saith burning in the lamps of their hearts nourished with Mat. 25. 4. the oyle of loue and workes Ierusalem because she could not be brought to repentance shee was destroyed many hundred thousands of her children were â—amisht to death and many hundred thousands taken captiue by Titus Vespatian the Roman 〈…〉 Emperour many cast to wilde beasts and deuoured The children of Israel because they were a stiffe-necked people and a froward generation and would not be brought to Repentance how many thousands of men lay slaine in the Wildernesse 600000. Males except Ioshua and Caleb The old world because they would Gen. 7. â—â— take no warning and could not bee brought to amendment of life the sâ—oud drowned them all except faithfull Noah and his godly family And except thou repentest thou likewise shalt perish according to that of Luke Except yee repent yee shall all likewise Luk 13 3 perish Beware therefore and repent betimes Fâ—lix quem â—â—ciunt aliena pericula cautum Happy is hee whom other mens harmes doe make to beware Refuse no good motions knocking at the dore of thy heart but entertaine them willingly according to the counsell of Augustine If hee offereth Augustine thee grace to day saith hee take it make much of it for thou knowest not whether hee will offer the same to morrow Make no long tarrying to turne to the Lord and put not off from day to day the longer thou remainest in thy sinne the hâ—râ—er it is for thee to repent for Qui 〈…〉 craâ— Poet. minus aptus â—rit If thou bâ—â—â—l not fit for amendment to day thou wilt bee lesse fit to morrow Therefore while the Lord speaketh to thee make him answere while he calleth vnto thee let there be an eccho in thiâ—e heart as was in the heart of Dauid Seeke ye my Psal â—7 â— face thy face Lord will I seeke And while it is said to day harden not your hearts in no case deserve repentance for the day of death and iudgement is vncertaine as saith Chrysostome Poenitenti veniam spospondit sed viuendi in crastinum non spospondit that is The Lord hath promised pardon to him that repenteth but to liue till to morrow he hath not promised Obiect But some there
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
is moued for thee to meete thee at thy comming Moses calleth it the lower hell Fire Deu 32. 2â— is kindled in my wrath and shall burne vsque ad infernum inferiorâ—m to the bottome of hell The Psalmist calleth it a déepe pit Let him cast them into the fire and into P 〈…〉 the deepe pits that they riâ—e nor And â—â— oneâ—â—er place he calleth it 〈…〉 〈…〉 〈…〉 〈…〉 calleth it a Bâ—â—ning Lake in 〈…〉 â—â—â—â—◠〈…〉 on which must needs â—e 〈…〉 〈…〉 on speaketh of the depth of 〈…〉 this place saying The ghests of â—n 〈…〉 in the depth of hell And againe The way of Life is on 〈…〉 〈…〉 from hell beneath Thus it is manifest that hell is beneath in the lowest parts of the workmanship of God But precisely to say where whether in the centre of the centre of the world or in the ayre or 〈…〉 in the water or vpon the earth it is â—â—â— reuealed neither is it néedfull for vs to know but surely it shal be in the most remote place from Heauen which is in â— about the earth for the 〈…〉 of the righteous when they are 〈…〉 from their bodies doe pr◠〈…〉 â—â—â—â—â— to the locall place of 〈…〉 and the soules of the 〈…〉 arâ— constraineâ— to stay below 〈…〉 〈…〉 〈…〉 where tâ—â—y â—â—â—â— shall be tormentes â—or euermore But if a man be too curious in this point I would wish him conferre with Socrates who being asked what Socrates was done in hell said Hee neuer went thither nor communed with any that came from thence By which answere he derided the curiosity of the demander Euclides as Maximus writeth being Maxim 〈◊〉 23. demanded of one what the gods did and with what things they were best delighted said As for other things I know not but I am sure of this that they hate all curious persons But this is not the thing wee ayme at in this depth of hell This word Deepe doth bewray vnto 〈◊〉 vs the impossibility of getting out once in for God hath made hell so deepe as there is no hope of crawling out In inferno nulla redemptio In hel there is no redemption Therefore Infernus 〈◊〉 ab inferendo dictus quia ita inferuatur praecipitantur vt nunquam 〈…〉 that is Hell is said of calling in foâ— they shall bee so cast downe as they â—hall neuer haue hope or power of crawâ—ing out Infernâ—s saith Hugo est profundâ—◠〈…〉 â— â—ine â—undo that is A deepe without bottome That party that had not on the Wedding garment was not only cast into hell but hee was also bound hand and foot and all to shew the impossibility of getting forth once in Bind him hand and foot and cast him Mat. 22. â—â— into vtter datknesse Now alas if a man bee bound hand 〈…〉 and foot and cast into a Wel fiue thousand fadomes déepe what hope hath he of euer comming out so hel is déep and hee that is once tumbled in shall neuer come forth more This is euident by the speech of Dines who said O Father Abraham send 〈…〉 Lâ—zarus or some from the dead that my brethren may not come into the like place of torment What is the reason that Diues begged not for his owne passage from thence vnto them who was able to haue taught the dâ—lors of hell by wofull experience O hee knew that that had beene bootlesse for hee saw ingentem hiatum A great gulfe set betwixt Heauen and Hell that made the passage impossible In earthly prisons and dungeons a man by some or other meanes haply may get out but hell is déepe so déepe as Heauen Earth and Hell can neuer helpe one poore soule forth Vse This then well considered should worke déepe humiliation in the soules of euery of vs that so grace may receiue vs not this Déep deuoure vs. One depth cryeth and calleth out for another the depth of hell calleth to vs for answerable humiliation hee that will not bee humbled for his sinnes heere shall bee humbled and tumbled to the déepe of hell hereafter God giueth grace to the humble yea the déeper thou art in the Law the higher thou shalt be in the Gospell the déeper in hell the higher in beauen a bucket the déeper it goeth into 〈…〉 the well the more water it bringeth vp with it so the déeper a man is humbled for sin the more shall be his grace of saluation Humble your selues there fore vnder the mighty hand of God that yee may be all exalted in the day of Visitation In this deep was the poore Publican Luk. 18. 13 when in bitternesse of heart he vttered these words Lord be mercifull to me a sinner A sinner by birth a sinner by life a sinner by thought a sinner by word a sinner by work a sinner by sinnes of omission a sinner by sinnes of commission a sinner before my conuersion a sinner many thousand times since my conuersion Lord beâ— mercifull to me a lamentable sinner Vse 2 Againe seeing Hell is deepe as once in no hope of crawling out Let Esay 56. 6. vs seeke the Lord while hee may bee found and call vpon him while hee is neere Ecce nunc tempus acceptum Be 1. Cor. 6. 2. hold now the accepted time behold now is the day of saluation This life is the time wherein we must worke out our saluation with it are and trembling if after this life we will be freed from the deepe damnation of Tophet The irrationall creatures them selues are very carefull to take thier times and seasons as saith the Prophet Ier 8 7. The Storke the Tâ—… Crane and the Swallow obserue 〈◊〉 times and seasons there is a time when the Swallow is with vs in England and there is a time when he takes his leaue of vs. That silly creature in the 〈◊〉 of the Prouerbs gathereth in Summer to maintaine the poore life of it in Winter So should we take our time for after this life there 〈◊〉 neither place for pardon nor time for repentance Yet for all this golden Time is not respected but men do â—ost off their repentance from day to day till at the last they 〈◊〉 into the depth of 〈◊〉 Yea the time of Grace is 〈◊〉 to many they must haue 〈◊〉 or a 〈…〉 delight to driue it 〈◊〉 'T is death to many to all 〈…〉 ly vpon the 〈◊〉 of their 〈…〉 but 〈…〉 a time when they shall wish that all their life had been spent at the hearing of Sermons and Prayer as tedious as it séemeth to them now O the damned in hell would giue if it were in their power a million of worlds to haue but one houre granted Tempus gratia negligere est absolute anima perdere them to liue on the earth againe that so they may come within compasse of offered grace to saluation But if yée will not heare the Lord when hee calleth to you
might haue béen fréed from hel and how often they haue béen inuited to Heauen and they would none but now when they would they cannot And this worme biteth and gnaweth on the bowels of these miserable men for euermore The will also shall be most grieuously tormented with a furious malice against God and against the Elect. And in this their cursed estate they shal recurse curse God againe because hee made them and making them adiudged them to death and dying they can neuer finde death they shall curse his punishments because hee punisheth them so vehemently they shall curse his benignities because they are sawced with contrary seuerities they shal curse Christs bloud shedde vpon the Crosse because it hath bin auaileable to saue thousands and nothing auailable to saue them they shall curse the Angels in Heauen and the Saints in blisse because they shall sée them in ioy and themselues in torment cursings shall be their Hymnes and howlings their Tunes blasphemy shall be their Ditties and lachrymae their notes lamentations shall be their Songs and scriching their straines these shall be their euening morning yea mourning songs Moab shall cry against Moab father against child and child against father that euer he begate him Vae vae vae Reu. 8. Vae prae amaritudine vae prae multitudine vae prae aeternitate poenarum id est Woe in regard of the Bitternesse wo in regard of the Multitude and woe in regard of the Euerlastingnes of the torments of Tophet Now therefore I may truely say of all the damned crue as our Sauiour sayd of Iudas It had beene good Mat. 26 24 for him if he had neuer been borne So it had béen good for the damned if they had neuer béen borne or if they must néeds haue a being they had bin toads or serpents that so they might neuer haue knowne these vnspeakable sorrowes of Tophet I cannot but muse at a company of wicked hel-hounds that will vse these execrable words Would I were damned if euer I knew of this or that God damne me body and soule if I do it not Alas alas full little do these wretches know what it is to bee damned if they did vnderstand aright they would be hangd vp before they would vse these fearefull speeches vnlesse they meant with the moth-slye neuer to be at quiet till they haue â—lipt their wings in those flames I therefore conclude this part with Pro 〈…〉 〈…〉 â—◠〈…〉 alib 3. â—â— 12. the admonition of Prosper who wisheth all men to thinke how great an euill it is to be excluded the presence of God to be banished from Heauen and cast into euerlasting fire with the diuell and his angels to see no light but feele excessiue heate to bee drowned in the deep Lake of Gehenna to be eternally torne with most greedy worms To thinke on these things saith hee is a sure way to renounce all vice whatsoeuer and hée that will not be brought to lay to heart these I leaue him to féele the smart of them for euerlasting The sixt part of the description of The sixt part And much wood Obseru Tophet is set downe in these words Much wood Wherein is noted the eternitie of the torments of Tophet The Perpetuity of these torments is euery where mentioned in the book of God The Prophet Daniel speaking of the condemnation of the wicked addeth perpetuity to their shame saying Some shall awake to perpetuall shame Dan. 12. 2. and contempt S. Marke speaking of the vexing worm addeth perpetuity to the gnawing of it their worme neuer dyeth Mar. 9. 24. S. Paul addeth to the perdition of the wicked perpetuity also Their Perdition is euerlasting 2. Thes 1. 9. Saint Iude addeth the like That they Iude. suffer eternall fire And Saint Iohn doth adde vnto the Reu. 20. 10 lake perpetuity The diuell was cast into the lake where he shall be tormented day and night for euermore Thus we sée that the torments of hell are infinite ratione sinis without Reu. 9. 6. end and though they séeke death yet finde it they shall neuer Thus shall they be like a man that Simile is to bee pressed to death who calleth for more weight more weight to dispatch him of his paine but alas hee must not haue it So in hell they shall cry for death and goe without it As the Psalmist speaketh of Gods mercy That his mercy endureth for euer Psa 136. so the damned may say of his Iustice that his iustice endureth for euer There were some comfort to the damned soules if these their torments might haue end but that shal neuer be that is that that breaketh the hearts of the damned no torment in hell comparable to this of perpetuity what neuer haue end neuer O this is such a torment that the damned themselues are not able to expresse It is a common saying But for Adagium hope the heart would burst but they are shut out of all hope and therefore who can expresse their torments O saith a heathen man God shall once giue an end to these euils but the damned shall neuer be able to say this For as Gregory saith Mors miseris Gregory fit sine morte finis sine fine defectus sine defectu quoniam mors semper viuit finis semper incipit defectus deficere nes cit that is The death of the damned is such as shall neuer dye their end shall neuer end and their destruction a perpetuall confusion No maruell therfore if S. Bernard Bernard dâ— câ—nsid ad Eâ—â—en liâ—â— saith Horreo in manus incidere mortis vinentis vitae mortentis that is It is a terrible thing to fall into the hands of liuing death and dying life If there might bee an end of these paines it were something though it were after so many millions of yéers as there are drops of water in the sea stars in the firmament motes of dust vpon the earth and as there haue béen moments of time since time began but this cannot be granted but when the Lord doth giue ouer his beeing then neuer before then shall the damned be discharged though the blockish Catabaptist perswadeth the contrary The reason of the perpetuity of these torments is threefold The first Drawne from the Maiesty of God offended an infinite Maiesty offended an infinite torment imposed The second Drawne from the state and condition of the damned For as long as they remaine sinfull so long shall they remaine tormented for sin but in hell they euer remaine sinfull therefore in hell they shall euer be tormented Sinne is like oyle and the wrath of God like fire as long as the oyle lasteth so long the fire burneth and so long as they are sinfull so long for sin tormented therefore for euer damned For most sure it is that in hell there is neither grace nor deuotion the wicked that be cast in exteriores â—enebras extra
limitem diuinae misericordiae They shall bee cast into outward darknesse out of the limits both of grace and mercy Though their weeping in hell may seeme penitentiary yet they doe but lugere poenas non peccata they doe but mourne their sorrowes not lament their sinnes And though Diues his prayer for his brethren may séem to procéed from a charitable soule yet it was not for their good but for his owne for hee knew that if they should come to hell his lewd and vicious example being part occasion thereof his torments should be doubled nay centupled vpon him In hell therefore there beeing neither grace nor deuotion but still affected iniquity their torments must be euerlasting The third reason Drawne from that stinging attribute of Gods Iustice because life was offered them heere and they would none it is iust with God that when in hell they begge it they should goe without it yea that they should seeke death and neuer finde it Once they were offered saluation being gone in Adam but that offer being neglected let them neuer looke for another O if this long torment were alwaies thought vpon it would make vs vse this short time of our life better they are Spirituall Lunatikes and worse then mad Bedlomites that will purchase an eternall torment for so short a pleasure I beséech you therefore beloued brethren for your soules sake which should bee more worth vnto yov than a thousand worlds let not these infinite torments bee passed ouer with a short or shallow consideration but write the remembrance of them in the inward parts of your soules with the Diamond of deepest meditation that so this Tophet may neuer be your destruction The seuenth and last part of the The seuenth and last part The breath of the Lord c. Description of Tophet set downe in these words The breath of the Lord like a Riuer of Brimstone doth kindle it In which words there is not only a Prosopopeia in the breath but a Topographia in the brimstone vsed both which figures do notably expresse the furious indignation of the Author and the fierce seuerity of the act the Author or Inflictour of all these fearefull punishments is the Lord God offended at whose anger the Heauens do melt the Earth quakes and the whole Creation trembles into whose hands to fall is most fearefull For the Heb. 2â— â—9 Lord our God is a consuming fire The Lord is the decreer appointer and commander of all these fearefull torments and the Lord doth execute them vpon the damned both immediatè immediately from himselfe and mediatè mediately by his instruments as by the diuels fire darknes stinch and other creatures Feare therfore in the feare of God this fearefull and terrible name IEHOVAH that at the day of neede ye may find him a mild and gentle Lamb and not A roaring Lyon of Iudah Reuel â— The seuerity of punishment is set down by a double allegory Breath and Brimstone To expresse the rage and â—yranny of Saul against the Lambes of IESVS this word is vsed in the Acts And Act. 9. 1. Saul yet breathing out threatnings and slaughter against the Disciples of the Lord c. So here to expresse the furious indignation of the Lord against sinners the Breath of the Lord is vsed Like a Riuer of Brimstone The perplexing property of brimstone is to burne Darkely to grieue the sight Sharply to afflict the more Loathsomly to perplexe the smell We reade in the Scriptures that the Lord being much prouoked punished not onely with fire but with burning brimstone which is ten to one more terrible As vpon Sodome he rained fire and Gen. 19. 24 brimstone from heauen I will raine vpon him a fore raine Eze. 38. 22 haile-stones fire and brimstone Vpon the wicked God shall raine Psal 11. 6. snares fire and brimstone and stormy tempest this shall bee their portion to drinke The beast and the false prophet Apoc. 19. 20. both aliue were cast into the Lake of fire and brimstone Oh who can expresse now the lamentation of Tophet for the breath of the Lord like a riuer of brimstone doth kindle it As this should be of power to keep you from the least iniquity so it should possesse you with the knowledge of the right nature of sinne that it is the most odious and loathsome thing in the world A stinking carcase stinketh Gregor not so in the nostrils of man as a polluted sinner stinketh in the nostrils of Almighty God As Plato saith of vertue That if it Plato could be seene with a bodily eye it is so splendid and glorious a thing that all the world would bee rauished with the loue of her So may I say the contrary of vice That if sinne could be seene in his owne colours and in his right nature all the world would loath and vtterly detest it But miserable man the more is the pitie conceiueth not aright of sinne one would think that Adam had committed but a smal sin in eating the forbiden fruit at the intreaty of Eue yet he and all his pouerity guilty of eternall death for the same One would thinke that that poore man had committed but a small fault In gathering a few chippes on the Sabbath day wee haue fouler matters committed on our Sabbaths and go vnpunished yet hee was stoned to death for his labour one would thinke that Ananias Acts. 5. detaining part of the money and maintaining â—he contrary with a lye had committed but a smal fault yet he was strooke dead for the same at the feet of Peter one would think that an idle word were but a small sin yet of euery idle word that men shall speak a great account must bee made for the same And as men coureiue of sinne so they imagine of punishment they thinke that the Lord will not deale so seuerely with them and yet my Text sayth That the breath of the LORD like a Riuer of Brimstone doth kindle it The terror of whose wrath is indurable Harken here all you that make but a sport of sinne looke vpon your punishments prescribed the least sinne that euer you haue committed being Zach. 5. 8. weighty as lead is able to sinke your soules downe to damnation Cease therefore from euill and doe that which is good Cast away the workes of darknesse and put on the armour of light hate the little sinne as wel as the great an idle thought as well as blasphemy make much of offered grace to saluation Christ now knocketh at the doore of your Soules and would gladly come in and dwell with you For it is his delight to dwell Prou. 8. with the sonnes of men shut him not out as did the Bethleemites Bid him not be gone as did the Gadarens but Be ye open ye euerlasting doores that the King of glory may come in that you hauing giuen him entertainment here he may do the like by you hereafter placing you
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
of the Father the Sonne and of the holy Ghost Math. 28. 1â— in nomine Mat. 28. 19 not nominibus in the name not names here is the vnity of Essence of the Father Sonne and holy Ghost here is the Trinity of persons Augustine illustrates this mysterie by a Simile from the Sunne and Fire We sée the Sunne in the heauens Running Shining Giuing heate The Fire hath three properties Mouing Light Heate Now thou Arrian if thou canst diuide the Sunne and Fire diuide thou also the Trinity No the Trinity must be distinguished but by no means diuided The holy Ghost is called digitus Dei the finger of God the Sonne is called manus Patris the hand of the Father As therefore the finger in the hand and the hand in the body so of the same Essence and Substance is the Father the Sonne and the holy Ghost But to search too much into this mysterie is dangerous as saith Bernard To enquire too much of the Trinitie is peruerse curiosity to beleeue as the holy Church holdeth is faith and securitie To see as it is is most absolute selicitie I remember an olde report that runnes of Alanus who promised his auditorie to discourse next Sabbath following the mysterie of the Trinity It hapned as he meditated by the Sea side hee saw a young boy goe about with a shell or spoone to empty the water of the Sea into a little hole Alanus demanded of him what hee meant I intend saith he to bring the whole Sea into this hole Why goest thou about a thing impossible answered Alanus So doest thou saith the boy vnto him for it is as possible for me to bring the whole sea into this hole as for thee thorowly to discourse the mystery of the Trinitie Alanus being very much dismayd and comming into the Pulpit his auditorie looking for the performance of his promise was silent for a pretty space at last brake out into these words Sufficit vobis vidisse Alanum it is enough for you to haue seene Alanus for to vtter that which I promised is aboue my reach and so came downe So surceasing the prosecution of this mysticall point any further I come to another obseruation from hence and hasten to an end And that is this As the whole Trinity was present at the Baptisme of Christ so it is the pleasure of Christ that euery of vs should be baptized in the name of the whole Trinitie Not in the name of one person alone Nor in the name of any creature Obiection But against the first may bee obiected that in the Acts where Peter exhorts them to be baptized in the name Act. 2. 38. of IESVS Acts 2. 38. and no more persons mentioned Answere He speaks not there of the forme of Baptisme but shewes that the whole effect thereof consists in Iesus Christ Againe vnder the name of IESVS the other persons are comprehended Obiection Against the second may be obiected that in the Corinths The Israelites were baptized in â— Mosen vnto Moses 1. Cor. 10 â— in the cloâ—d and sea 1. Cor. 10. 2. Answere It is an Hebrew phrase and in Mosen vnto Moses is as much as per Mosen by Moses as Augustine saith Duce Mose seu Mosis ministerio by the ministery of Moses Ambrose sayth they were baptized into Mâ—ses that is duce Mose foeliciter transiâ—runt erapti sunt morte Moses leading them they passed the Sea without dangeâ— and were sâ—ued from death Or in Mosen into Moses in 〈…〉 nam legem Mosis into the doctrine and law of Moses as those twelue are sayd to be baptized in baptisma Iohannis vnto Iohns baptisme Acts 19. Act. 19. â— 3. 7. that is in doctrinam Iohannis vnto Iohns doctrine as writeth that learned man Pareus so the like phrase is vsed Exod. 14. 19. Where the people Exod 14. 19. are said to haue beleeued in Moses that is in Deum per Mosen in God by Moses This is my beloued Sonne Text. Christ is Gods Son Onely Naturall Consubstantiall Coeternall We are but by adoption Gods children O the wonderfull loue of God the Father to vs that would vouchsafe to giue vs his Son his onely Sonne his onely beloued Sonne that whosoeuer 〈…〉 beleeueth in him should not perish but haue life euerlasting Ioh. 3. 16. In whom I am well pleased Text. Complaceo nemini nisi in te per te I am pleased with none but in thee and for thee In quo oblector In whom I am wonderfully delighted as sayth Euthymius In quo requiesco in quo placor saith Theophilact i. In whom I rest fully satisfied in whom I am well contented As that verse goeth In quo laetitia est in quo mihi facta voluptas In whom I much reioyce So that these words doe testifie that Iesus Christ is that worthy Mediator in whom the world is reconciled to God Let vs not therefore goe to Rome for a pardon nor to Mahomet for a blessing nor to the Magician for counsell nor to the Sorcerer for skill but let vs â—locke to Iesus our Redeemer in whom onely we shall finde GOD well pleased with vs saying with Peter Quo ibimus Whither shall wee goe for thou hast the words of eternall life There is in the world a foure-fold Call yet but one salutiferous The Diuell sayth Come vnto me sed destruam I will destroy you The World sayth Follow me sed decipiam I will deceiue you The Flesh sayth Follow me sed deâ—iciaâ—â— I will faile you Christ onely saith Come vnto me egoreâ—â—ciam I will refresh you Christ now knocketh at the doores of your hearts and would gladly come in and dine and sup with you Renâ—â— â— 20. drine him not out of your countrey as did the clay headed Gadarens Shut him not out of your houses as did the â—uâ—lling Bethleemites but be yee open ye euerlasting doores that the King of glory may come in that hauing giuen the Lord Christ entertainment into the houses of your hearts in this life hee may vouchsafe to put you all in possession of his heauenly mansions in the life to come 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 Iesus Christs sake his beloued Sonne in whom onely he is well pleased to whom with God the Father and God the blessed Spirit thrée great persons but one Essentiall Godhead be offered vp all praise and thanksgiuing euen from the bottome of our hearts this day and euermore Amen FINIS A Godly and right Christian Prayer made for the instructiou and comfort of his weakest Parishioners of Hempstead reuerently to be vsed euery Euening in their seuerall Families O Most gracious God and in thy sweet Son Iesus our most mercifull heauenly Father we thy poore seruants and vnworthy Creatures with mourning spirits and perplexed hearts doe in most humble manner fall down before thy