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
nature doth dayly allure vs to sinne Now iâ— we consent to those his wicked motions whether we performe them outwardly in act or no before God we haue committed the sinne according to that of Iohn Hee that hateth his 1. Ioh. â— 1â— brother is a man slayer because in will in wish and in desire hee hath already slaine him although hee doth not bring it into outward act either for feare of the law of man in that case or for want of iust and fit opportunity for the effecting thereof Yea the sinne of thought the sinne conceiued in the heart of man is not onely a sinne but it is the roote and beginning Mat. 15. 1â— of all sinnes whatsoeuer for it is not that which goeth into man that defileth him but that which commeth out of him that is that which proceedeth from the heart of man The diuell first suggesteth after The Ladder of sin suggestion commeth cogitation after cogitation followeth affection after affection followeth delectation after delectation followeth consent how is the sinne of thought fully committed after consent followeth operation after operation followeth â—â—stome after custome followeth desperation after desperation followeth defending of sinnes committed after defending of sins committed followeth vaunting boasting and glorying in sinne which is next to damnation it selfe Thus the heart is the fountaine from whence springeth all sin whatsoeuer Yet haue wee not many wicked ones in this world that think the sin of heart to bee no sin at all or else but a small sin that shall neuer be brought in question at the day of account But let all these know that as of euery idle word so of euery wicked and sinfull thought conceiued and nourished within the heart of man hath full consent to the performance of the same for there is no sinne that can be coÌ„mitted without consent had men yea all men must giue an account I giue all men therefore to the good of their soules this good counsell of Salomon Keepe thine heart Prou. 4. 23 with all diligence for there out commeth life If thou keepest it not diligently and waâ—â—ly thereout will proceed death I meane sinne whose Rom. 6. â—3 wages is death The heart is a Mill alwayes grinding either good corne or bad either good thoughts or bad therefore keepe it diligently for thy soules sake let it meditate in the Law of God day and night abandon all wicked motions that at the day of iudgement thou maist be pure bread and fine manchet for the Bread of Life Christ Iesus his Table in heauen The Lord grant this to mee the Writer thee the Reader and to euery Hearer of it 2 Wee must giue an account of our words Of euery idle word that men shall Word speake c. Diuers of the learned Writers haue diuersly commented of this idle word what it should be one affirming one thing another another thing Therefore I will in a word set downe the opinions of some of them not incongruent neither disagreeable to the holy Scripture Gregory saith that Verbum otiosum Gregory est quod â—â—sta necessitate pia vtilitate caret That is saith he an idle word which is spoken either without iust necessitie or godly profit Ierome saith that VerbuÌ„ otiosum est Ierome quod sine vtilitate loquentis vel audientiâ— proâ—ertur That is saith he an idle word which is spoken either without edification of the Hearer or Speaker Basil Omne verbum quod non conduâ—it Basil ad propositam vtilitatem vanum est otiosum that is euery word which belongeth not to an intended profit is a vaine and an idle word Master Iohn Caluin saith that Caluin Sermo otiosus pro inutili sumitur qui nihil aedificationis vel fructus assert id est An idle word is taken for a word vnprofitable for a word that bringeth with it no fruitfull edification So that from these descriptions of holy men I doe describe an idle word on this maner Verbum otiosum est quod ad bonam rem non pertinet quod non facit ad gloriaâ— Dei vnseâ—tis quod mutâ—le est infrugâ— ferum quod nec loquâ—ntem nec audientem â—diâ—icat id est An idle word is that which doth not appertaine to a proposed profit which tendeth not to the glory of the euer-liuing God which is vnprofitable and vnfruitfull which edâ—â—ieth neither the Hearer nor the Speaker If then good breforen in Christ Iesus so great account must be giuen of euery idle vain and fruitlesse word what account thinke yée shall bee giuen for swearing cursing banning and blaspheming What account shall the swearer giue that hath not one word in his mouth but it is guarded with an execrable oath How common alas this sinne of swearing is who knoweth not for the small infants and tender children in our streets haue cursed oaths ad unguem at their fingers end yea at their tongues end too What account shall the cursing and banning tongue â—â—ue that Cruelly Disdainefully and Psal 31. 1â— Despightfully speaketh against his neighbour What account shall the blasphemous person giue that speaketh contemptuousâ—y of GOD and saith that Christ did cast out diuels through the name of Beelzebub If 1. Pet. 4. 1â— the Iust shall scarce bee saued where shall the sinner appeare If account must bee made of euery idle word Lord what account shall they make that rap and vomit out blasphemies against the terrible Iudge of heauen and earth As men think and fondly imagine that the sinne of thought vnlesse it proceed into outward act is but a small sinne so likewise doe they imagine of idle words that they are but small sinnes and a small account for them shall be giuen But let all the world know that no sin can be said to be small in respect of it own nature for the least sinne that can bee committed in the world is so weighty as without repentance had it will sinke the sinner downe to the bottomelesse pit of hell Yet notwithstanding an idle word in respect of other sinnes may be said to bee a small sinne yet as small as it is it is able to damne the soule foreuer Well therefore saith Petrus Damianus Petrâ—â— sermone secundo de vitio linguae Audiat lingua vaniloqua audiat otiosa lingua audiat pauescat intelligat perhorrescat sententiam horribilem extremique Iâ—diâ—ij terrorem c. that is Heare O vaine babbling tongue heare O idle tongue heare and tremble vnderstand and quake at the hearing of the terrible day of Iudgement He that hath hands to slay hath he not cares to heare Hee saith that of euery idle word that men shall speake they shall giue an account thereof at the day of Iudgement Although an idle word bee a small sinne in respect of greater sins yet neuerthelesse an innumerable company of idle words congested accumulated and heaped vp together they will make a mighty sin Quid
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
bee in the world that will say the more it is to bee lamented I am young I will liue a while after my hearts desire and in my old age I will repent mee of my sinnes for God hath promised who will be as good as his word At what Eze. 18. 2â— â—2 time soeuer a sinner doth repent him of his sinnes from the bottome of his heart I will put all his wickednesse out of my remembrance saith the Lord. And will pray to the Lord for forgiuenesse of their sinnes as Augustine Augustine said before his conuersionâ— Ignosce pater ignosce mihi at noli modò Forgiue mee my sinnes but not now let mee sinne in my youth and pardon me in mine age Thus they would desire to dye the death of the righteous but they would not liue the life of the righteous but let these gracelesse persons that thus defer repentance beware of two things 1 Let them beware of suddaine death let them take héed lest they be cut off in the middest of their sins as Iobs Children in the middest of their Iob 1. 18 banquetting and ryoting were suddainly slain by the fall of a house and as the Floud came vnlooked for and drowned the old world Liuie reporteth a fearefull example 〈…〉 of suddaine death saith hee There were two old men that frequented two Harlots and presently vpon the fact committed they both suddainely dyed the one was thrust thorow with a dagger the other dyed suddainly of an Apoplexy which is a disease ingendred of abundance of grosse humors which doe fill those vessels and receptories of the head from whence commeth feeling and mouing of the bodie as saith Galen and therefore 〈…〉 they that haue this disease are depriued of all sence feeling and moouing Let euery lusty Younkeâ— and desperate russian set this fearefull example before his eyes Againe the young man dyeth as soone as the old the Lambs skin is brought to the Market as well as the old Crones true is the saying of Augustine Vita dum crescit decrescit vita Augustine mortalis mors vitalis id est Life while it increaseth decreaseth life is dying and death is liuing â— Let all men that refuse the mercy of God and deferre their repentance know that repentance is not theirs at command but it is the great mercy of God and it is to bee â—â—ared that they that haue refused it offered when they would haue it they shall go without according to that country Prouerbe If you will not when you may when you will you shall haue â—ay And it is commonly seene that Qu 〈…〉 a â—â—â—â—s ita as a man liueth commonly hee dyeth Hee that will liue without repentance must look to dye without repentance 〈◊〉 God spared the Thiefe at the laâ—â— gaspe yet let no man presume of that for that was a medicine against desperation and not a matter of imitation saith one God spared one that no man might despaire hee spared but one that no man might presume Let euery man therefore in the feare of God without all delay seeke for amendment of life let them as Gregory wisheth Plangere plangenda Bewayle their sinnes that ought to bee lamented and as they haue giuen Rom. 6. 13 their members as weapons of vnrighteousnesse to iniquitie so let them now giue them as weapons of righteousnesse to holinesse Repent deare brethren betimes Viâ—e Deo gratus toti mundo tumulatus Poet. Crimine muÌ„datus semper transire paratus That is Liue vnto God a thankefull wight And to the world dye Cleanse thy selfe from wickednesse Alwayes ready hence to flye Play the wise Steward lay vp treasures in heauen for thy soule imitate the Pismire which gathers in Summer whereby shee may liue in Winter Damascene reporteth an excellent Damascene History touching this purpose saith he There was a country where they chose their King of the poorest and basest sort of the people and vpon any dislikement taken they would depose him from his Throne and exile him into an Iland where hee should bee staâ—ued to death Now one wise fellow considering hereof sent money before into that Iland into which hee should be banished and when he was banished he was receiued into the Iland with great triumph So against thou be banished by death from this world without penny or farthing for naked thou camest and naked thou must goe thou must prouide wâ—â—le thou art in this life whereby thou mayst liue in Heauen hereafter Let nothing therefore make thée 〈…〉 erre thy amendment but whilesâ— Christ calleth thee runne vnto him Put on Ieromes resolution who said If my Mother were hanging Ierome about my necke if my brethren were on euery side howling and crying and if my Father were on his bare knees kneeling before mee to detaine mee in their wicked and sinfull course of life what would I doe I would shake off my Mother to the ground I would despise and hate all my kindred and kins-folkes and I would tread and trample my Father vnder my feete thereby to flye to CHRIST when hee calleth mee So shouldest thou resolue the amendment of life The Lord of heauen for his swéet Sonne Christ Iesus his sake grant to thée deare Reader and mee to both of vs his holy Spirit that wee may stand vnblameable before the Iudge at that great and generall day that we being â—lâ—athed with the long white robes of righteousnesse may bee in the number of those to whom it shall be said then Come yee blessed Children of my Father inherit the Kingdome which was prepared for you from the beginning of the world Grant this deare Father for thy deare Sonnes sake Christ Iesus our only Lord and Sauiour to whom with thee and the holy Spirit wee ascribe all Power Glory and Dominion and sing Halleluiah to thee O blessed Trinity for euer and euer Amen A True and Comfortable Exposition of the Lords PRAYER FOrasmuch as Prayer to the Soule is as necessarie as the â—eele to the Ship the Foundation to the House the moisture to the Tree and the sinewes and ioints to the body and forasmuch also as wee can haue neither grace to beleeue nor grace to obey without feruent and faithfull prayer I haue thought good as briefly as I can for the helping of the Ignorant in the performance of this Christian duety to expound the Prayer of our Lord being the perfect ground of all our prayers that so we praying in wisedome may pray with comfort for alacke thousands it is to be feared that haue this prayer Ad vnguem at their fingers ends are altogether ignorant of the worthy contents of the same Concerning which prayer I obserue these foure things First the occasion hereof and that â— was vpon the complaint and suite of the Disciples who being weake in this gift entreated Christs help saying Master teach vs to pray as Iohn Luk. â—â— â— â— also taught his Disciples And hee said
is a great plenty of men but there is a great scarcity of good men These wayes seeme pleasant to be walked in yet Nouissima illarum mors est The end of these wayes is death for the diuel like a subtill fisher sheweth the bait but hideth the hooke sheweth the vnprofitable profit and vnpleasant pleasure of sin but h 〈…〉 th the hooke from mens eyes which is death according to that of S. Paul Stipendium 〈…〉 mors est The wages of sinne is death here hell and damnation hereafter Sinne seemeth at thâ— first to fawne vpon a man but yet in the end it will with Caines dogge Gen. 4. plucke out the very throats of our soules In these main rodes the more is the pitty doth the greatest part of mankind run headlong to perdition without any checke of conscience remorse for their sinnes or any reclamâ—tion in the world Sinne neuer more then in these our dayes of the Gospell abounded the diuell hath more followers then Christ the whole multitude â—â—â—ed Crucifie him Crucifie him bâ—â— Mar. â—â— 1â— there was but one and thâ—t a â—â—lly woman that laboured to set him â—râ—e The saying of Paul to the Romans is verified in thâ—se our dayes of sin There is none righteous no not one Rom. 3. 10. 11. 12. There is none that vnderstandeth there is none that seeketh God all haue gone out of the way all are altogether vnprofitable there is none that doth good no not one Pride Whoredome Gal. â— 19. â—â— â—â— Adultery Fornication Vncleannesse Wantonnesse Idolatry Witch-craft Hatred Debate Emulation Wrath Contention Sedition Heresie Couetousnesse Drunkennesse Swearing Forswearing Blasphemy Prophanenesse coÌ„tempt of the Word despising of Gods Messengers and the like abominations are raigning in euery angle of this our Iland yea our Land is become a sinke of sin a pit of pollution and a place of abomination defiled with iniquity A vertice capitis vsque ad plantam pedis id est from toppe to toe hauing no sound part throughout it yea our whole Land is out of course And it is the great Lam. 3 2â— mercy of God that wee are not consumed Yea these last dayes of the world are like to the daies of Israels prouocation of the Lord in the wildernesse wherein wee preferre the slauery of Egypt aboue the sweete Manna of heauenly blisse Yea that saying of the Prophet is verified of the most part of mankind That the Children gather stickes the Ierem. 7. 8. Fathers make the fire and the women bake cakes for the Queene of Heauen That is they offered sacrifice to the Sun and Moone and Planets which they called the Queene of Heauen So the beast of Rome with his Antichristian crue doth sacrifice to Mary making her an idoll and calling her as in their Salue Regina and Regina Coeli laetare doth appeare the Queene of Heauen They make Ignorance the mother of their Deuotion Sir Iohn Lacke-latine and Sir Anthony Ignorance are their chiefest Clarkes and best Masse-mongers Yea the world is growne to that height of reprobation that that which is written in Iob is verified of many They say to Goâ— Depart â—rom vs Iob. 21 14. 15. â—or we desire not the knowledge of thy wayes who is the Almighty that wee should serue him Full little thinking that the Lord shall answer them with the like Disâ—â—â—â—â—e Depart from me yee Math 7. 2â— workers of iniquity Thus we â—ée how the worldlings run in the race of iniquity the broad way to the lake vnquenchable some in the race of Atheisme some in Papisme some in Mahumetisme some in Paganisme but few there are that run in the race of Christianisâ—â—â— But thou that wouldest be saued thou that wouldest so runne that thou maist obtaine run not in any of these wayes but flye from sin as from a stinging Serpent and a biting Cockaâ—riâ—â— For they that doe such things shall not â—al â— â—â— inherite the Kingdome of God The right way therefore wherein Hâ—c 〈…〉 we must runne is the way of Godlinesse the way of Christianity the way of the Word of God framing all our thoughts words and operations according to the precise and strict rule of the same For Factores legis iustificabuntur id est The doers of the â—aw shall be iustified saued and glorified This way of Godlinesse is a blessed way to walke in It is sweeter than Psal â—â— Mat. 11. 3â— the hony or the hony combe Iugum Christi sâ—â—ue est onus suum leue id est The yoke of Christ is easie and his burthen light Mandata â—â—â—s graâ—ia â—on 1. Ioh. 5. 3. sunt id est His Commandements are not grieuous and his Commandements Psal 119. are exceeding large Her wayes are wayes of pleasure and her pathes Prou. 3. 17 â—sâ—l 119. â—â—5 prosperity It is a lanthorne to our feet and a lâ—ght vnto our pathes It is a pillar of fire to carry vs thorow the wildernesse of this world to the Celestiall Canaan It is the power of God Rom. 1. 1â— to saluation to euery Beleeuer both lew and Grecian It is able to saue our Iam. 1. 2â— soules it is able to make vs wise to saluation is is profitable to teach to improue 2. Tim. â— 15 1â— 17. to correct to instruct in righteousnesse and to make vs perfect in all good works It is comfortable in all cases and parts of our life both in prosperity and aduersity both in life and death If we fight it is a sword if we hunger it is meate if wee thirst it is drinke if wee be naked it is a garment if we be in darknes it is light yea in a word the Word of God is The high-way to Heauen Enter therfore Mat. 7. 13. in at the straight gate of amendment and run in the same from faith to faith from grace to grace from vertue to vertue from strength to strength till thou beest a perfect man in Christ Iesus Cast away the workes of darknesse Rom 13. 12 13 14 and put on the armour of light walke honestly as in the day not in gluttonie and drunkennesse neither in chambering and wantonnesse nor in strife and enuying but put on the Lord Iesus Christ and take no thought for the flesh to fulfill the lusts of it Bee Mat. 10. 16 wise as the Serpent be innocent as the Doue Amongst diuers points of wisedome to bee found in the Serpent this is one namely Shee casteth her coat and so renouateth her age as Aristotle saith These three beasts Arist de nat Aâ— mal lib. 8 cap. 17. Stellio Tum Vere tum Autumno both in the Spring as also in Autumne doe cast their skinnes viz. the beast like a Lizzard called in Latine Stellio Quia habet maculas quasi stellas collo infixas Because hee hath spots in his necke like starres Lacertus the Lizzard and Lacertus Serpens the Serpent And to doe this
and 〈…〉 4â— â—nâ—â—r in againe with seuen diuels worser thâ—n himselfe the end of that man is worser then the beginning So Iulian Emperour of Rome began well and for a while embraced the Gospell of Christ but hee proued an Apostata in the end dying 〈…〉 ing banning and blaspheming and casting his bloud into the ayre Demas followed Christ awhile but afterward forsooke him Demas 〈…〉 â—â—â—h forsaken mee louing this present world Many of Christs Disciples 〈…〉 bâ—cke and walked no more with 〈…〉 Thou knowest saith S. Paul 〈…〉 that all they which are in Asia are turâ—ed 〈…〉 of which sort are Phy 〈…〉 and 〈…〉 ogenes â—o wée sée that many haue begun well but few hâ—ue perseuered but it wâ—â—â— better that a Mil stone were 〈…〉 about the necks of such â—â—â—olâ—â—s and cast into the middest of the Sea For The Lord will tread downe Psal 18. 22. reuolters vnder his feete as clay in the streets Hee that putteth his hand to the Luk. 9. 6â— Plough and looketh backe is not fit for the Kingdome of Heauen Hee that looketh backe to his house and home hauing his minde busted in other matters cannot possibly make good worke euen so he that intangleth himselfe with the things of this present world is not able to work out his saluation with feare and trembling for where the dead carcasse is thither will the Eagles resort and where our treasures are there will our hearts be also He therefore that will obtaine the Land that floweth with Milke and Hony must forget the Flesh-pots of Egypt And hee that will obtaine Heauen must not cast his eyes to the earth he that is on the house top must Mat. â—4 17 not come downe to â—eâ—ch any thing out of his house and hee that is in the fields must not â—â—â—urne backe againe to his house Hee that is in the way to Heauen let him not turne back again to this world lest he bee attached of the Lyon and cast into hell Lots Wife for backe-looking vvas turned into a pillar of salt And so euery man that turneth backe from the way of godlinesse shall be turned into a Fire-brand and burned with vnquenchable fire for whosoeuer shall deny IESVS CHRIST in this world shall bee denied the Kingdome of Heauen of Christ Iesus in the world to come Backe-looking and back-sliding must noâ— bee in Christians Let vs therefore with Saint Paul not look Phil. 3 13. behinde vs but to that which is before vs namely to the reward Let vs fasten our eyes vpon heauen gates and neuer leaue running till we come at them The Bride of Iesus would not turn backe from her holy Race saying I Cant. 5. â— haue washed my feetâ— how shall I defile them So should euery member of the mysticall body of Christ say I haue washed my selfâ— from my sinnes and by Gods assistant grace will I neuer defile my selfe any more For he Ecc. 34. 26. that washeth himselfe saith the sonne of Syrach because of a dead body and toucheth it againe what auaileth his washing So is it with a man that fasteth for his sinnes and committeth them againe Who will heare his prayer or what doth his fasting helpe him Euen so beginning wel doth nothing auaile a man vnlesse perseuerance be resolued Thou therefore that wouldest obtaine pull not thy neck out of Christs yoke giue not in any case but at the very first steppe thou settest into this godly Race resolue to perseuere to the end of thy life come what can come Manus igitur remissas genua soluta Heb. 12. 12 erâ—gite id est Lift vp your hands that hang downe and your weake knees take héed that ye fall not away from the grace of God Be not weary 2. Thes 3. 13. 1. Cor. 〈◊〉 6. 13. of well-doing Stand fast in the faith and play the men bee strong take courage to you and perseuere to the end for hee that endureth to the end 2. Chron. 15. 7. the same shall be blessed Esto fidelis saith Saint Iohn vsque Apoc. 2. 10 ad mortem dabo tibi coronam vitâ— id est Bee faithfull to thy death and I will giue thee a Crowne of life Qui vicerit dabo ei sedere in thrâ—no Apoc. 3. 1â— c. To him that ouercommeth will I grant to sit with me in my throne Non enim incipisse sed perfecisse virtutis Hâ—â—â—on est id est It is not the nature of Godlinesse to begin wel but to perfect the worke begun Nec inâ—hoantibus 〈…〉 sed perseuerantibus praemium tribuitur saith Remigius id est Neither is the reward giuen to enterers but to enders not to beginners but to perseuerers Wherevpon S. Gregory saith Incâ—ssum curritur â—i ceptum iter ante ter 〈…〉 dâ—â—erâ—â—â—r iâ— est Hee is a mad Traueller that will not see the end of his iourney and hee is a fond Professor that will not labour to dye in the Lord. Wée reade in the Gospell of Iohn that our Sauior in the end of his life sayd in this manner Opus consummaui Ioh. 1â— â— quod dedâ—ras mihi vt facerem id est I haue finished the worke which thou gauest me to doe And in the houre of his death hee said in like manner Consummatum est It is finished So Ioh. 1â— 3â— should euery Christian after the example of his Sauior labour to finish the worke which the Lord called him to doe that so hee may with great peace of Conscience and with vnspeakable solace of heart say vpon his Death-bed with the chosen Vâ—â—sel in his second Epistle to Timothy 2. Tim â— â— â— Certamen bonum decertaui cursum consummaui fidem seruaâ—â— c. I hâ—ue â—ought a good fight and haue finished my course I haue kept the â—aith therefore henceforth is layd vp for me a Crowne of Righteousnesse which the Lord the righteous Iudge shall giue me at that day and not vnto me onely but vnto all them that loâ—e â—iâ— appearing Such was the resolute zeale and zealous resolution of al holy Ma 〈…〉 in former ages that nothing 〈…〉 make them forsake the profession of the glorious Gospell of IESVS yea this was their constant answere to ther bloudy Butcherers Vre tunde diuelle lanâ—a seca Idolatua non adorabimus The resolution of Martyâ—â— potes corpora ista O Caesar cruciâ—tibus absumere facere verò vt aliud sentiamus aut loquamur non potes tua sâ—â—itia nostra est gloria cum nos interâ—icere credas dâ— carcere corporis liberas citius saxa scopulosque montes dâ— loco suo moueâ—is quà m nobis fidem Christo dâ—tam eripies id est Burne buffet slay deuoure hew in pieces thy abominable Idols will we neuer worship thou mayst O cruell tyrant consume with torments these our mortall bodies but to make vs thinke or speake otherwise then wee doe canst thou neuer doe thy cruelty is our
glory killing vs thou dost but deliuer vs from 〈…〉 prison of our bodies thou shalt 〈…〉 remoue the rockes and mounâ—â—i 〈…〉 their places then make vs 〈…〉 from the profession of the glorious Gospell of Iesus Such was the resolution of Sydrach Myshach and Abednego that rather then they would crouch to Nebuchadnezzars golden Image which waâ— Dan. 3. 1 23. 60. cubits high they would be cast into the hot fiery Furnace which was made seuen times more hot then vsually it was for necessary vses Such was the resolution of blessed Paul that nothing could separate him from his LORD and Master CHRIST whose couragious vow we may find in his Epistle to the Romans on this manner Who shall separate Rom. 8. 35 33 39. vs from the loue of Christ shall tribulation or anguish or persecution or famine or nakednesse or perill or sword No verily for I am perswaded that neither death nor life nor Angels nor Principalities nor Powers nor things present nor things to come nor height nor depth nor any other creature shall bee able to separate vs from the loue of God which is in Christ Iesus our Lord neither the loue which wee haue to God from â—â— who are made his sons through Christ Iesus And â—ndeed that which Paul promised he performed for he was beheaded at Rome for the Gospels defence although the sword did separate his head from his shoulders yet it could not separate him from his head Christ Iesus Such was the resolution of the patterne of patience that though the Iob. 13. 15. Lord should kill him yet would he put his trust in him Such was the resolution of Ignatius Ignatius Bishop of Antioch after Peter that the rauening Beasts could not make him flinch from his Redeemer yea being commanded by the King of Syâ—ia to bee torne in pieces of wilde Beasts and being led to the place of execution the vttered this golden sentence Nihil moror visibilium nec inuisibilium modo Iesum Christum acquiram id est I care neither for things visible nor yet for things inuisible neither for things seene nor yet for things not seene Onely this is my care that I may obtain CHRIST IESVS with him euerlasting saluation And when the Beasts were let loose vpon him these were his last words as saith S. Ierome I am Gods corne and the Ierome teeth of these wilde Beasts must grind me in pieces that I may be pure bread and fine manchet for Christ Iesus his Table in Heauen Such was the constant resolution of that good old woman Apollonia Apollonia that she chose rather to haue her teeth dasht out of her head willingly and to be burnt to ashes then to worship any other god besides the true and euerliuing God Yea this was the constancy of all holy Martyrs that they would rather indure a thousand deaths then shrink backe from the word of Life Peter Peter was beheaded for the Gospels defence Iames throwne downe from an Iames. high Pinacle and his head cleft asunder yea almost all the Apostles were put to grieuous deaths some were stoned some broyled some put to one death some to another Old Simeon that was cousin germane Simeon to Christ sonne to Clâ—ophas and Mary Bishop of Ierusalem after Iames was nayled to the Crosse being sixe score yéeres old and more S. Cyprian beheaded at Sexti nigh the Cyprian City Carthage Polycarpe Bishop of Smyrna Disciple Polycarpe to Iohn was most pittifully tortured to death by fire yea for the space of 300. yéeres after Christ and more the Lord sent persecution ordinarily to his Church Willingly did these Saints suffer and ioyfully did vndergoe all these afflictions for the Kingdome of Heauen sake Hic vre hic seca vt in eternum parcas 〈…〉 Domine saith Saint Augustine i Here burne me Lord here slay me to spare mee hereafter Doe what thou wilt Lord with my body so that thou wilt spare my soule Vtinam saith S. Ierome ob Domini Ie 〈…〉 mei nomen atque iustitiam cuncta Gentilium turba me persequatur tribulet vtinam in opprobrium meum stolidus â—ie mundus exurgat tantùm vt ego merâ—â—dâ—m Iesu consequar id est I would to GOD that the whole Nation of the Gentiles Pagans and infidels would for the name of my God and for the glory of his Gospell persecute me and trouble me I would to God this mad and foolish world would rise vp against mee for the profession of Gods blessed Truth onely that I may obtaine CHRIST IESVS for my reward Ammonation Mercuria Dyonisia Ammonation with diuers other godly women wold run to the fire with their children as to a ioyfull feast or banquet thinking no greater glory on earth then to suffer for the Gospell of Christ And thus should euery man and woman as they tender the wel-fare of their deare soules resolue to suffer willingly and beare patiently whatsoeuer calamity may befall them in this heauenly Race considering the torments of Hell which by reuolting they shall vndergoe considering the ioyes of Heauen which they shall haue by patience and considering what others haue done before them as the Martyrs and what Christ hath suffered for them that so with perseuerance holding out to the end they may obtaine euerlasting blisse The Merchant wil thorow fire and water suffering no repulse that hee may haue his Pinnace fraught with plenty of pure gold at the Indian Hauen according to that of the Poet Impiger extremos currit mercator ad Indos Poet. Per mare paupâ—riem fugiens per saxa per ignes Id est The painfull Merchant aduentureth to the forraine Indians beyond the Seas thorow fire and water fearing nothing that hee may eschew pouerty and obtaine much treasure Euen so he that will haue the Pinnace both of Soule and body fraught with the siluer of all earthly prosperitie and with the gold of all celestiall felicitie must runne the raâ—e that is set before him with patience leaping ouer the wall of all obuious afflictions perseuering till he commeth at the happy hauen of Heauen that then hee being more then Conquerour in CHRIST IESVS may triumph ouer Death Hell and Damnation saying with the Prophet Ero mors tua â— mors id est O death I will bee thy Hos 13. 14. death O graue I will bee thy destruction and with valiant Paul Death 1. Cor. 15. where is thy sting Hell where is thy victory Of necessity afflictions must méete with vs that runne in the high-way to heauen yea no man liuing can be fréed from them All that will 2. Tim. 3. 12. Act. 14. 22. liue godly in Christ Iesus shall suffer persecution wee must through many afflictions enter into the Kingdome of God Whom the Lord loueth he chasteneth Hâ— 12. 6 â— and hee scourgeth euery sonne whom he receiueth wee are bastards and not sonnes if wee be free from
glorifying the Lord God by our holy conuersations in this world we may be eternally glorified of the Lord our God in the world to come So run that ye may obtaine Text. The last thing to bee obserued in this heauenly Race is Praemium promissum The promised reward to all those that runne lawfully so great a reward it is as should stirre vp euery Christian to run in the Race of Godlinesse If the King of his Princely bounty would offer 10000. pounds to him that should first come at a miles end would not thousands hazard their liues and aduenture a surfet willingly that they may obtaine the same But the Lord hath offered vs a Kingdome Yea it is the pleasure Luke 12. Heb. 13. 14 1. Pet. 1. 18. of our heauenly Father to giue vs a Kingdome an habitation not made with hands nor purchased with gold and siluer but with the bloud of the immaculate Lambe And shall not wée labour and straine our selues with might maine to run the race that is appointed for vs How wil men toile and moyle for a little trash How will men vse all their wits and bend all their studies to bee worldly rich Alas those are dung in respect of this reward shall we not therefore much more labour for the meat that shall neuer perish for this glorious reward that shall neuer be taken from vs The greatnesse of this reward is painted out vnto vs in the holy Scriptures by the diuersity greatnesse of the names thereof For first it is called by the name of Regnum coelorum i. The Kingdome of Heauen for there they enioy great liberty honor power pleasure glory and all good things whatsoeuer Secondly it is called by thâ— name of Regnum Dei Christi id est The Ephe. â— 21 Kingdome of God and of Christ because that Iesus Christ hauing ouer come death hell and damnation together with all the enemies that did oppose vs in the way to heauen doth rule there and gouerne his Church triumphant with heauenly peace and euerlasting tranquillity Thirdly it is called by the name of Paradisus id est Paradise in respect Lukâ— 23. of the aboundant plenty of all good and pleasant things which the Saints can either wish or possibly desire Fourthly it is called by the name of Caelum tertium id est the third heauen 2. Cor. 12. which is called Coelum Empyraeum i. igncum not in respect of fire but in respect of the glorious light that shineth therein For it is Situ altissimum quantitate maximum naturà purissimum luce plenissimum capacitate amplissimum id est High in situation great in quantity pure in nature full of light and exceeding large Able to receiue ten thousand times more persons theÌ„ there are drops of water in the sea or sâ—â—d lying by the shore Fiftly it is called by the name of Sancla Ciuitâ—s an holy Citie built Apoc. 21. 10. with most precious pearles because the company that dwell therein are holy and pure shining in holinesse and glistring in purity as the portals of the burnish Sun Sixtly it is called by the name of Summa be â—titudo inestimable blessednesse Because the Saints inioy the full presence of the blessed Trinitie wherein true blisse consisteth Seuenthly it is called by the name of Vita aeterna Life euerlasting because there shall be no more death nor lamentation no more crying nor sorrow but the Saints shall enioy these blessed ioyes so â—ong as God shall be God which is for euerlasting This is the reward promised to all those that will runne in the race of Godlinesse holding out to the end A large reward and no man knoweth it but he that enioyeth it Adeò magna est quod nequit numerari adeò pretiosa quod nâ— quiâ— comparari adeò diutina quòd nequit terminari id est So great is this reward as it cannot bee numbred so precious as it cannot be valued so lasting as it is euerlasting it is great without quantity swéete without quality infinite without number euerlasting without end So great is this reward as neither â—e hath seene nor eaâ—e hath heard of 1. Cor â— he like neither can it bee exprâ—sted of 〈…〉 â—aâ—â— of man Quod 〈…〉 saith S. Augustine Diligentibus se Augustine Deus side non capitur spe non attingitur charitate non comprehenditur desideria vota transgreditur adquiri potest aestimari non potest id est That which the Lord hath prepared for those that loue and feare his Name is not fully attained to by faith neither fully retained by hope neither fully contained by charity it farre surpasseth the desires of men Angels It may be in some measure bee obtained but valued it can neuer be Deus saith S. Bernard est mel Bernard in ore melos in aure iubilus in corde i. God is honie in the mouth melody in the eare ioy in the heart Ibi nihil in tus fastidiatur nihil foris quod appetatur ibi rex veritas lex charitas possessio aeternitas id est In heauen there is nothing that may seeme fulsome or loathsome out of Heauen there is nothing that may bee wished or desired for then were there no perfection in heauen for Persetium est cui nihil addi potest i. There is perfection where can bee no addition there the King is Verity the law Charity possession Eternitie Saint Augustine speaking of the ioyes of heauen saith thus Ibi laetitia sine Augustine tristitia locus sine dolore vita sine labore lux sine tonebris ibi iâ—uentus semper vigescit nunquam senescit ibi dolor nunquam sentitur nec gemitus vnquam auditur ibi tristitia nunquam videtur sed aeternum gaudium possidetur id est There is mirth without mone place without paine life without labour light with out darknesse there youth alwayes flourisheth and neuer decayeth there is no torment felt no howling heard no sorrow seene but possession of euerlasting ioyes Ibi est summa certa tranquillitas Augustine tranquilla foelicitas foelix aeternitas aeterna beatitudo beata Trinitas id est There is great tranquillity tranquill felicitie happy eternity euerlasting blessednesse and the blessed Trinitie O gaudium super gaudium vincens omne Augustine gaudium extra quod non est gaudium quando intrabo in te vt Deum meum videam qui habitat in te id est O ioy a boue all ioyes farre surpassing all ioyes without which there is no ioy When shall I enter into thee that I may see my God that dwelleth in thee This holy man Augustine considering the greatnesse of the ioyes of heauen sayth on this manner Faciliùs exponi Augustine potest quid non sit in coelo quà m quid sit in coelo id est A man may sooner tell what is not in Heauen then what is in Heauen for the ioyes
limitem diuinae misericordiae They shall bee cast into outward darknesse out of the limits both of grace and mercy Though their weeping in hell may seeme penitentiary yet they doe but lugere poenas non peccata they doe but mourne their sorrowes not lament their sinnes And though Diues his prayer for his brethren may séem to procéed from a charitable soule yet it was not for their good but for his owne for hee knew that if they should come to hell his lewd and vicious example being part occasion thereof his torments should be doubled nay centupled vpon him In hell therefore there beeing neither grace nor deuotion but still affected iniquity their torments must be euerlasting The third reason Drawne from that stinging attribute of Gods Iustice because life was offered them heere and they would none it is iust with God that when in hell they begge it they should goe without it yea that they should seeke death and neuer finde it Once they were offered saluation being gone in Adam but that offer being neglected let them neuer looke for another O if this long torment were alwaies thought vpon it would make vs vse this short time of our life better they are Spirituall Lunatikes and worse then mad Bedlomites that will purchase an eternall torment for so short a pleasure I beséech you therefore beloued brethren for your soules sake which should bee more worth vnto yov than a thousand worlds let not these infinite torments bee passed ouer with a short or shallow consideration but write the remembrance of them in the inward parts of your soules with the Diamond of deepest meditation that so this Tophet may neuer be your destruction The seuenth and last part of the The seuenth and last part The breath of the Lord c. Description of Tophet set downe in these words The breath of the Lord like a Riuer of Brimstone doth kindle it In which words there is not only a Prosopopeia in the breath but a Topographia in the brimstone vsed both which figures do notably expresse the furious indignation of the Author and the fierce seuerity of the act the Author or Inflictour of all these fearefull punishments is the Lord God offended at whose anger the Heauens do melt the Earth quakes and the whole Creation trembles into whose hands to fall is most fearefull For the Heb. 2â— â—9 Lord our God is a consuming fire The Lord is the decreer appointer and commander of all these fearefull torments and the Lord doth execute them vpon the damned both immediatè immediately from himselfe and mediatè mediately by his instruments as by the diuels fire darknes stinch and other creatures Feare therfore in the feare of God this fearefull and terrible name IEHOVAH that at the day of neede ye may find him a mild and gentle Lamb and not A roaring Lyon of Iudah Reuel â— The seuerity of punishment is set down by a double allegory Breath and Brimstone To expresse the rage and â—yranny of Saul against the Lambes of IESVS this word is vsed in the Acts And Act. 9. 1. Saul yet breathing out threatnings and slaughter against the Disciples of the Lord c. So here to expresse the furious indignation of the Lord against sinners the Breath of the Lord is vsed Like a Riuer of Brimstone The perplexing property of brimstone is to burne Darkely to grieue the sight Sharply to afflict the more Loathsomly to perplexe the smell We reade in the Scriptures that the Lord being much prouoked punished not onely with fire but with burning brimstone which is ten to one more terrible As vpon Sodome he rained fire and Gen. 19. 24 brimstone from heauen I will raine vpon him a fore raine Eze. 38. 22 haile-stones fire and brimstone Vpon the wicked God shall raine Psal 11. 6. snares fire and brimstone and stormy tempest this shall bee their portion to drinke The beast and the false prophet Apoc. 19. 20. both aliue were cast into the Lake of fire and brimstone Oh who can expresse now the lamentation of Tophet for the breath of the Lord like a riuer of brimstone doth kindle it As this should be of power to keep you from the least iniquity so it should possesse you with the knowledge of the right nature of sinne that it is the most odious and loathsome thing in the world A stinking carcase stinketh Gregor not so in the nostrils of man as a polluted sinner stinketh in the nostrils of Almighty God As Plato saith of vertue That if it Plato could be seene with a bodily eye it is so splendid and glorious a thing that all the world would bee rauished with the loue of her So may I say the contrary of vice That if sinne could be seene in his owne colours and in his right nature all the world would loath and vtterly detest it But miserable man the more is the pitie conceiueth not aright of sinne one would think that Adam had committed but a smal sin in eating the forbiden fruit at the intreaty of Eue yet he and all his pouerity guilty of eternall death for the same One would thinke that that poore man had committed but a small fault In gathering a few chippes on the Sabbath day wee haue fouler matters committed on our Sabbaths and go vnpunished yet hee was stoned to death for his labour one would thinke that Ananias Acts. 5. detaining part of the money and maintaining â—he contrary with a lye had committed but a smal fault yet he was strooke dead for the same at the feet of Peter one would think that an idle word were but a small sin yet of euery idle word that men shall speak a great account must bee made for the same And as men coureiue of sinne so they imagine of punishment they thinke that the Lord will not deale so seuerely with them and yet my Text sayth That the breath of the LORD like a Riuer of Brimstone doth kindle it The terror of whose wrath is indurable Harken here all you that make but a sport of sinne looke vpon your punishments prescribed the least sinne that euer you haue committed being Zach. 5. 8. weighty as lead is able to sinke your soules downe to damnation Cease therefore from euill and doe that which is good Cast away the workes of darknesse and put on the armour of light hate the little sinne as wel as the great an idle thought as well as blasphemy make much of offered grace to saluation Christ now knocketh at the doore of your Soules and would gladly come in and dwell with you For it is his delight to dwell Prou. 8. with the sonnes of men shut him not out as did the Bethleemites Bid him not be gone as did the Gadarens but Be ye open ye euerlasting doores that the King of glory may come in that you hauing giuen him entertainment here he may do the like by you hereafter placing you
Christian helps much profitable to your soules and as he hath abundantly blessed you withoutward honors and dignities externall he would also euen fill your heares and spirits with the inestimable riches of his al-sufficient grace that hauing granted this two-fold blessing to you in this life you may haue the more assured hope of a third in the life to come which is his blessing of glory for all which forenamed blessings your Worships shall haue my best and most deuout prayers continued to the Lord to whose sweetest protection I betake you both with your hopefull sonne this present day and euermore From Hempsted in Essex Ianuary 10. 1620. Your Worships alwaies ready to be commanded in the LORD Henry Greenwood To the CHRISTIAN Reader A Religious and right vertuous Gentlewoman curteous and I. M. Christian Reader much importuning mee for a written Copie of this extant worke vpon good consideration proues the onely occasion of this printed Tractate for things written as they are more tedious so are they lesse profitable but printed Tractates lesse tedious and more profitable I am not borne alone to my selfe my particular friends I loue to satisfie but the generall good still shall be my ayme And that my penne thus happily should turned bee to Presse I am no whit vnwilling both because few haue written vpon this worthy subiect as also for that I see this heauenly Sacrament seldome made right vse of the most contenting themselues with the bare signe very few acquainting themselues with the blessed power of the signified That therefore our profession may not be as in many Antichristian parts of the world in superficiall signe and shew alone but in substance life and power I commend vnto thy view for the better information of thine head and reformation of thine heart this short yet I trust profitable Treatise of that blessed Baptisme of our blessed Lord and Sauiour Iesus Christ Here Christian friend mayst thou learne a double lesson to liue to dye to dye to that which otherwise must bee thy death to liue that Christian and happy life wherewith who-euer is not acquainted euerlastingly must dye The Lord God from my very soule I heartily desire blesse these my poore paines to the best good of thine owne Soule and worke in thine heart a death to all that is euill and a life to all grace and godlinesse that his glory more and more by thee may be aduanced and thine owne soule more more by him refreshed and that for his owne mercy sake to whose most happy protection I commend thee both in body and Soule in his deare Sonne Christ Iesus and rest Thine euer-louing in the Lord Henry Greenwood CHRISTS BAPTISME Math. 3. 16 17. And Iesus when he was baptised came straight out of the water And loe the heauens were opened vnto him and Iohn saw the Spirit of God descending like a Doue and lighting vpon him Verse 17. And loe a voyce came from heauen saying This is my beloued Sonne in whom I am well pleased AS by the disobedience of one man sinne entred Rom. 5. 12 into the World and by sinne death Rom. 5. 12. So by the obedience of one man righteousnesse entred into the world and by righteousnesse life Rom. 5. 18. Rom. 5. 18. For as Adams sinne hath bound vs all to a double misery guilt and punishment So Iesus Christ being made of God to vs Wisedome Righteousnesse 1. Cor. 1. 30. Sanctification and Redemption 1. Cor. 1. 30. hath deliuered vs both from guilt and punishment of all our transgressions The truth of which thrice-blessed report is not onely mentioned in the Gospell of God and therefore called EVAGGELION but confirmed also by sacramentall signes and seales in the first and last Testament In the first against sinnes guilt by circumcision against sinnes punishment by occasion the one a Sacrament cutting the other a Sacrament killing In the last against sinnes guilt the Sacrament of Baptisme against sinnes punishment the Sacrament of his Supper And as Adam sinned in his owne person So the second Adam for his recouery hath performed both the Sacraments and substance of the same in his owne person for hee was circumcised sacrificed baptized to take away the sinnes of the world Circumcised Luke 2. 21. Sacrificed Luk. 2. 21. Heb. 7. 27. Baptized in the words of my Text And when Iesus was baptized c. In which words for methode sake I note in generall thrée First Christs baptisme And when Iesus was baptized Secondly Christs immediate action after baptisme He streight came out of the water Thirdly Gods of Christs miraculous approbation Testified by two By Vision By Voyce By Vision two wayes 1. By the heauens apertion And loe the Heauens were opened vnto him 2. By the Spirits descension And Iohn saw the Spirit of God descending c. By Voice Behold a voyce came from heauen saying c. In which voyce I note also two 1. A double circumstance 2. A singular substance A double circumstance 1. Of the Person God the Father Behold a voyce 2. Of the place supercelestiall Came from Heauen A singular substance This is my beloued Son in whom I am well pleased In Christs Baptisme â— obserue thrée First the Baptist Secondly the Baptized Thirdly the element First the Baptist and that was Iohn as it appeareth in the precedent verses Not Iohn the Euangelist but Iohn the Sonne of Zachary the Priest A worthy instrument nomene numine a gracious name and a gracious person A gracious name whereof Saint Augustine in his second Tractate vpon Iohn sayth Magnum aliquidiste Iohannes ingens meritum magna gratia magna celsitudo A great name is this name of Iohn a name of great grace a name of great valuation Magnus exim erat Iohannes virtute magnus sanctitate magnus officio Great was Iohn in power great was Iohn in sanctity great was Iohns office A gracious person sanctified in his Luk. 1. 15. mothers wombe Luke 1. 15. that which was spoken of Ieremy the Prophet is verified of Iohn the Baptist Priusquam te formarem in vtero nouite antequam illinâ— exires sanctificaâ—i te Ieremy 1. 5. Before I formed thee in the wombe I knew thee and before thou camest out of the wombe I sanctified thee At one and the selfe-same time there was in Iohn the Baptist Spiritus vitae Spiritus gratiae the Spirit of Life and the Spirit of Grace as sayth Origen Whose sanctity you may reade at large commended by Iosephus lib. 18. Antiquitatum Yea Christ himselfe sayth thus much in commendation of him that inter natos mulierum mator Iohanne non surrexit Math. 11. 11. Among those that Mat. 11. 11. are borne of women a greater then Iohn arose there not Though Enoch was translated Gen. Gen. 5. 24. 5. 24. yet was hee not greater than Iohn Though Eliah was taken vp to Heauen 2. King 2. 11. yet was hee not greater than Iohn Moses a
thus would vouchsafe to pay our debt like a good Cyrenite that thus would stoope to carry our crosse and fulfill euery part of the Law for our sakes to saue our poore soules euerlastingly aliue Thirdly The element water It is Iohns owne confession I baptize with water Wee reade of many baptismes in the holy Scriptures First Baptisma typicum A typicall baptisme wherewith Paul sayth that the Israelites were baptized of Moses in the sea 1. Cor. 10. 2. That was a 1. Cor. 10. 2. type of baptisme for as baptisme to vs is a passage by death to life so was that passage through the sea to the shore a passage through death to life Secondly Baptisma Iudaicum A Iewish Baptisme wherewith Iudith is Iudith 12. â— Heb. 9. 10. said to haue baptized her selfe before prayer in a fountaine of water Iudith 12. 7. de quo Heb. 9. 10. Thirdly Baptisma Pharisaicum A Pharisaicall Baptisme Baptisma calicum vrceorum A Baptisme of cups and pots and hands before they ate Marke Fourthly Baptisma sanguinis A baptisme Luk. 12. 50 of bloud Luke 12. 50. I must bee baptized with a Baptisme and how am I grieued till it bee ended called baptisma Martyrij A baptisme of Martyrdome Fiftly Baptisma aquae called baptisma fluminis A baptisme of water wherewith Iohn baptized Sixtly Baptisma Spiritus A Baptisme of the Spirit called Baptisma flaminis the baptisme of fire wherewith Acts 2. the Apostles were baptized Acts 2. wherewith Christ baptizeth he shall Mat. 3. baptize with the Spirit and fire Mat. 3. The Spirit is compared to fire in a triple respect for as fire doth Illuminare inlighten Calefacere make warme Comburere burne vp So the Holy Ghost doth inlighten the vnderstanding make warme with zeale the affection and burne vp the drosse and corruption that is in the Soule But Iohn baptizeth with water A â—it element for this Sacrament For as Augustine saith Si Sacramenta similitudinem quandam earum rerum quarum sunt Sacramenta non haberent vtique non essent Sacramenta If Sacraments had not a liuely representation of those things whereof they are Sacraments they should bee no Sacraments Now water doth notably resemble Christs Spirit and bloud and that in many respects First as the water washeth a way filth from the body so doth the Spirit sinne from the soule Secondly as euery generation is ex humida or aquosa materia of a waâ—ry matter where vpon some of the Philosophers as Thales said that water was the beginning of all things So regeneration by the Spirit of grace is resembled here in the Sacrament by water Thirdly as water maketh the earth fruitfull sertill full of increase So that Spirit that moued vpon the waters Gen. 1. 2. makes vs fruitfull in all good workes Fourthly as water doth very much refresh a man in his extremitie of heate So the Spirit of grace refresheth vs in the fiercest fire and greatest heat of tribulations Fiftly as water doth quenth the thirst of man and beast So doth the Spirit of grace quench our thirst after temporall things Ioh. 7. 37. He that is Ioh. 7. 37. a-thirst let him come to mee and hee shall neuer thirst more This sacramentall water is figured per aquam expiationis by the water of Num. 19. Expiation Numb 19. This sacramentall water is figured per aquam illam by that water which Ezekiel saw goe out of the right side of the Temple Ezek. 47. This sacramentall water is figured per fontem illum by that fountaine which the Lord promised by his Prophet Zach. 13. But this sacramentall water is especially figured per aquas diluâ—ij by the water of the floud Gen. 7. for as that Gen. 7. water drowned the old world so water in Baptisme as it hath reference to the Spirit of grace drowneth the old man and washeth away all corruption and sinne in which respect baptisme is called Lauacrum regenerationis mentanominicâ— The Lauer of regeneration T it 3. 5. Tit. 3. 5. So that water yee sée is the element that Iohn vseth in baptisme aqua pura simplex vulgaris pure simple and common water not mixt not made not stilled not oyle not blood not fire nor any other element not salt in the mouth not spittle in the eares and nostrils with a pronunciation of the word Ephata be thou open not milke not honey to signifie the right they haue to the heauenly Chanaan not Chrysine or holy oyle for the anointing of brest and forehead to signifie the anointing of the Spirit not burning lights to signifie their deliuery from darknesse to light A couple of notable heretikes Seleucus and Hermias baptized their children aqua igne in water and fire also Musculus saith that it is reported that certaine Christians of India baptize their children aqua igne in water and fire also signaculo crucis per ignitum ferrum fronti impresso branding them on the forehead with the signe of the crosse with a hot burning yron but this is horrible and hard Horrible because cursed is he that addeth or diminisheth from the Word of the Lord Deut. 12. 32. An horrible thing that wee should make our selues wiser then Christ what Christ hath commanded to bee vsed in this Sacrament that in the feare of God let vs do adding nothing to the same for that is abomination An hard thing to bee burned in the Sacrament therefore wee are much bound to Christ for those Sacraments we haue for they are very easie the old were hard and bloudy in Circumcision bloud lost in the Passeouer life lost The Sacraments of the New Testament are virtute maiora vtilitate meliora actu faciliora numero pauciora id est for vertue greater for profit better for act easier for number fewer And as this Baptist here baptized with water so wee must know that it passed his power to baptize with the Spirit and fire Cyprian giueth to Iohn onely outward baptisme Longobard sayth that Iohannis operatio visibilis tantum exterius Lauantis muisibilis gratia Dei Interius operantis Iohns baptisme washed without but it is Gods grace that washeth within Iohns baptisme was not called the baptisme of repentance as though all that were baptized were regenerate but because it was a signe and token of repentance Augustine dares not altogether derogate remission of sinnes from Iohns baptism neither dares he simply giue remission of sinnes to the same It is not beloued it is not in the Ministers power to regenerate neither is there such a sacramentall vnion twirt the signe and the signified as he that takes the one must of necessity take the other then Simon Magus should haue had the Holy Ghost for he was baptized Neither are they cast away that cannot come to bee baptized with water then whither went the Thiefe that beléeued hee was not baptized yet in Paradise And whither went the child of Dauid It was not
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