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
God Thirdly because God doth there raigne perfectly and to him there is done absolute obedience Fourthly because from thence hee manifesteth himselfe to vs by Reuelations Oracles Visions and the like and from thence hee gouerneth the world sending light heate raine and such like So that in that he is said to bee in Note Heauen his Maiestie doth not onely appeare but also his Dominion and Power to which all things in heauen and earth are subiect as his Goodnes in the word Father so his power in these words in heauen are manifested to vs. Vses This therefore first teacheth vs that wee must humble our selues in ◠our prayers before the great God of heauen and earth who is able to damne both body and soule in hell fire Secondly wee must come before Him with all possible reuerence because Hee is not an ignoble father or earthly but an heauenly Father and a glorious Maiestie Thirdly wee must mount vp our hearts to heauen when wee pray and there be present with God Fourthly wee must pray especially for Heauenly things we must look for all good things for body and soule from thence and our conuersations must likewise be holy and heauenly Thus much of the second part of this Preface The second part of this Prayer are The secōd part the Petitions themselues in number sixe The first thrée concerne Gods glory The first Petition the latter three our owne good The first Petition Hallowed bee thy Name This is put in the first place to Note shew that Gods glory is to bee preferred aboue all things euen aboue the care of our owne soules saluation By hallowed or sanctified is not Hallowed meant that we should adde holinesse to God but to acknowledge Gods Maiesty holy and euery way excellent as it is the like phrase is vsed in the Gospell of Luke Wisedome is iustified Luk. 7. 35. of her Children That is acknowledged and declared to be iust By the name of God is not heere Name meant his Commandements as Leu. 22. 32. Neither the authority of God as Math. 28. 19. But by the name of God is vnderstood the Essence of God as 1. Kin. 5. 5. and Psa 116. 13. and his Attributes by which his Maiesty is made knowne in some measure to vs as his Wisedome Power Holinesse Mercy Iustice c. So that in this Petition we desire these three things First that we may bee enlightned to know the Maiesty of God aright Secondly that wee may confesse and acknowledge the Lord to be such a one as the Scriptures haue recorded of him concerning his Greatnes Worthinesse and Attributes that he is a spirituall substance most Wise most Holy Eternall Infinite that he is Great without quantity Sweet without quality Euerlasting without time in his Greatnesse Infinite in his Power Omnipotent in his Wisedome inestimable in his Iudgements terrible Inuisible yet séeing all things Immutable yet changing all things Immoueable yet mouing all things Thirdly that wee may giue vnto ◠him his due honour and beare his Image of holinesse before the world in the heart by louing him and beléeuing in him in the tongue by reuerent speaking of him by praying to him and praysing him in the whole man by obeying him and holily liuing to him These therefore faile in the performance of this first Petition First all Atheists that acknowledge no God Secondly all Heathen Idolaters ◠and ignorant persons that worship not God aright Thirdly all Infidels that depend not vpon his al-commanding Power and might Fourthly all proud personal that séeke not Gods glory but their owne Fiftly all swearers and all that vnreuerently take the name of this great IEHOVAH in their mouths Sixtly all hard hearts that will neither be allured by his mercies nor moued by his iudgements Seuenthly all vnthankfull wretches for the benefits continually receiued from him Eightly all that are negligent in offering vp the Spirituall sacrifice of prayer and call not vpon his Name Ninthly all prophane people and vngodly liuers whatsoeuer as Adulterers Drunkards Lyers c. Thus much concerning the first Petition The second Petition Thy Kingdome The secōd Petition Thy come This word Thy sheweth that there is a double Kingdome First the Kingdome of God Secondly the kingdome of Satan called the kingdome of darknesse Col. 1. 13. Wee pray therefore that sinne may not reigne in our mortall bodies that wee may not bee bond-slaues to the prince of the ayre but that the Lord would admit vs into his Kingdome and rule and reigne ouer vs by his holy Word and Spirit This word Kingdome is taken Kingdom many wayes in the Scriptures First it is taken for the gouernment of the whole world as Psalme 145. 13. Thy Kingdome is an euerlasting Kingdome and thy Dominion endureth throughout all ages Secondly it is taken for that gouernment whereby the Lord ruleth and reigneth in the hearts of the Elect in this World by his Word and Spirit which is called the Kingdome of Grace The Kingdom of God is within vs Luke 17. 21. Thirdly it is taken for that gouernment whereby hee ruleth in heauen most perfectly in the Saints and Angels and this is called the Kingdom of Glory In this Kingdome the Elect shall reigne with Christ for euer Psal 94. 14. In this Petition the first acceptance is not to be vnderstood but the second of Grace and the third of Glory So that in this Petition we desire these thrée things First that the Lord would build in vs the Kingdom of Grace and rule in our hearts by his Word and Spirit sanctifying our spirits to all obedience and godlinesse Secondly that this Kingdome of Grace may bee increased in vs dayly that wee may grow Ephes 4. 15. in grace and godlinesse from the measure of the gift of Christ Eph. 4. 7. to the measure of the age of the fulnesse of Christ Ephes 4. 13. Thirdly that our hearts may bee inflamed to long for and desire the Kingdome of Glory that sinne and all wickednesse confounded we may perfectly glorifie our heauenly Creator as Paul prayed Phil. 1. 23. I desire to bee dissolued and bee with Christ and as the Saints of God Romans 8. 23. Wee that haue receiued the first fruites of the Spirit euen wee doe sigh and mourne waiting for the Adoption euen the Redemption of our body These therefore faile in the performance of the second Petition First they that suffer sin to raigne in their mortall members and yeeld obedience therevnto Secondly they that quench the Spirit of God and will not be ruled by the good motions and holy directions of the same Thirdly they that make no conscience of their wayes that contemne the counsell and hearing of the word and pray not heartily for the frée passage and flourishing estate of the same Fourthly they that labour not for perfection in grace Fiftly they that are not prepared for the comming of CHRIST neither wish nor long for
in thought word and worke O Lord our God we must needs confesse with mourning and sorrowing hearts and spirits that we were all borne in sin all conceiued in iniquity and that all our life hitherto hath beene most fearefully corrupted and stained with all manner of sinfull transgressions to the great dishonour of thine owne Maiestie to the great discomfort of our owne soules and to the euerlasting confusion both of soule and body in thy iust iustice and iudgement in the world to come Yea O Lord we cannot but confesse that so soone as euer wee came into the world thou mightest iustly for our sinnes haue taken vs both body and soule and giuen vs our portion in the lake that burneth with fire and brimstone it is thy great mercy that thou hast spared vs hitherto and not consumed vs from the face of the earth To thee therefore God of endlesse compassion we most miserable wretches make our pitious mone to thee in Christ Iesus wee come now for mercy heare vs heale vs helpe vs and haue mercy vpon vs pardon and forgiue vs all our sinnes let shine thy fauourable countenance towards vs and say vnto our soules that thou art our saluation Thou hast promised in thy holy and heauenly Word that a broken and a contrite heart thou wilt not despise Fulfill therefore now O Lord this thy gracious promise to vs that are weary and laden with the affrightments of sinne and that offer vp our prayers with grones that cannot bee expressed Wash vs O Lord in the bloud of Iesus Christ make vs cleane within and without by thy sanctifying and renewing grace preserue vs both in body and soule from the guilt and punishment of all our mis-doings assure our consciences of the same by faith and seals vs by thy good Spirit to the day of redemption And heauenly Father wée humbly intreate thee to worke thy good worke in euery soule of vs to giue vs faith in thy promises zeale to thy glory loue to thy truth obedience to thy will care and conscience to walke vpright before thee in all our wayes and to offer vp our soules and bodies a liuely sacrifice to the seruice of thy Maiestie in holinesse all the dayes of our life to come And in these our prayers we craue also at thy mercifull hands thy gracious blessings for all thy faithfull Children and elect persons wheresoeuer dispersed and howsoeuer distressed vpon the face of the earth and more especially for these thy churches amongst vs of Great Brittaine France and Ireland replenish the Kings most excellent Maiestie with all necessarie graces meet for so worthy a Personage Redouble thy gracious Spirit vpon our most hopefull Prince and multiply thy blessings vpon all His Royall Issue Blesse all the Nobility of our Land all the reuerend Clergy from the highest to the lowest all of the ciuill Magistracy all Schooles of learning with the two Vniuersities of Cambridge and Oxford and all the Commons of this Realme shew pitty vpon all thine that are in any kinde of tribulation or affliction especially vpon all those that suffer persecution for thy Gospels truth comfort all those that lye languishing in spirit Soule-sicke at the heart for remorce of their sinnes say vnto their Soules that thou art their Redemption Blesse moreouer we beseech thee all that are deare and neere vnto vs in the flesh as our Parents Father and Mother Brother and Sister and Kinsfolke together with our deare Friends and Christian acquaintance absent or present Lord bee present with them and keepe them as the apple of thine owne eye from euery euill worke and way to thy euerlasting Kingdome and saluation And holy Father we finally entreat thee to redouble thy gracious blessings vpon euery one of vs at this time humbled in Prayer before thee blesse vs bodily and spiritually giue vnto our bodies comfortable rest and sleepe that so wee may be the fitter to do the works of our seueral vocations before thée and grant vnto our soules the continuall assistance of thy grace that they may neuer sléepe in sinne but that they may be alwaies waking and wayting for the comming of our Lord Iesus to Iudgement that so Soule and body may bee preserued from the euill of sinne in this life and from the euill of damnation in the world to come and that for Christ Iesus his sake our sole Sauiour and onely Redéemer to whom with thée and thy blessed Spirit thrée glorious persons but one Essentiall God we offer vp all possible Thanksgiuing and praise this euening and euerlasting Amen FINIS Tormenting TOPHET OR A TERRIBLE DESCRIPTION of HELL Able to breake the hardest heart and cause it quake and tremble Preached at Pauls Crosse the 14. of Iune 1614. The fifth Edition corrected and amended Esay 30. 33. Tophet is prepared of old it is euen prepared for the King he hath made it deepe and large the burning thereof is fire c. Printed at London by George Purslow and are to be sold by John Clarke 1620. TO THE RIGHT Worshipfull and my verie deare friends Sir Lestraunge Mordaunt of Massingham Hall in the Countie of Norfolke Knight Baronet and Lady Frances Mordaunt his most louing Bed-fellow HENRY GREENVVOOD Wisheth all increase of Grace in this Life and Eternall Life in Life to come IT is and hath beene long since Right Worshipfull the custome of the Learned that when they commended to publike view therein ayming a◠common good their Christian pains and diuine indeuors knowing that the truth hath and alwayes had many oppositions and detractions to present them to men of high place and well affected in Religion that so their works might passe with lesse feare and danger of disgrace and opprobry I though vnlearned making bold to imitate their Christian policie herein haue presumed to present that doctrine to your Worships eyes that lately in publike place was sounded in your eares both of which senses are great instruments in the furtherance of our soules in the way of Gods Kingdome for as the eare conuayeth grace to the affections of the soule so the eye bringeth much matter to the vnderstanding of the minde nay the eare cannot so often be an Andito as the eye an Oratour to the Conscience For which cause your Worships nothing more affecting than growth in grace and Religion I haue attempted to commend to your often consideration Tormenting Tophet for as nothing allureth the heart to grace more then Gods mercies so nothing is more preualent against sinne than his fearfull and terrible Iudgements If therfore your gracious Worships shall vouchsafe to accept of these my poore presented pains it will giue much content to mine own heart doubtlesse answerable comfort to your owne soules And to conclude as the Lord hath aboundantly blessed your Worships with graces internal blessings externall So to vse the words of the Apostle the very God of peace sanctifie you still throughout and I pray God that your whole spirits and Soules
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
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
taketh the bellowes to quench the â—â—re If he speaketh to a wise man hee must vse no vaine Tautologies or needlesse repetitions for frustra fit per plura quod fieri potest per pauciora It is in vaine to vse many words when we may as well be conceiued in few If these things bee not considered wee may yea speaking of diuine and holy matter offend in idle words 3 If we would abstaine from idle Quando words we must also consider when to speak saith Salomon There is a time Eccles 3. 7. to speake and a time to hold ones peace Saith one There is a time when some-thing may be spoken and there is a time when nothing may be spoken but there is no time when all things may bee spoken These three things well considered of vs we shall abstaine from idle words and haue the lesse account to make at the day of Iudgement Againe euery Christian as hee ought to imitate Christ in all things so he ought to imitate him in his words Gregory saith that Omnis Christi actio nostra debet esse instructio Gregory id est Euery action of Christ ought to bee to vs an example of imitation Christ had three things in his words worthy of consideration which wee must likewise labour to haue if wee will abstaine from idle words 1 He had veritatem in verbis truth in his words â—ea he reporteth of himselfe in Iohn that he is Via Veritas 〈…〉 Vita The Way the Truth and the Life Hee therefore that speaketh truth to his neighbour sheweth himselfe to bee the Childe of Christ Iesus the Fountaine and Origo of all truth but hee that speaketh leasings and vttereth forth lyes sheweth himselfe to bee the child or the diuell the author and originall of all lyes 2 Christ had vtilitatem in verbis profit in his words As he spake truely so he spake profitably He neuer spake one idle or vnprofitable word through the whole course of his life which was aboue 32. yeeres 3 Christ had moderamen in verbis A meane in his words Hee neuer was in words excessiue and when iust and necessarie occasion was offered he was neuer deficient but Ladie Meane I meane golden vertue drew forth his well contriued words out of the rich Conduit of his euerâ—lowing heart He fulfilled that saying of Iesus the sonne of Syrach The Eccl 21. 2â— words of the wiâ—e are weighed in a ballance In these thrée things should euery one imitate Christ Iesus and then we should abstaine as he did from idle vaine friuolous and vnprofitable words for which a great account must be giuen The which imitation of Christ the Lord for Christ his sake grant to all men that they being like vnto him may bee receiued to reigne with him and his holy Angels in the thrice-happy heauens at that day Amen But I say vnto you that of euery Text. idle word that men shall c. 3 To whom this account must be The third part giuen Although in this Scripture that Iudge is not expresly mentioned yet notwithstanding quod subintelligitur non de est that which is vnderstood is not wanting and therefore not to be omitted This Iudge therfore before whose Tribunall Seate all mankinde must appeare it is Christ for hee was anointed of his Father into a triple office to bee a Priest after the order of Melchisedech to be a Prophet after the order of Dauid to be a King after the order of Salomon Therefore Christ as hee is King ouer all in heauen and earth is this Iudge before whom we must all appeare The truth of this is euident in the Epistle of Saint Paul to the Corinthians We â— Cor. 5 10. must all appeare before the tribunall seat of Christ c. Wee read also in Iohn that the Father iudgeth no man Ioh. â— â—â— but hee hath committed all iudgement to his Sonne And in Matthew it is written that all power is giuen to Mat. â—â— 2â— Christ in heauen and in earth This was prophecied of him in the Psalme Thou art my Sonne this day haue I begotten Psal â— â—â—â— â— thee Aske of mee and I will giue thee the heathen for thine inheritance and the ends of the earth for thy possession Thou shalt crush them with a scepter of Iron and breake them in pieces like a Potters vessell And againe in another place Sit Psal 11â— 1 thou at my right hand vntill I make thine enemies thy foot-stoole Yea it is an Article of our faith to beleeue that IESVS CHRIST shall come againe to iudge both the quicke and the dead Christ is therefore the Iudge yea Iudge he is verè Iudex a right Iudge for this word Iudex that is Iudge is as much as ius dicens id est One that speaketh Iustice and Iudico that is to Iudge is as much as ius dico to speake iustice and iudicium that is iudgement is as much as iurisdicium if I may so tearme it that is a Iust and Right speech So Christ being an vpright Iudge maintaineth Iustice in Iudgement hee is a Iudge that will vse no partiality but will reward euery man according to his workes he is a Iudge that hath no respect of persons Men Rom â— 1â— in this world may fitly be compared to Actors of a Comedy vpon a Stage Wherein one acteth the part of a Prince another of a Duke another of an Earle another of a Noble-man another of a Gentleman another of a Magistrate another of a Marchant another of a Countriman another of a Seruant one acteth one part one another and so long as they are vpon the stage so long there is respect according to their parts one of another amongst them But when the Comedy is ended and the stage pulled downe then there is no such respect amongst them yea many times he that played the basest part is the best man So likewise so long as men act sundry parts vpon the stage of this earth that is so long as men do liue in seuerall vocations so long there is respect amongst men and that worthily but when as the Comedy shall be ended that is the day of doome shal come vpon all men when as the stage shall be pulled down that is the earth shall bee changed for the earth shall neuer bee brought ad non eus to nothing but onely the corruptiue qualities shall bee consumed then shall there be nâ— respect of persons amongst men yea it may bee that the poâ—â—e man shall be greater before God than the rich man â—ea and besides all this vpon the earth God hath no respect of persons although there bee respect amongst men but euery man shall receiue according to his works the Prince as well as the Subiect the Rich as well as the poore If a Iudge then should come into a Citie and should iudge the greatest part of the Citie to death sparing no man nec precio
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
vnto them When yee pray say Our Father which art in heauen c. So that Christ gaue them this prayer not onely to vse the prescript forme thereof but also to frame all their prayers sutable to the same â— Secondly The brâ—uity hereof containing but â—â—â—e and those short Petitions It pleased Christ in his wisedome to make it briefe and short for these three causes 1 That it might be sooner learned and better kept 2 That it might bee often repeated â— and not wearisome 3 That it might take away all excuse â— from those that in any respect neglect prayer Thirdly The excellencie hereof â— and that is double 1 In respect of the Author it was made by Christ himselfe who is the wisedome of the Father 2 In respect of the Subiect for it containeth in it though neuer so short whatsoeuer is necessarie for Gods glory our present good and euerlasting comfort Fourthly The necessity hereof it is as necessary to the Christian soule as a Castle or Bulwarke to the Citie This Prayer whereof I haue spoken containeth in it generally three things First a Preface Secondly Petitions Thirdly a Conclusion The Preface is set downe in these The Preface words Our Father which art in heauen The Preface consisteth of â— parts The first part concerneth our own selues in these words Our Father The secoÌ„d part The second part of the Preface concerneth God in these words Which art in Heauen The first part of the Preface concerning our selues containeth in it two things First a Duety Secondly a Prerogatiue First a Duety in this first word Our In this word Our we are taught Our Note what loue care and affection should raigne in the members of the Mysticall Body Wee should pray for the whole Body of the Saints as well as for our own soules The eye séeth not for it selfe alone but for the good of the whole body the hand laboureth not for it selfe alone but for the whole body So should we craue all comfortable Graces for our Brethren and for the whole Body of Christ Iesus as well as for our owne selues Secondly a Prerogatiue in this word Father By Father héere is not onely vnderstood Father the first Person of the Trinitie but the whole Trinity For as God is said to be our Father in respect of Creation Redemption and Preseruation So the whole Trinity haue their parts in them all Againe the name of Father when it is put with any other Person of the Trinity is taken personally that is for the first Person of the Trinity but wheÌ„ it is put with his creatures it is taken essentially for the whole Trinity So that in Christ our Mediatour Wee that were by nature the children Ephes â— 3. of wrath are become the Sonnes of GOD and Heires of eternall Life And this is the great prerogatiue of the Children of GOD. To bee the sonne of a mighty Monarch Note and great Prince is high eminence but to be the Adopted Sonne of God vnspeakable is the excellency of this title Vses Herein the loue of God doth first appeare vnto vs Behold what loue the FATHER hath shewed on vs 1. Ioh. 3. 13 that wee should bee called the Sonnes of GOD. Secondly by this word Father our faith is much strengthned in our prayers for we pray not to an inexorable iudge but to a merciful Father who can deny vs nothing as we may comfortably reade Mat. 7. 9 10 11. Thirdly wee haue good warrant to call God Father and it is no impudency so to doe for we haue Gods promise You shall be my people and Ezek. 36. 28. I will bee your GOD Wee haue Christs warrant When ye pray say Luke 11. 2. Our Father And wee haue the holy Ghosts instruction Rom. 8. 1â— Yee haue receiued the Spirit of Adoption whereby we cry Abba Father Fourthly if God be our Father then let vs haue a continuall care like good children to giue him his due loue and deserued honour as hee calleth for the same of vs in the Prophet A Sonne honoureth his Father Mal. 1. 6. and a Seruant his Master If I bee a Father where is then mine honour and if I be a Master where is then my feare Thus much of the first part of this Preface The second part of this Preface The secoÌ„d part concerneth God in these words Which art in Heauen This second part concerning God containeth in it a double description First A description of the Maiestie of God Secondly A description of the Habitation of God The description of the Maiesty of GOD in these words contained Which art is double First A description of his Immutability Which art Which are Note The Lord in his Essence is immutable and in his Attributes without shadow of change the Lord therefore sending Moses to Pharao bad him say Exod 3. 14 on this manner I AM hath sent me And as God is thus immutable in his Essence and Attributes so is hée immutable in his Word Heauen and Mat. 24. 35 earth shall passe away but my Words shall not passe away And this is a Doctrine of much comfort that the Lord in his Word and Promise is vnalterable and without mutabilitie or change Secondly A description of the Eternity Note Which art The Lord is to day yesterday and the same for euer Hee was before all beginning and shall neuer haue ending Hee was not in time neither shall Hee end in time but remaineth the same ror euer Thirdly A description of Gods habitation in these words In heauen In 〈…〉 en We are here to know that God cannot properly be said to bee in a place because he is an infinit and incomprehensible Spirit Hee is in heauen by his glory in earth by his mercy in hell by his vindicts and in the depth of the seas by his miracles Behold the 1. King 8. 27. heauens and the heauens of heauens are not able to containe the Lord. Heauen is his feat earth is his footestoole c. Yet the Lord is said to bee in heauen as Psal 2. 4. But hee that dwelleth in heauen shall laugh them to scorne and Psalm 113. 5. Who is like to the Lord our God that hath his dwelling on high that is in heauen and Psal 123. 1. I lift vp mine eyes to thee that dwellest in the heauens God is said especially to be in heauen for these foure causes First because his glory is most â— manifested in Heauen euen as the seate of the soule the head and the heart may bee said to bee because the soule is most seene there though it be not in any one place of the body included so the Lord is said to be in heauen because his glory doth there most appeare Secondly because heauen is the â— place where Christs Body is and heauen is the Palace of Angels and Court of Saints where they behold the glorious face of
his appearance in glory Thus much concerning the second Petition The third Petition Thy will bee The third Petition Will. done in earth as it is in heauen The will of God is double First An hidden will which is the immutable purpose and decree of future euents Which will is alwayes done neither can it bee changed or altered by any My counsell shall stand and I will doe whatsoeuer I will Esay 46. 10. Neither can any resist this Will as Prou. 21. 30. There is no wisedome no vnderstanding no counsell against the Lord. Secondly the Will of God is taken metaphorically for whatsoeuer both declare his Will and procéed from the same as his Precepts Counsels and Lawes which the Apostle calleth the Good will of God Romans 12. 2. and this Will is called the Reuealed Will of God because it is reuealed vnto vs by his Word Of this Will wee reade Psal 103. 21. Praise the Lord all yee his seruants which doe his will that is his Commandements this is the Will which wee pray may bee done So that in this Petition we desire these three things First to deny our selues and our Thy Will owne wils and to doe the will of God and to submit our wils to Gods will as well in aduersity as prosperity Secondly to doe it without delay In earth while wee are vpon the face of the earth breathing Thirdly to do it as the Angels doe As in heauen it in heauen that is zeaiously readyly carefully and sincerely The Cherubins haue sixe wings two to couer themselues from the face of the Lord two to couer their feete from men and two to fly withall and to doe the will of their Creator as Psal 103. 20. Euen as These words As it is doe not here signifie equality but similitude as some imagine because we cannot doe the will of God so pâ—â— fectly as the Angels doe yet in my iudgement we ought to striue for perfection and resolue perfect obedience to his will These therefore faile in the performance of this third Petition First the Papist that doth imagine he hath Frée-will to doe that which is good Secondly they that follow their own will either in life or iudgement Thirdly they that will not with patience submit their wils to Gods will in aduersity Fourthly they that post off their obedience till their death-bed and refuse to giue their whole life to the doing of Gods will on earth Fiftly they that are contented with imperfect obedience taking men and not Angels for their example Sixtly they that are luke-warme in the seruice of God and not zealous Seuenthly they that seeme to doe Gods will and doe it to bee seene of men as Hypocrites and doe it not sincerely Thus much concerning the third Petition The fourth Petition Giue vs this The fourth Petition day our daily bread Giue Wee are taught from hence Giue to séek our food and maintenance from God for hee is Lord and giuer of all good things Ob. The rich man that hath plenty Ob. néedeth not to call vpon God in this Petition Ans Answ Rich men if they want Gods blessing they haue nothing but want in effect all Rich men therefore dayly must haue this word Giue in their mouthes notwithstanding their abundance and that for these two causes First that God would preserue that which they haue for many of rich doe soone become poore by fire water théeues c. Secondly that God would blesse it vnto them for a chip yea a stone will nourish life as well as bread if Gods blessing bee not vpon it therefore it is called the Staffe of Bread Esay 3. 1. Take away a Staffe from an old man and he falleth so take away Gods blessings from the bread and it is vnprofitable This day The Lord will haue vs This day pray for the present day and not for longer time for these thrée causes First that hereby wee may bee brought to depend vpon his continuall prouidence by faith from day to day thus hee dealt with Israel for Manna Exod. 16. Secondly that we may hereby lay aside our excessiue care and prouision for the things of this life Thirdly that hereby wee may bee brought to see the vncertainty of our liues that wee cannot promise to our selues so much as to morrow as wee may read in Iam. 4. 14. To day therefore we begge our dayly bread to morrow it may be we shall haue no néed of this Petition Our Though this bread bee the Our Lords gift yet for these two causes it is called Our First to shew vnto vs that in Christ wee haue right and interest in the good creatures of God as in the 1. Corinth 3. 22. Yee are Christs and all things are yours God hath giuen vs Christ and in him all things they are but vsurpers that receiue them out of Christ Secondly to shew that that bread is onely Our which we obtaine from God by diligent paines in a lawfull vocation Daily Because our liues cannot Dayly continue without a dayly supply of these necessaries as by commen experience we doe finde Bread By bread is meant here by Bread the figure Synecdoche all things necessary for this â—â—pâ—â—aâ—â— life as meat drinke cloth peace liberty c. so it is taken in Genesis Thou shalt 〈…〉 eate thy bread with the sweate of thy browes that is thou shalt get thy liuing by labour and the sweate of the browes So that in this Petition we desire these three things First that God would in Christ vouchsafe vs all things necessary for the maintenance of this mortall life Secondly that Hee would blesse our paines and labours in our vocations to this end and purpose Thirdly that he would giue them vnto vs at such times and so often as natures necessity requireth which is dayly and hourely These therefore faile in the performance of this fourth Petition First they that attribute to the creature vertue of refreshing which commeth méerely from the blessing of the Creator Secondly that distrustfully hoord vp for time to come as the foole Luk. 12. 19. Soule take thy rest for thou hast goods layd vp for many yeeres Thirdly they that eate not their owne bread as Vsurers Theeues Cheaters Deceiuers Lyers c. Fourthly that idly spend their dayes without paines and labour in a lawfull Vocation Fiftly that pray for superfluous things and for whatsoeuer is more then necessary Sixtly that depend not vpon Gods Prouidence euen for the least things as a morsell of bread Seuenthly that are couetous and not contented with that which they haue more or lesse If we haue wherewith to bee cloathed and fed in the feare of God let vs therewith be content Thus much concerning the fourth Petition The fifth Petition And forgiue The fâ—â—â—h P 〈…〉 〈…〉 e â—â— vs our trespasses as wee forgiue them that trespasse against vs. Our sinnes are called debts in the Gospell of Luke 11. 4. in regard of
greatest temptation of all not to bee tempted at all Thirdly those that presumptuously â— thinke that of themselues they are able to withstand temptations and of their owne power Fourthly those that are carelesse and respect not whether they ouercome or be ouercome of temptation that are as ready to yeeld to temptation as the Diuel and the flesh are ready to tempt them Fiftly those that liue and lie in sin â— and séek not to be deliuered from this their damnable estate Sixthly those that flie not the appearance â— of euill that preuent â—ot the beginnings of sinne and eschew not the company of traders in iniquity Thus much concerning the sixth and last Petition The third and last part of this The third part The conclusion Prayer is the Conclusion in these words set downe For thine is the Kingdome the Power and the Glory for euer and euer Amen For thine is the Kingdome 〈…〉 The Kingdome is said to bee the Lords for these two causes First because hee is owner of all â— things that are Secondly because hee hath soueraigne â— rule ouer all things at his wil. The Power All power is of God 〈…〉 and from God that we haue And Glory All glory is due to the And Glory Lord our God First the reason why wee pray to â— God is because whatsoeuer wee haue we haue it from God for he is King and Lord ouer all and whatsoeuer strength of grace wee haue wee haue it from God the fountaine and giuer of all grace Secondly the reason why wee would haue our prayers granted is that Gods Kingdome Power and Glory may be aduanced because the Kingdome and Power is the Lords to him we pray and because all glory appertaineth to him wee returne to him thanksgiuing and the glory of al saying with the Psalmist Not to vs P 〈…〉 â—1 5â— O Lord not vnto vs but vnto thy name giue the glory These therefore faile in the right knowledge of this conclusion First that deny the generall gouernment and prouidence of God thinking all things come by for 〈…〉 or chance Secondly that deny hâ—â—◠〈…〉 tency â— and that all power and strength do come only from God and that rest vpon their abilities for any thing Thirdly that take to themselues â— or giue to any other glory and honour which onely are due vnto the Lord. Amen This last word is taken Amen two wayes First for a witnesse of our faith and then the acceptance of this word is It shall be so we beléeue that the Lord in his good time will grant our requests Secondly for a testification of our feruent desires and then the acceptance of this word is So be it wee desire the Lord to grant our Petitions made vnto him In the first acceptance wee are admonished to pray Faithfully in the second we are admonished to pray Feruently which two Faithfully and Feruently are the principall things to be obserued in prayer And this word is as well to be spoken of the Minister as the people though for the most part the Minister putteth it off to the people These therefore fayle in the right vse of this word First that offer vp prayers to God and are not perswaded in their hearts that the Lord will heare them and helpe them these finde small comfort in their prayers Secondly that pray luke-warmely and coldly their tongue walking and their hearts without feeling that are not earnest with the Lord and that end them not vp with grones that can not be expressed Three Prayers neuer speede for a blessing First Tâ—midâ— a Fearfull Prayer when we beleeue not that we shall be heard Secondly Tâ—pidâ— a Luke-warme Prayer when we pray in deadnesse of heart and drowsinesse of minde without feruency of Spirit Thirdly 〈◊〉 a rash Prayer when wee pray either without wisedome or due consideration Three prayers speede for a blessing First Fidelis a Faithfull Prayer â— when wee are perswaded that in Christ the Lord will grant all good things vnto vs. Secondly Humilis an Humble Prayer when wee considering the greatnesse of Gods Maiesty and our owne basenesse and vnworthinesse in all humility and lowlinesse call vpon his name Thirdly Feruens a Feruent Prayer when we powre out our hearts before God when wee pray with zeale and entire deuotion of the soule Thus much concerning the conclusion of the Lords Prayer THe Lord of infinite mercy and of endlesse consolation guide our hearâ—â— and direct our Spirits by the 〈…〉 direction of his good Spirit in all 〈…〉 prayers and in all other our Chri 〈…〉 duâ—â—â—s that we may in them all â—iue him â—rue seruice and answerable obedience and so follow him faithfully and obediently in grace in this world that wee may be admitted to sing Halleluiah to his Maiesty for euermore in the world to come and that for Christ Iesus his sake who is our onely Lord and Sauiour To whom with the Father and the blessed Spirit three glorious Persons but one and the self-same Essentiall God we offer vp from the bottome of our hearts all possible Power Honour Dominion and Thanksgiuing for euer and euer Amen FINIS THE RACE CELESTIALL OR A speedie Course to Saluation The Fift Impression 1. Cor. 9. 24. So runne that yee may obtaine LONDON Printed by George Purslowe and are to be sold by Iohn Clâ—â—â— 1â—â—0 TO THE MOST High and Mighty most Gracious and Religious PRINCE IAMES by the grace of God of Great Brittaine France and Ireland King Defender of the Faith Apostolâ— call c. All blessed hap in this life and eternall blisse in the life to come THe picture of puritie and patterne of Piety most Gracious and dread Souâ—râ—ignâ— Lord holy Bernard by name deciphereth oâ—t at large thâ— grosse enormity of that vgly vâ—â—â— Ingratitude saying that it is Inimica animae exinanitio merâ—orum dispersiovirtutum c An enemy to the Christians soule an exile of merits a ruine of vertues and a consuming fire that scorcheth vp the fountaine of all godlinesse Lest therefore I should condemne my selfe of this sensuall sin and challenged bee of grosse Ingratitude I haue presumed crauing pardon for my arrogant audacity herein in token of my loyall duty to your sacred Maiesty to transport these lines Laconicall and letters Impolite to the happy hauen of your Princely heart wishing to your Royall Grace the siluer of all earthly prosperitie and the gold of all celestiall â—elicitie If your Highness respect the matter it is celestiall â—f your Supremacy the manner it is tâ—o tâ—o terrestriall Yet pardon most religious Prince this my bold attempt partly weighing the compulsion of â—ntire affection and partly considering the necessity of your simplest subiects erudition Thus ceasing further troubling your Maiesties sacred â—ares prosterning my selfe vpon the knees of submission at your Highnesse foot-stoole for pardon for my presumption herein I begge without intermission before the Throne of Grace that it would
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
and bodies may be kept blamelesse to the comming of our Lord Iesus Christ Amen From Hempsted in Essex Ianuary 10. 1629. Your Worships alwaies ready to be commanded in the LORD Henry Greenwood To the CHRISTIAN Reader CHristian Reader I commend to thy charitable view this terrible and lamentable description of Hell a subiect most necessarie in these dayes wherein Iniquity hath gotten the vpper hand the greatest part of mankinde laboureth of this dangerous disease namely hardnesse of heart and contempt of all grace I therefore for the remouing of this damnable euill haue prepared this Tormenting Corrasiue Blame me not if I be too bitter in denouncing Gods Iudgements against sinne the presumption of the time compels me this only is the ayme of my intention herein that many may be saued from the damnation hereof Thus commending this Tractate to thy Christian consideration and thy selfe to Gods most blessed protection I rest Thine euer-louing and wel-willing brother in the Lord Henry Greenwood Tormenting TOPHET Or A terrible description of Hell able to breake the hardest heart and cause it quake and tremble Esay 30. 33. Tophet is prepared of old it is euen prepared for the King hee hath made it deepe and large the burning thereof is fire and much wood the breath of the Lord like a Riuer of Brimstone doth kindle it ALbeit the LORD in the beginning created man in glorious manner omnino ad imaginem sui ratione sapientem vita innocentem dominio potentem altogether after his owne most glorious Image in purity and in perfection of holinesse both in soule and body yet withall he gaue him naturam flexibilem a mutable and changeable nature creating him in potestate standi seu posse cadendi in power of standing and in possibility of falling power of standing that he had from God his Creator possibility of falling that he had from himselfe being a creature A reason whereof S. Augustine giueth Augustine in his booke of Confessions Because the Lord created man ex nihilo of nothing therefore he left in man possibility to returne in nihilum into nothing if he obeyed not the will of his Maker And as Basil saith Si Deus dedisset Basil Adae naturam immutabilem deos potius quà m homines condidisset id est If God had giuen Adam an immutable and vnchangeable nature he had created a God not a man for this is a maine truth in Diuinity immutabiliter esse bonum proprium solius est Dei id est to bee immutably and vnchangeably good only proper to God Adam therfore being thus created that he might either stand or fall by the Diuels subtill suggestion and by the abuse of his owne frée will receiued a double downe-fall the fall of sinne by disobedience and the fall of death by sinne the last fall being the wages of the first fall as ye may read Rom 6. last verse The wages of sinne Rom. 6. 23. is death The Lord therefore hauing pitty vpon this his miserable estate vouchsafed in his Sonne to shew mercy vpon some by election to saluation as to shew iustice vpon other some by reprobation to damnation According to which irreuocable decrée the LORD hath prepared euen from the foundation of the earth answerable places a glorious habitation for the one and a terrible dungeon for the other Which generall truth is confirmed in the words of my Text hauing particular reference to the reprobat Assyrians For as the Lord in his mercy doth promise in this Chapter to his people repenting them of their sins manifold blessings spirituall and corporall temporall and eternall so doth he threaten in his iustice terrible vengeance to their enemies the Idolatrous Babylonians and Assyrians not only temporall but also eternall not to the meane subiect alone but to the King himselfe saying Tophet is prepared of old it is euen prepared for the King c. Not to insist therefore too long vpon introductions lest it should be said to me as once a flowting Cynick sayd to the Citizens of Myndus a little City with great gates Shut your gates lest your City run out I come to the Text it selfe which containeth in it a terrible and lamentable description of Hell prepared of old for the tormenting of all vngodly people of the world of what estate or condition soeuer they be euen for the King For Tophet is prepared of old it is euen prepared for the King c. In which terrible Description of Hell I obserue so many seuerals as the Beast had heads in the Reu. 13. 1. Reuelation that must be tormented in her First the certainty of this place of torment Tophet is prepared of old Secondly the parties for whom for all vngodly wretches yea euen for the King It is euen prepared for the King Thirdly the impossibility of getting out once in He hath made it deepe Fourthly the great number that shall be tormented in her expressed in this word Large Fiftly the extremity and bitternes of the torments of Tophet the burning thereof is fire Sixtly the eternity and euerlastingnesse of the torments of Tophet much wood so much as shall neuer be wasted Seuenthly the Authour or inflictor of these fearefull tortures and that is the Lord offended in these words The breath of the Lord like a Riuer of brimstone doth kindle it wherein I note the seuerity of God against sinne and sinners The certainty of this place of torment The first part is here described by thrée by the Name by the Act by the Antiquity First by the Name Tophet Secondly by the Act is prepared Thirdly by the Antiquity of old Tophet is prepared of old This Tophet was a valley neere Tophet vnto Ierusalem iuxta piscinam fullonis agrum Acheldema ad austrum Sion that is Neere to the Fullers poole and the field Acheldema on the South side of Sion Called also Gehinnom the valley or dale of Hinnom Quia locus iste in praedio erat viri cuiusdam Hinnom Aretius dicti Because this place was in the possession of a certaine man called Hinnom as saith Aretius In which place the Iewes following the cursed example of the Ammoniâ—es did sacrifice their children in the fire to the Idoll Moloch Quem pro Mercurio colebant whom they worshipped for Mercury as saith Montanus or rather pro Saturnâ— Montan. in Esay colebant for Saturne as saith Scultetus Quem Poetae proprios fingunt Scultet in Esay deuorasse filios whom the Poets fained to haue deuoured his owne Children This Moloch was Idolumaereum Scultet in Esay concauum passis brachijs ad excipiendos infantes sacro nefario destinatos subiectis prunis torrendos that is A brazen Idol hollow within his hands spred abroad to receiue Infants that were through their cursed Idolatry tortured in the fire and sacrificed to him as writeth Scultetus Snepfsius describeth this Snepfsius in Esay Idoll on this manner Idoli statua erat cuprea sic enim
superbia quid diuitiaruÌ„ copia What hath pride pronted him or what hath the pompe of riches done him good Alas these could not saue his Soule For as sayth the Psalmist a man by Psal 4â— 67 his riches cannot redéeme his brother he cannot giue his ransome to God so precious is the redemption of soules and their continuance for euer And in Samuel we read That-kings are not exempted from the iudgments of God If yee doe wickedly yee shall 1. Sam. 12 25. perish and your King In the first Epistle to the Corinths wee may read who they are that are threatned with Tophet neither fornicators nor Idolaters nor adulterers 1. Cor. 6. 9. nor wantons nor theeues nor couetous nor drunkards nor extortioners shall inherit the Kingdome of God This is spoken of Kings as well as of others And in the Reu. wee finde Reu. 21. â— that the fearefull and vnbeléeuing the abominable murtherers and whoremongers and sorcerers Idolaters and all lyers shall haue their part in the Lake that burneth with fire and brimstone and this is spoken of the King as well as of the Btgger for the Lord in iudgement fréeth from hell not according to place but grace not outward condition but inward disposition Nay moreouer great men Noblemen and mighty Princes are not only lyable to Tophet but the greatest part of them shall to the diuell Not many wise men nor many mighty not many noble are called for as God 1. Cor. 1. 2â— 1. 〈…〉 2. â— would haue all men saned and come to the knowledge of the truth i. some of all sorts some Iewes some Gentiles some Kings some Nobles some Preachers some Rich some Poore so of all these the greatest summe goe downe to Tophet Yet for all this great men must not bée reprooued forsooth the truth that maketh against them must not be imbraced of them Abner could not abide to heare Isbosheth 2. Sâ—m â— tell him of his going in â—o Rizpah his father Sauls Concubiae Ahab hated Micaiah the sonne o◠〈…〉 Imlah for not prophesying as he said good vnto him The people cryed out in Esayes time Dicite nobis placentia placentia Esay 30. that is speake pleasing things vnto vs. The Priests and people of Anathoth let 11. 21. threatned Ieremy to take away his life if he prophested to them in the name of the Lord. Amaziah said to Amos the Prophet Amos 7. 12. 23. Goe bee gone prophesie in Iudah but prophesie no more in Bethel for it is the Kings Chappell and it is the Kings Court. They hated him that rebuked in the Amos 5. 10 gate and abhorred him that spake vprightly The people in the time of Micah liked Mica 2. 11. them well that prophesied to them of Wine and strong Drinke I pray God that the great Ones of this Land be not tainted with this corruption Well for mine owne part I had rather be stormed against for preaching Tophet to you here then ye should curse mee in Tophet hereafter for smoothing and flattering you Yet this reprehension of great men I would wish it might be done in wisdome and humility which I beseech Rom 12. â— you O King by the tender mercies of God reforme these and these things for some in this case are indiscréet and too too sawcy and rather exasperate the hearts of their hearers against them then winne them to the Lord by their exhortation Vse If then Kings and great men bee not exempted from Tophet what should this worke in them but obedience to that counsell of the Psalmist Bee wise now therefore O yee Kings Psal 2. serue the Lord in feare Looke vp to heauen acknowledge your selues subiects to a greater As the Lord hath honoured Kings aboue others so hee looketh for a greater returne of honour from them than from others for where the Lord gineth much there the Lord requireth the more Kings and Princes are the Kéepers Deu. 17. 18 of the two Tables of the Law of God and to them is committed from God the gouernment both of Church and Common-wealth they must therefore be carefull that the Word may runne very swiftly throughout euery Angle of their Realmes So shall God gaine Psal 147. an vniuersall glory and Kings themselues a more fiable subiection Kings and Queenes are called nursing Esay 49. 23 Fathers and nursing Mothers and al to commend vnto them the care they should haue of Gods glory and the good of their people Iosua was such a Ruler that remained Ios 24. 1â— resolute and constant in the worship of God to his liues end Dauid prepared a place for the Arke 1. Ch. 15. 1. of God was carefull for the Church of the Lord. Iehoshaphat Ezechias and Iosias 2. Ch. 17. â— ch 29. 1 2. ch 34. 1 2. were reformers of their Kingdomes enemies to idolatry and graciously defended the Word of God And blessed be God for our Kings most excellent Maiesty who is maiesticall in his place in religion zealous in life vertuous and in mercy aboundantly gracious The Lord increase his graces in him the Lord anoint him with the oyle of Holinesse aboue his fellow Princes and the Lord kéepe him from this terrible Tophet and let all people that beare good will to this our English Sion to this my Prayer say Amen It is euen prepared for the King Secondly wée may here perceiue Obseru 2. Acts 10. with Peter that verily there is no respect of persons with God in iudgement he iudgeth the rich as the poore the father as the child the master as the seruant the King as the begger as the Prophet Dauid sayth With righteousnes shall he iudge the world and the people with equity Though wickednesse among men be Eccl. 3. 16. in the place of iudgement yet the Lord our God will deale iustly Though among men there is respect of persons to be had without which a confusion would and this is necessary to be vrged for men are full of contempt and too sawcy with them of superiour place and authority yet when all shall be summoned before the tribunall of God the Lord will indifferently procéede to iudgement without any respect of persons Vse And this should not only pull down the haughty minds of the noble who think for their greatnesse here it will bée easier for them hereafter than others but also this should bee an vnalterable president to all Iudges of the world As they sit in Gods place so they should imitate the Lord in iudgement this should make them obey the counsell of the Lord deliuered by the Prophet Dauid Bee learned yee that are Psal 2. Iudges of the earth O the care that Iehosaphat tooke for iust and righteous iudgement after he had made Iudges and set them in euery City of Iudah hee gaue them this charge Take heede what ye doe 2. Ch. 19. 1 6 7. for yee execute not the iudgements of man
but the iudgements of the Lord and the Lord will bee with you to preserue you if you doe iustly but to confound you if you doe vniustly wherefore now let the feare of the Lord bee vpon you take heede and doe it for there is no iniquity with our God nor respect of persons nor receiuing of rewards O that this gracious counsell were entertain'd of the Iudges of this land then wée should not heare of so many complaints in our Land as we doe then we should not haue cause to complaine with the Prophet That iudgement Esay 59. 14 is turned backward and iustice standeth a farre off that truth is gone and equity no where to bee found then we should not haue so many begger'd by the Law as dayly are Law was neuer made to vndoe men but to compell men to doe well it was made to curb the vnruly but not to begger the innocent it is growne to this saying now a dayes I had rather lose it being my right then go to law for it why what is the cause O because of rackâ— fees close bribes and the perpetuity of attendance Iudicate secundum iustitiam Iudge iudge O ye sonnes of men according to righteousnesse let your iudgement be in veritate in truth be in iudicio in iudgement be in iustitia in righteousnesse I pray God it may neuer be sayd of our Iudges of England as once was sayd of the Iudges of Israel The â—say 57. Lord looked for iudgement but behold oppression for righteousnes but behold a crying Let there not be found in a Land where the Gospell dwelleth such Iudges 1. King 2. 1 as were those that killed innocent Nakoth Let none be like the sonnes of Samuel 1. Sam. 8. 3. That turned aside after lucre and tooke rewards and peruerted the iudgement The duty of Iudges is notably set downe in Exod. 23. Thou shalt not receiue a false tale Thou shalt not ouerthrow the truth for the multitudes sake Thou shalt not ouerthrow the right of the poore in his suite Thou shalt keep thee from a false matter Thou shalt take no gift for the gift blindeth the wise and peruerteth the words of the righteous And this charge is continued in Leuiticus Leu. 29. 15 Yee shall not doe vniustly in iudgement Thou shalt not fauour the person of the poore nor honour the person of the mighty but thou shalt iudge thy neighbour iustly A Iudge must be Scientia potens and Judiâ—is officium Virtute valens i. Able in learning and zealous in liuing by the one he shall discernere inter allegata Discerne betwixt causes propounded by the other disrumperâ— iniquitatem without hinderance punish and confound all manner of iniquity In all your iudgements let these beâ— aymed at the glory of God the righting of wrong the suppression of euill and the maintenance of truth Be zealous for the glory of our God and let the good lawes that are be duly and impartially executed It was a great commendation that was giuen to Selcucus Gouernour of Selcucus the Locretians who hauing made this Law against whoredome That whosoeuer committed the act should lose both his eyes his sonne being taken in the fact was not pardoned though the Citizens begged it earnestly but hee caused one of his sonnes eyes to bee pulled out and one of his owne eyes So hee shewed himselfe a mercifull Father and a iust Iudge O that wee had the like Lawes against this and the like most odious offences and that they were as strictly executed that many hereby may bee saued from Tophet The Lord guide that honorable assembly in Court of Parliament that they may all ioyne with one voyce and spirit for the banishing of Popery the reforming of iniquitie and maintaining and countenancing of the Word of Truth and painfull Preachers of the same And you my Honourable Lord as you haue begunne well in reforming many foule abuses in this Citie so in the zeale of the Lord Prosper Psal 45. with your glory ride on with the Word of Truth Meekenesse and Righteousnesse and your right hand shall teach you terrible things Thus am I bold to cast in among you the silly myte of my counsell meerely of Christian charitie that ye may neuer taste of the wofull damnation of Tophet The third part of the description of The third part He hath made it deepe Tophet is set downe in these words He hath made it deepe Many from these words doe goe about to proue the locall place of Hell concluding it to be below as from the signification of Sheol also Sheol is taken for a Pit or Graue Sheol or Hell the state of the dead the place of the damned spirits In the Scriptures sometimes it is taken for the Graue and sometime for Hell so is HADES also The Septuagint translating the Hebrew into Greeke and expressing there the sense of Sheol vsed HADES both for the death of the body in the graue and of the Soule in hell Mercer vpon Genesis saith That Mercer in c. 37. Gen. the proper signification of Sheol is to signifie all places vnder the earth and not the pit or graue alone whereupon it is euery where opposed to heauen which is highest of all Hell is called by the name of Abyssus Abyssus in the Scriptures which signifieth a deepe and vast gnife vnder the earth a bottomlesse pit into which the diuels Luke 8. Reu. 20. feare to bee sent and where they are chained and bound when it pleaseth God From which Abyssus there is an ascent to the earth no descent lower Reu. 9. 2. and 11. 7. and 17. 8. and therfore helf suspected to be beneath Because Tophet is here sayd to be Nic. de Lyra in Esai profunda deepe Nicolaus de Lyra putat esse circa centrum terrae Thinketh that it is about the centre of the earth The Apostles that preached to the Iewes vsed the word Gehenna from the Hebrewes which they well vnderstood and Saint Iames writing to the Iewes sayth The tongue is inflamed of Gehenna of hell but the rest of them that preached to the Gentiles vsed the word HADES which name was knowne vnto them and they tooke it to be a place vnder the earth where the wicked after this life were punished Tartarus which is vsed for hell is Tartarus Hesiod in â—â—â—â—goma so farre vnder the earth as Heauen is aboue the earth saith Hesiodus The Poet speaking of it sayth Tartarus ipse bis patet in praeceps tantum id est Tartarus is twice as deep as Heauen is high The Rabbines hold hell to be below Rab. Abr. in cap. 2. â—oâ—e as Rabbi Abraham saith Sheol makom c. Sheol is a deepe place opposed to Heauen which is on high And Rabbi Leui saith Sheol hi mattah Rab. leu in cap. 26. â—o c. Sheol is absolutely below and is the centre The Scriptures also place hell below Esay 14. 9. Sheol beneath
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
there wil come a day when ye shall cry Lord Lord and his eares shall bée shut to your prayers and his Iustice shall cast you into the déep dungeon of Tophet there to remaine till Mat. â— 26. ye haue payed the vttermost farthing The fourth part of the Description The 4. part And large of Tophet mentioned in this word Large As the Lord hath made hell Deepe so hath he made it Large in regard of the great number that shall be tormented Oecolam in Esay Obserâ—â—â— Esay â— 14 in her as saith Oecolampadius This word is vsed in the fift Chapter of this Prophesie Hell hath inlarged her selfe and hath opened her mouth without measure It hath set open her mouth as it were with a gag and all to receiue the great multitudes that shall discend into her It is called Lacut magnus in the Reuelation 14. 9. A great Lake That this doctrine is too true witnesse that of the Gospell of Mat. 20. 16. Multi vocati Many are called but few conuerted Many called but few chosen The most High made this world for 4. Esd 8. 1. many but the world to come for very fewe Obiect But some man may obiect against these Scriptures other Scriptures to proue the great number of them that shall be saued and so by consequence the small number that shal be tormented in Tophet Saint Mathew saith That many Math. 8. 11 shall come from the East and from the West and shall sit downe with Abraham Isaac and Iacob in the Kingdome of God many an innumerable company shall be saued Saint Iohn in Reuelat. 7. 9. doth point out that great number that shall be saued with that nota stellifera that starry note Behold I saw a great multitude of all Nations and 〈…〉 and People 〈…〉 tongues 〈…〉 before thâ—â— Throne and 〈…〉 the Lambâ— â—lothâ—â—â— in long wheâ—◠〈…〉 and 〈…〉 â—◠〈…〉 〈…〉 〈…〉 whiâ—◠〈…〉 â—â— wâ—â—â— of â—â—â—â—â—y and 〈…〉 iâ— thâ—i◠〈…〉 in 〈…〉 of 〈…〉 It may séeme by these 〈…〉 that â—any shall â—e 〈…〉 and noâ—â—â—â—â— a multitude damned I 〈…〉 that though the nâ—mber 〈…〉 of the Elect â—e great by â—â—â—â—lfe considered to 〈…〉 praise of 〈…〉 mercy be it 〈…〉 yet if it bee 〈…〉 to the number of those that 〈…〉 〈…〉 â—â— God 's 〈…〉 〈…〉 Alas â—hen â— re 〈…〉 〈…〉 〈…〉 〈…〉 â—heâ— are â—â—â— a handfull and t 〈…〉 hell will be made eâ—â—éediâ—g 〈…〉 â—his great â—estruction of 〈…〉 in helâ— is liuelily shad 〈…〉 〈…〉 to vs in the iudgements of God on 〈…〉 〈…〉 with mercy as in the 〈…〉 of the old world â—◠〈…〉 holy 〈…〉 〈…〉 there aliue only N◠〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 â—â— the destruction of 〈…〉 by â—â—â—â— how few â—sâ—aped there aliue onely Lot with his daughters in the destruction of Iericho by the sword how few escaped there aliue only Rahab with her family that Ios 6. 22. intertained the Israeliticall Spies To come to later times in the destruction of Ierusalem by Titus Vespasian how few escaped there aliue Many hundred thousands of them were starued to death many hundred thousands of them taken captiues to the Roman Empire some put to one death some to another and few escaped aliue and those of the meaner sort agricolae vinitores Husbandmen and labourers in Vineyards If beloued in the iudgements of God in this world so few haue escaped aliue how few thinke you shall scape at the dreadfull day of iudgemeÌ„t when of euery idle word that men shall Mat. 12. 36 speake a great account must bee made for the same yea when Inquisition Wâ—â—d 1. 9. shall bee made for the very thoughts of the vngodly If the Iust shall scarce bee saued where shall the sinner appeare Againe that great is the number of those that shall to Tophet and therefore Tophet made large to giue them fiery intertainment it appeareth in the very liues of men vpon earth for where there is one that commeth to the profession of the truth truly with the sincere heart of Nathaniel there Ioh 1â— are ten yea twenty yea more that walke in the way of sinne in the road to Tophet without any check of conscience remorce for their sinnes or reclamation from their sinfull courses in the world some in the way of Atheisme some in Paganisme some in Epicurisme some in Brownisme some in Anabaptisme some in Mahometism some in Papisme yea some in Diuelisme a matter with many teares to be lamented But wouldst thou not be with this 〈…〉 large company in this large place of torment O then follow not a multitude to doe euill Reuel 18. 4. Come out from amongst them for if thou beest partaker with them in their sinnes thou must be partaker with thâ— in their punishments Fashion not thy selfe after the wicked fashion of this world rather walke alone by thy selfe to heauen than goe with the multitude to hell Walke in the narrow way of grace to saluation shun the broad and large way for that will bring thée to Tophet which as thou hearest is made excéeding déepe and large The fift part of the description of The fift part The burning therof is fire hell in these words The burning therof is fire expressing the bitternesse of the torments of Tophet There is great controuersie among the learned about this fire Whether it be true An in inferno ignis substantiall fire or fire allegoricall if it be true fire whether it be materiall corporall or spirituall If it be Corporall whether it burneth the body only or soule and body also Whether there be true fire in hell Quaestio 1. or whether these words the burning thereof is fire bee taken allegorically Caluin would haue it taken allegorically Caluin in Esai and thinks there is no true fire in hell His reason is this If Wood and the Worme be taken metaphorically why not then the fire also But this is no argument to proue 〈…〉 〈…〉 〈…〉 this fire allegoricall For in the holy Scriptures things spoken together are not alway taken in the same manner and nature For example sake CHRIST is called a Dore a Vine a Rocke a Stone figuratiuely and doth it therefore follow that hee was not God and Man substancially Againe in S. Lukes Gospell our Luk 〈…〉 Sauiour saith I appoint you a Kingdome as my Father hath appointed to me that ye may eate and drinke at my Table in my Kingdome Eating is allegoricall but will you say that the Kingdome is allegoricall also I confesse that wood in hell is taken allegorically but that fire is taken so I vtterly deny Bullinger holdeth true and substantiall 〈…〉 in 〈…〉 fire in hell and so do the most and best of the learned Christ punished with fire in this world Sodome and the Mâ—â—murers Gâ—â— â—9 in the Booke of Numbers Chapâ—râ— Numb 1â— and called thâ— name of that place Thâ—â—â—â—â—â—â— because the fire of the Lord burnt amongst them And
〈◊〉 the Theognidis gnome blacke gates Eustathius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eustath in 1. Iâ—adâ—s Hell is a darke place vnder the earth The darknesse of Aegypt was wonderfull Exo. 10. 21 and fearefull Wonderfull because it was so thicke as it might bee felt Fearefull and therefore made the ninth plague of Pharao yet that darknesse was nothing to the darknesse of hell which is called the Black darknesse Iude 13. The Poets in regard of the darknesse thereof do compare hell to a certaine territory in Italy betwixt Baiae and Cumae where the Cimerij inhabit so inuironed with hils that the Sunne neuer commeth to it wherevpon this Prouerb commeth Cimeris Cimerae tenâ—brae tenebris atrior Darker then the darkenesse of Cimeria Whosoeuer hee be that loueth darknesse more then light shall haue his heart full of darknesse in Tophet Thirdly Our elementall fire burneth the body only but the fire of hell burneth both soule and body as yee haue heard at large Fourthly Our elementall fire consumeth that which is cast into it but the fire of hell doth alway burne and neuer consume Fiftly Our elementall fire may be quenched but hell fire can neuer bee quenched The chaffe will hee burne Mat. 3. with vnquenchable fire their worme shall neuer dye their fire shall neuer Esay â—6 goe out As there is nothing that maintaineth it so there is nothing that can extinguish it From all this we may obserue the Obseruatio extremity bitternes of the torments of Tophet Yea minima poena inferni Tho. Aquia maior est maxima poena huius mundi that is The least torture in hell is greater than the greatest torture that euer was deuised vpon the earth That Hell-hound that murthered the King of France had as heauy a punishment as this world could affoord for his arme that did that cursed act was taken from his shoulder his nailes pulled from his hands and féet his flesh piece by piece pulled from him with hot burning pincers and in the end rent in pieces with foure horses all this is nothing to the least torment of Tophet Chrysostome ad populum Antiochenum Chrysast aâ— poâ— Arâ—â—â—ch â—â—â— 49. saith That fire and sword and wilde beasts or any thing more grieuous than these are scant a shadow to the torments of hell And this bitter torment slandeth in these two In poena damni that is In the punishment of losse and in pâ—nâ— sensus that is in the punishment of feeling the former wherof is the greatest as sayth Saint Chrysostome this poena damni this punishment of losse is more bitter then the paines of hell yea worse then a thousand hels This poena damni though it be a priuatiue Poeâ—a damni punishment yet it hath a positiue effect For to be depriued of ioy cannot but bring intolerable sorrow euen as the absence of the Sunne causeth Simile darknesse so the want of Gods presence bringeth inexpressible griefe When the Arke of God was taken by the Philistims old Eli with griefe 1. Sa. 4. 18. fell backward and died Demosthenes tooke his banishment 〈…〉 in vito Demostheâ—is so heauily that many times he would weep bitterly when he looked towards Athens though he found much kindenesse at the hands of his enemies Tully when he was banished from Italy though he were in Greece yet hee wept bitterly when he looked towards Italy Absolon tooke his banishment from 〈…〉 14. 22 his fathers presence very grieuously If these exiles breed such sorrow how fearefull will it be to be banished from the presence of the Lord Who is 2. Cor. 1. 3. the Father of mercies and God of all consolation in whose presence is ioy in whose pleasure is life to bée banished from the presence and louing countenance of the Lambe from the fellowship of Saints and Angels from all ioyes and felicitie with that Mar. 25. bitter sentence Goe from me yee cursed into euerlasting fire prepared for the Diuell and his angels Goe from me these are words of separation ye cursed these are words of obiurgation into euerlasting fire these are words of desolation prepared for the diuell and his angels these are words of dolefull exemplification This is the greatest part of the second death for as the first death separateth the soule from the body so the second death separates soule and body from the presence of the Lord for euermore Oh what weeping and wailing will Luke 13. there be when yee shall see Abraham Isaac Iacob intertained into the Kingdome of God ye your selues shut out He therefore spake truly that said The teares of hell are not sufficient to bewayle the losses of heauen Infoelicissimum genus infortuniâ— meminisse fuisse foelicem that is it is the vnhappiest thing of all to thinke that euer we were happy Dura satis miseris memoratio prisca bonorum Poeta It is misery enough and though there were no more misery to remember the ioyes we haue lost As the old man in the Poet sayd I. Terent. haue a sonne nay alas I had a sonne so the damned may say We haue a heauen nay alas we had a heauen Lysimachus King of Macedonia Lysimach warring against the Scythians béeing inforced by extreme thirst to yéeld himself into the hands of his enemies after he had drunke cold water brake out into these lamentable words Good God for how short a pleasure how great a Kingdome haue I lost So the damned soule may say Good God for how short a time of pleasure how great a Kingdome haue I lost And surely this is iust with God that those that separate themselues from him here should bee banished from him hereafter That those that hate the Saints here should be debarred their company hereafter that those that crucifie the Lambe here should bee cursed of the Lambe euerlastingly hereafter The second thing that maketh Hell torments so bitter and intolerable is poena sensus the punishment of feeling Poena sensus Euery member of body and euery faculty of soule together tormented for euer The eye afflicted with darknesse the eare with horrible and hideous out-cries the nose with poysonous and stinking sauors the tongue with gally bitternesse the whole body with intolerable fire a fire that shall burne so violently that the damned shal prize a drop of water aboue tenne thousand worlds The faculties of the soule also shall bee most pitiously tormented the memory with pleasures past the apprehension with paines present the vnderstanding with ieies lost and in this faculty shal lie the worm of conscience Misâ—ria reproborum maxima gnawing which the Scriptures so often threaten to sinners this worme is a continuall repentance and sorrow full of rage and desperation by reason of their sinnes and this worme or remorse shall chiefly consist in bringing to their minds the meanes and causes of their present calamities how easily they
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
great Law-giuer and the Prophets great men yet were they not greater than Iohn Non enim ego Prophetas Prophetis andeo comparare I dare not compare Prophets with Prophets yet the Lord of him the Lord of them the Lord Iesus of vs all hath pronounced of him that inter natos mulierum among them that are born of women a greater than Iohn the Baptist arose there not hee doth not say inter natos virginum among them that are borne of Virgins for Christ Iesus himselfe was borne of a Virgin whose shooes latchet Iohn Mat. 3. 11 was not worthy to vnloose Math. 3. 11. great was Iohn but what to his Lord and Master Christ a rare preacher but what to that great Lawgiuer a baptizer with water but what to him that came to baptize with the Spirit and Fire This is he that héere baptized Christ yea he was the first that euer baptized with water to repentance yea his office was to baptize in remissionem peccatorum before Christ Luke 3. 3. to lead the people by water to him that baptized with the Spirit and fire As one saith of him that hée did praeire nasciturum nascendo praedicaturum praedicando baptizaturum bapti zando moriturum moriendo that in birth baptisme doctrine and death hee preceded IESVS the Reconciler of the world The place where hee baptized Christ was in the Riuer Iordane Fluuius eximiae dulcedinis qui in lacum Genezareth Gen. 13. deinde in mare mortuum funditur A delicate Riuer so called because it was composed of two Fountaines the one called Ior the other called Dan and therfore the Riuer hath this name Iordan In which Riuer Naaman was 2 King 5. 14. washed and cleansed from his Leprosie 2 King 5. 14. which Riuer Eliah and Elisha diuided with their Cloake 2. King 2. 8 13. In this Iordan did Iohn baptize our Lord and Sauiour Iesus Christ Secondly The Baptized Iesus And when Iesus was baptized Iesus this word signifieth a Sauiour A name worthily giuen him from the Lord because hee came to saue his Mat. 1. 21. people from their sinnes Math. 1. 21. from the guilt of sinne by his imputatiue righteousnesse from the punishment of sin by his imputatiue death and passions the one properly resembled in Baptisme the other in his last Supper But whether did Christ purchase this great saluation for vs iure pacti or rigore iustitâ—e a great question in diuinity by a Couenant made twixt God the Father and him or in regard of worth for worth that is whether his merits did equalize the saluation of so many Saints Ans To satisfie this question giue mee leaue to vse a familiar comparison Suppose I should say to a Porter or some such fellow If thou wilt bring mee a burthen of an hundred weight a mile vpon thy backe I will giuâ— thee a thousand pound for thy paines the Porter doth it hee hath purchaset this summe ture pacti in regard of the couenant but not rigore iustitiae hiâ— paines were not answerable to thâ— gift for I could haue had it done so a crowne but suppose I should makâ— bold with a great man of worth in the like case he hath deseru'd this rewarâ— iure pacti rigore iustitiae O the dignity of Christs person makes his merit precious and thus became Chrisâ— our Iesus Obiect But it may be demanded why CHRIST should here by Iohn bâ— baptized that was sinlesse baptism being a remedy against originall sin For BAPTISMA of BAPTEIN sigri 〈…〉 a washing away resembling the washing away of sinne Ans It is true Christ in regard of himselfe had no néede of Baptisme wherefore Iohn forbade him saying I haue neede to be baptized of thee and commest thou to mee yet notwithstanding Christ vouchsafed to be baptized for eight especiall causes First because he was bound to fulfill the righteousnesse both of Law and Gospell in the behalfe of man as hee told Iohn Thus it becommeth vs to Mat â— fulfill all righteousnesse Math. 3. The Law inioined Circumcision therfore Christ must be circumcised the Gospel inioyned baptisme therefore Christ must be baptized for Christ came not to breake the Law but to fulfill it Secondly that hee might confirme the baptisme of Iohn to bee both reuerend and profitable lâ—st any should holde baptisme a vaine or friuolous thing Thirdly that hee might sanctifie the water to his mysticall end viz. to the washing away of sinne Hesych Christus ad sacrandas aquas baptismatis in Iordane baptizatus est that is Christ was baptized in Iordan to sanctifie the water of baptisme to the mysticall washing away of sinne Fourthly that hee might hereby shew his wonderfull humilitie for Phil. â— 6. though he were equall with God Phil. 2. 6. yet he makes himselfe of no reputation but comes euen among sinners to baptisme who notwithstanding knew no sinne Fiftly to teach vs that as he was baptized being the head so should wée his members to shew that baptisme is not lightly to be respected nor of any to be neglected therefore they that bring not their children to baptisme as much as lyes in them shut them out of the Kingdome of Heauen For Baptisme is necessary ad tollendam maledictionem as saith Pareus non vt pharmacum aut opus expiatorium sed vt sacramentum foederis obsignatorium non necessitate mediâ— sed mandatiâ— not as though outward baptisme either simply saued vs or without it no saluation could bee but because it is commanded It is therefore necessary â—ATATâ— propter mandatum Dei for the streight command of God but not praecise simpliciter absolute that as those that want it should bee damned for whom the blockish Papists haue deuised a Lymbus infantum Sixtly to testifie the blessed communion and fellowship that hee our head hath with vs his members to our vnspeakable consolation Seuenthly to signifie to all the world that hee came to bee baptized with the baptisme of death For baptisme doth reprensent dying to sinne so Christ dyed for sinne Luke 12. 50. Luk. 12. 50 I must be baptized with a baptisme and how am I grieued till it be ended Eightthly vt veritas typo respondeâ—et that the truth may answere in euery respect the type and figure for as the high Priest when hee was inaugurated they first washed his whole body with water Afterwards hauing put vpon him his priest-like garments and brought him to the open view of the people they sounded trumpets and powred oyle vpon his head Exod. 29. Exod. 29. 4 5. Num. 10. 3 4 5. Num. 10. 3. So Christ our Priest was washed by Iohn in Iordan in the open assembly of much people a voyce thundred from Heauen and with the spirit of grace hee was anointed with Psal 45. 7. the oyle of holinesse aboue his fellows Psal 45. 7. And thus yee see the reasons why our Sauiour would be baptized Oh how are wee bound to his maiesty that
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
circumcised surely to Heauen for he saith he should goe to it And what became of all that dyed before the eight day the day of Circumcision though they had not the signe yet were they borne in the Church and were within the compasse of that generall couenant I will be thy God and the God of thy seede Indeede if we contemne baptisme then it is another matter As he that was not circumcised should be cut off Gen. 17. from the people Gen. 17. this is spoken of Adulti that contemned circumcision Alas children if they be not brought to baptisme and dye vnbaptized it is not their fault shall they bee damned for their fathers offence God forbid No the child shall not beare the fathers Ezek. 18. sinne Ezek. 18. Againe water is but a signe of the inward washing water it selfe doth not worke regeneration Though it bee sayd Except a man be borne of water and the Spirit Ioh. 3. 5. it is the Spirit that doth regenerate not the water and therefore a man may be regenerate without outward baptisme It is the speech of the Apostle Peter Baptisme saueth vs not that baptisme that putteth away the filth of the flesh viz. water but in that a good conscience maketh request to God 1. Pet. 3. 21. Indeed water is sayd to 1. Pet. 3. 21 wash vs from our sinnes sacramentally but not really nor substantially that the Spirit doth Nay in the effectuall and complete baptisme tollitur peccatum non quod non sit sed quod non obsit non quod ad actum sed reatum that is sinne is taken away not that sinne is not but that sinne is not to condemnation not in regard of the act but in regard of the guilt Seeing then that Iohn could but baptize with water and the Minister can giue but outward baptisme it is Christ Iesus that baptizeth with fire O let Parents bee instant with the Lord in prayer that as the Minister powreth on water so the Lord Iesus would powre on his grace that as they are instruments of their childrens first birth which is damnable through sinne so they may bee instruments of their second birth without which neither they nor their children shall euer sée the saluation of God And thus much for the Baptisme of our Lord and Sauiour IESVS CHRIST Secondly Christs immediate action after baptisme Hee straight came The second text out of the water In this a mystery is obserued to shew that all that are effectually baptized doe presently come out of their sinnes making no delay to serue the Lord in holinesse O that this were verified of all that are baptized Wée sée then what God requireth at our hands that when wee are little ones euen in our infancy for then wee are baptized wee sacrifice our soules and bodies to the seruice of our God for the Lord looketh for the Alpha of our liues as well as the O megâ— for praise euen out of the mouth of Babes and sucklings All therefore that are baptized and yet deserre their repentance here are iustly reprehended It was Saint Augustines fault before his conuersion Ignosce pater ignosce pardon me O Lord pardon At noli modo but not now let mee sinne in my youth and pardon mee in mine age But let such persons beware of a double danger Suddaine death Hardnesse of heart Life is vncertaine who knowes it not Let vs therefore with the wise Virgins bee alwayes surnisht with the candle of faith and the oyle of loue in the Lampes of our soules that so we be not excluded the bride-chamber of glory Againe let all such desperate wretches know that custome in sinne hardens the heart of a sinner Qui non est bodie câ—as nâ—nus aptus eâ—â—t He that is not sit for repenâ—ance to day will be lesse to 〈…〉 euen as a ruinous house the longer it is let runne the more it will aske to repayre and as a nayle the more blowes a man gines it the harder will it be to pull out Let vs therefore while it is said to day resolue perfect obedience to our God while the Lord speaketh make him speedy answere Let there bee an eccho resounding in the thickets of our hearts as was in the heart of Dauid Psal 27. 8. Seeke ye my face thy Psal 2â—â— face Lord will I seeke that hauing regarded the Lord and his seruice in time the Lord may reward vs with his blessed fauour not for a time but for euer Thus much for Christs immediate action after Baptisme Thirdly Gods of Christs miraculous approbation testified by two by Vision by Voyce By Vision two wayes by the heauens appertion by the Spirits descension First by the heauens appertion And behold the heauens were opened Text. to him Behold Ecce loe This word is vsed in holy Writ 600. times a word euer placed before matters of great waight and moment whervpon Bernard calls it notam stelliferam a starry note pointing out extraordinary matters reuealed as the Star pointed out Christ to the Wisemen and stood ouer the house where he lay Sometimes placed before Gods inexpressible merctes as Esay 7. 14 Behold a Virgin shall conceine and Esay 7. beare a Sonne and his name shall bee called IMMANVEL Sometimes before his invtterable iudgements as Amos 8. Behold I will bring a famine vpon you not a famine of bread or of wine which of outward deaths I know none worse then staruing to death but a famine of hearing the Word of the Lord and ye shall goe from sea to sea and coast to coast as little account as you make of Sermons now and shall not finde it The exposition of this word you may finde by comparing Math. the 6. Math. 6. Luke 12 with Luke 12. for S. Mathew speaking of GODS prouidence for the Fowles of the ayre vseth the word Behold Behold the Fowles of the ayre Saint Luke speaking of the selfesame subiect vseth the word Consider Consider the Rauens c So that Behold is as much as Consider or seriously perpend what it is that shal be spoken The vse of this word is to stirre vp auditories diligently to attend to those things that make for Gods glory and the euerlasting peace of their owne soules The heauens were opened to him Text. The heauens haue béene opened to many as you may reade in the Scriptures of God 1. To Steuen martyred Act. 7. 56. Act. 7. 56. 2. To Peter in prayer deuoted Acts. 10. 3. To Christ transfigured Math. 17. 5. 4. To Christ ascended Acts 1. 9. 5. To Christ here baptized And when Iesus was baptized behold the heauens were opened to him By the heauens apertion many times is vnderstood the manifestation of the glory of God but héere it doth signifie visibilis coeli scissuraâ— ita vt Iohannes perspicere potuit aliquid planetis austris superius the diuision of the visible heauens whereby Iohn saw somthing higher than the Planets and Starres and therfore
dreadfull Maiesty bewayling bitterly all our offences committed against thee and quaking and trembling for feare thou shouldest in thy Iustice vtterly cast vs from thée into that wofull Lake that burnes with fire and brimstone Lord we confesse by birth our foule pollution by life our manifold transgression and therefore ashamed wee are that are but dust and ashes yea worse most lothsome and abominable sinners to come before thée or commence the least sute vnto thee that art a Maiesty most pure abhorring and seuerely punishing all that worke iniquity Therefore oh Lord our God wee most humbly beséech thee not to deale with vs according to thy iustice and our owne merits for then shall we be vtterly condemned but comming vnto thée as a child that feareth to bée beat for thy Christs sake with the eyâ— of pitty and fatherly compassion look thou graciously vpon vs behold vs in him in whom thy Iustice will soone turne it selfe into mercy thy frowne into fauour thine indignation into euerlasting saluation Lord for thy fauour now and euer we craue grant therefore to vs that aske for pardon of our sins at thy hands alone we séek grant that we may finde at thy gate of Saluation we earnestly do knocke good Lord therefore open vnto vs. But because thy sacred Word doth tell vs that thou wilt looke to none but those that are of a contrite heart and tremble at thy words Lord fit and prepare vs all by true humiliation to imbrace the sauing health of our soules grant gracious God that we may mourne our sinnes thorowly and lament our iniquities bitterly not so much because they might iustly condemne vs as that they haue so highly displeased thée and moued thy Maiesty to anger that hast béene so merciful a God vnto vs O giue vs hearts to grieue for that we cannot sufficiently grieue for our sinnes committed against thée And gracious Father we further intreat that we may not â—nely taste of the sowre of thy Law but likewise receiue in thy good time and in good measure the sweet and vnspeakable comfort of thâ— Gospell grant that thy Sonne Iesus may bée Iesus to vs all that his righteousnesse may couer our vnrighteousnesse that his death may bring our soules to life that in him and for his sake thou wouldest â—e well pleased to make vs thine by adoption to witnesse the same to our soules by the infallible testimony of thy blessed Spirit to work in our hearts a strong and resolute perswasion of Faith whereby we may graspe and hold fast this thy great mercy in Christ towards vs to the peace of our consciences in this life and the saluation of our soules in the life to come And holy Father for as much as all those that haue put on Christ are become new creatures grant vnto vs a new heart and renew a right Spirit within vs purge vs from our sinnes wash vs from our iniquities infuse thy sauing grace into our Soules whereby wee may dye to all that is euill and liue to all godlinesse of life all the dayes of our life to come Frame our hearts deare God to true and perfect obedience obedience being the best sacrifice that thou requirest oh grant that all our delight may be in thy Statutes that it may be euen our meate and drinke to walke in thy Commandements indeuoring alwayes and in all places to keepe a cléere conscience both towards thee and man Teach vs blessed Father to rely vpon thée alone by faith to feare loue honour and truely obey thee in wisedome and true sanctity to giue no worship from thee that is onely proper to thee reuerently to thinke and speake of thy most glorious name and word carefully to sanctifie thy Sabbaths and wholly set them apart for thy seruice Giue vs grace also thou that art the Author and giuer of all grace to carry our selues dutifully to man to honour and reuerently respect all our superiours both in nature and place to preserue and maintaine the good name goods and bodies of our brethren amongst whom we liue and not impaire hurt or maliciously massacre the same to keepe our selues chaste and vnspotted from all fleshly lusts and euery act of vncleannes iniuriously to take away no mans right or due to speake the truth and not to beare false witnesse against our brethren to be content with our owne estates more or lesse and not to repine at or couet that which is others O grant that our liues may bee vnreprouable before thée and men But because O Lord of our selues we are able to doe no good thing but it is thou that workest the will and the deed Lord therefore stand euer by vs with thy preuenting assisting and consequent grace whereby we may be able in some measure to do thy will on earth as thy Angels doe it perfectly in heauen Moreouer heauenly Father wee fully beléeuing our selues to be true and liuely members of that body mysticall whereof our blessed Sauiour is the Head doe earnestly desire at thy gracious hands the like mercy for the whole body of Christs Church as we beg for our owne soules Lord blesse and defend thy Church and Chosen in all Kingdomes of the earth wheresoeuer inlarge the bounds of thy Gospell increase the number of thy Saints daily adde vnto thy Church such as shall bee saued Blesse the Kings most excellent Maiesty with all spirituall blessings in Christ Iesus meet for so great and worthy a personage with the Prince and His whole issue in this Kingdome and beyond the Seas Grant that He may neuer want one out of his own loynes to sit vpon his Throne for the maintenance of thy Gospell till the comming of Christ in the clouds Blesse all afflicted members whether grieued in conscience troubled in body or persecuted for the Gospell according to their seuerall ocâ—â—sions and need Blesse those that are neerer and dearer vnto vs in the flesh as are our Parents and kindred whether father or mother husband or wife brother or sister or childe with our Christian acquaintances and friends kéep them all and vs with them to thine euerlasting kingdome and saluation And in mercy good Lord this night looke downe vpon vs preserue vs and ours from all dangers bodily ghostly within doores and without giue vnto our bodies a comfortable rest and sléepe that they may be more able to do the works of their particular vocations before thee and swéet Lord watch euermore ouer our poore soules kéepe vs from sin and euill both sleeping and waking and when that sléepe of death shall fall vpon vs grant that our soules may wake to thy glory and saluation euerlasting and that for Christ Iesus his sake our onely Lord and euerlasting Redéemer to whom with thée and thy good Spirit three persons but one God wee heartily desire to offer vp all thanksgiuing and praise this euening and euerlasting Amen THe grace of our Lord and Sâ—uiour Iesus Christ and the loâ—â— of God our heauenly Father and the most blessed presence of God the holy Ghost bee with vâ— all and within vâ— all both in Soule in Spirit and in body and with all things that remaine or belong vnto vâ— either within dores or without this â—ight and euerlasting AMEN FINIS
tongue and beare much more malice in heart These cursed Hypocrites these dissembling Hel-hounds and these venemous Vipers are the very pictures of the Diuell and liuely representations of the old Serpent For as the Diuell lyeth coggeth counterfaiteth and dissembleth so doe these The subtill Serpent pretended great kindnesse to our first Parents counselling them to eate of the forbidden fruit that so they might see and be as gods but he intended their euerlasting destruction so these crafty Foxes séeme to be charitable Christians and to giue good counsel whersoeuer they become but yet they deuoure 〈…〉 Widdowes houses and that vnder colour of long prayers The subtill Serpent séemeth to be an Angell of light but yet he is a diuell of darknesse settered with the chaines of euerlasting darknesse So A 〈…〉 these Apes of the Diuell do beare an outward shew of holinesse and puri ty yet they are Wels without water and clouds carried about with euery tempest to whom the blacke darknesse 2. Pet. 2. 17 is referned for euer These Hypocriticall mock-gods may fitly be compared to Idols For as an Idoll hath an outward shape of 〈…〉 in 〈…〉 a liuing man but yet hath no life at all within So Hypocrites séeme to liue by the life of grace yet are they dead in sinne and rotted in corruption They are new vpstart Gyants hauing two faces vnder one hood they come neere vnto God with their 〈…〉 â—9 â—3 mouthes and honour the Lord with their lips but their hearts are farre remoued from him Deum laudant in tâ—mpaâ—o seâ— non in choro iâ— They praise the Lord in the Tabor but not in the dance they serue God in shew but not in truth they beare with the Figgâ—â—trée great store of leaues but no fruit at all But alas alas these Hypocrites that thus deceiue theÌ„selues hauing their reward on earth which they through vaine glory gréedily look for at the hands of men shall neuer obtaine a Crowne of righteousnesse being altogether vnrighteous but they shall haue their portion with Hypocrites where shall be weeping wayling 〈…〉 â—5 â—5 and gnashing of teeth For the Lord abhorreth all hollow hearts and double tongues all outward odlations and burnt sacrifices all outward shew and hypocriticall worship he is a Spirit and he will spâ—e all such out of his mouth as worship him not in Spirit and Truth Simulâ—ta sanâ—litas duplex iniquitas i. Counterfait godlinesse is so farre from holinesse aâ— it is double vngodlinesse I say therefore vnto thée with Saint Chrysostome Aut esto quod appares aut appar◠〈…〉 〈…〉 id est Either be as thou seemâ—st or seem as thou art It is not séeming but being that shall goe for pay Non audiâ—oâ—â—s sâ—d fâ—â—â—orâ—s legis iustisic ibutur id est Noâ— the hearers but the doers of the â—â—â—â— shall be iustified Nâ—â— eandem prâ—â—iâ—â—ntes sed eidem obedientes glorifiâ—â—â—untur id est Not professors but performers shall be glorified Woe therefore to all hypocriticall Mock-gods that run not in the Race of Christianity as they boast themselues by profession they shall roare at the gates of heauen and say Lord Lord haue wee not by thy name prophecied and by thy name cast out diuels and by thy Name done many good workes haue wee not professed thy Gospell and borne the name of thine But because they did not the will of our heauenly Father our Sauiour shal send them packing to hell with a Nescio vos professing on this manner vnto them I neuer knew Mat. 7. 22. 23. Mat. 23. 23 you depart from me yee workers of iniquity O yee viperous Serpents O â—ee generation of Vipers how shall ye escape the iudgement of hell Let euery Christian therefore beware of the leauen of the Pharises which is Hypocrisie Beware of false Prophets which come vnto you in â—â—◠〈…〉 Sheeps cloathing but inwardly are rauening Wolues yee shall know them by their fruits doe men gather grapes of thornes or figges of thistles Walke wisely towards them that are Col. 4. 5. without redeeming the time for the dayes are euill That you may therefore preuent the damned traditions of this diuelish brood I say vnto you as our Sauior said vnto his Apostles a little before his Passion Behold I haue told you Mat. 24. 25 before Let euery Christian therefore auoiding all counterfait and hypocriticall profession runne in the Race of godlinesse seruing the Lord with all his heart with all his Soule with all his strength in holinesse and righteousnesse all the dayes of his life God calleth for our hearts My sonne giue me thy heart The Lord Pro. 23. â—â— Augustâ—ne as saith S. Augustine Quia totum fecit totum exigit id est Because hee made all hee will haue all not a piece of the heart nor a roome in thy heart but the whole heart for the Lord is a iealous God and as a iealous husband cannot indure that his wife should giue her hart or any part therof to any other man so the Lord cannot abide that wée should giue any part of our heart â—rom him He calleth not for a stony heart nor for a double heart but for a fleshy heart a heart purged by faith in CHRIST IESVS bathed in the bloud of the Lambe and throughly clensed by the fire of the Spirit not an old heart neither a corrupted heart but a new heart and a new Spirit for which the Prophet Dauid begged Create in Psal 51. 10 me a new heart O God and renew a right Spirit within me Let vs therefore I beseech you brethren by the mercies of God giue vp our bodies a liuing Sacrifice holy and acceptable vnto God which is our reasonable seruing of God and let vs Rom. 12 1 2. not fashion our selues like to this world but let vs bee changed by the renewing of our minde In stead of dead beasts let vs giue vp our bodies which are liuely Sacrifices And in stead of the bloud of beasts which was but a shadow and pleased not God of it selfe let vs giue vp the acceptable sacrifice of the spirituall Man framed by faith to Godlinesse of life Let vs sanctifie the Lord 1 Pet. 3. 23. in our hearts who dayly calleth for our hearts let vs say with Dauid My Soule praise thou the Lord and all Psal 103. 1. that is within mee praise his holy name Let vs praise him in his Sanctuary and in the firmament of his power let vs praise him in his mighty acts and according to his excellent greatnesse let vs praise him in the sound of a Trumpet vpon the Violl and Harpe yea let euery thing that hath breath praise the Lord And that not onely in word and in tongue but in déede and in truth not in outward shew and profession only but in our pure lines and holy conuersations that so running in the Race of Godlinesse to the end of our liues we may be blessed for euer and