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
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
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
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
which are there are innumerable Euen as a learned Geometrician finding Hercules his foot 's length vpon the high hill Olympus drew out his whole picture by the proportion of the same though farre vnequall to it so we may ghesse at the greatnesse of the ioyes of Heauen though far vnequall to them As the Quéene of Sheba hauing heard the wisedome of Salomon which before shee beleeued not sayd to Salomon Loe the one halfe was not told mee So the Saints of God inioying the vnspeakeable ioyes of Heauen may say it is true which we haue heard concerning the ioyes of Heauen by the mouth of preaching Ministers but loe the thousand part of them was not told vnto vs. The greatnesse of these ioyes doe appeare in the entertainment of the faithfull Seruant into ioyes by our Lord Iesus saying Enter into thy Masters ioy Our Sauiour saith not Let thy Masters ioy enter into thee but Enter thou into it shewing vnto vs that the ioyes of Heauen are so many as the thousand parts of them cannot be contained in the soule of man Thus at large haue I spoken of this reward the more to allure all men to runne in the Race of Christianitie which is the high way to this glorious reward Foure things there are that being well considered are excellent motiues to cause men to leaue the broad way of iniquity and to betake themselues to runne in this Race Celestiall The day of death The day of doome The ioye of Heauen and the torments of Hell Let euery Christian therefore as he tendreth his euerlasting saluation cast his eyes vpon this reward and runne in the race of Godlinesse so long as life shall last that whensoeuer it shall please the Lord to call him out of the vale of teares hee may hauing his name written in the booke of Life be welcommed into his Masters ioy with this blessed haruest song Come thou blessed of my Father inherite the Kingdome prepared for thee from the beginning of the world To the which thrice-blessed Kingdome he bring vs that hath so dearely bought vs euen Iesus Christ the righteous who hath taken away the sinnes of the world To whom with God the Father and God the Holy Ghost thrée Persons but one eternall and euerliuing God we ascribe both now and euer as is most due all power glory dominion and thanksgiuing Amen A MORNING PRAYER O Most glorious God the Father of our Lord Iesus Christ and in him our Father the Fountaine of all our wel-fare and the giuer of all grace wee thy poore children according to our bounden duty are at this present assembled together before thee in Prayer to offer vp euen from the ground of our hearts the Morning Sacrifice of Thanks-giuing for all thy louing mercies and tender kindnesses whatsoeuer bestowed vpon vs. We highly blesse thy Maiesty for electing vs in thy Christ to life eternall before all worlds for creating vs after thine owne most glorious Image in purity and perfection of holinesse for iustifying vs by the perfect obedience of thy Sonne for sanctifying vs by thy holy Spirit and for the hope that thou hast giuen vs of our future glorification with thée hereafter in Heauen We also returne vnto thée all due and possible praise for preseruing of vs hitherto of thine especiall goodnesse and mercy supplying abundantly all our necessities both in soule and in body and at this present wee heartily magnifie thy name for thy watchfull prouidence ouer vs this night and for thy blessing vpon vs and ours keeping vs from diuers dangers that might iustly for our sinnes haue come vpon vs both spirituall and corporall O what shall wee render vnto thée for all these thy mercies done vnto vs what are we that thou shouldest thus respect vs or what are our deseruings that thou shouldest thus esteeme vs To vs O Lord to vs most miserable sinners there nothing belongeth but shame and confusion If thou Lord markest strictly what is done amisse who is able to abide it O how farre doth thy mercy exceede thy iustice O the deepenesse of thy fauours towards vs So vnsearchable are they as no man can expresse them so vn-vtterable as no man can declare them And most mercifull Father wee humbly intreat for thy Christs sake the continuance of these mercies towards vs blesse vs this day and euer with thy heauenly protection and benediction guide vs by thine owne Spirit into all godlinesse that wee may profitably and conscionably walk before thee in our vocations both generall and particular blesse vs in the house and blesse vs in the field blesse vs in the basket and blesse vs in the store blesse vs in our out-goings and in our commings in compasse vs on euery side with thy mercies guard thine Angels round about vs keep vs from the euill of this world and euery worke of darknes and sanctifie both our soules and bodies with thy feare to thy seruice that as heretofore we haue serued the Diuell and the World by prophanenesse so euer hereafter redeeming the time wee may apply our selues vnto holinesse To which end we most earnestly craue O heauenly Father the presence of thy Spirit alwayes to direct vs the powerfull preaching of thy Gospell alwayes to instruct vs the holy vse of thy Sacraments alway to confirme vs that all heresie and vngodlinesse remoued farre from vs by these meanes sanctified vnto vs wee may glorifie thy holy Name by our holy conuersations in this life and be glorified of thee euerlastingly in the life to come And because by reason of our sins in stead of thy mercies we haue deserued thy furious indignation against vs we therefore seriously begge at the Throne of thy mercy in the meritorious mediation of Iesus Christ that thou wouldest remoue farre from vs and our Land all thy fearefull and heauy iudgements whatsoeuer as famine pestilence sword and the like and giue vs all grace from the King to the beast that we may be truely humbled for all our iniquities that wee repenting vs of our euill which is sinne thou maist be pleased to repent thee of thy euill which is punishment for sin Heare vs O blessed Lord God in these our Petitions pardoning our sinnes and granting to vs all our requests with all other thy graces that wee stand in need of that may make for thy glory and the sauing of our poore soules at the dismall day of Iudgement and that for Christ Iesus his sake To whom with thee and thy blessed Spirit three glorious persons but one immortall God we desire to returne all possible praise power Dominion and Thanksgiuing this morning and euerlasting Amen AN EVENING PRAYER O Most gracious God and in Iesus Christ our most louing and most mercifull Father the Father of all mercies and God of all consolations wee thy poore seruants do most humbly cast downe our selues before the Throne of thy dreadfull Maiesty confessing and acknowledging our manifold sins from time to time most grieuously committed against thee
in thought word and worke O Lord our God we must needs confesse with mourning and sorrowing hearts and spirits that we were all borne in sin all conceiued in iniquity and that all our life hitherto hath beene most fearefully corrupted and stained with all manner of sinfull transgressions to the great dishonour of thine owne Maiestie to the great discomfort of our owne soules and to the euerlasting confusion both of soule and body in thy iust iustice and iudgement in the world to come Yea O Lord we cannot but confesse that so soone as euer wee came into the world thou mightest iustly for our sinnes haue taken vs both body and soule and giuen vs our portion in the lake that burneth with fire and brimstone it is thy great mercy that thou hast spared vs hitherto and not consumed vs from the face of the earth To thee therefore God of endlesse compassion we most miserable wretches make our pitious mone to thee in Christ Iesus wee come now for mercy heare vs heale vs helpe vs and haue mercy vpon vs pardon and forgiue vs all our sinnes let shine thy fauourable countenance towards vs and say vnto our soules that thou art our saluation Thou hast promised in thy holy and heauenly Word that a broken and a contrite heart thou wilt not despise Fulfill therefore now O Lord this thy gracious promise to vs that are weary and laden with the affrightments of sinne and that offer vp our prayers with grones that cannot bee expressed Wash vs O Lord in the bloud of Iesus Christ make vs cleane within and without by thy sanctifying and renewing grace preserue vs both in body and soule from the guilt and punishment of all our mis-doings assure our consciences of the same by faith and seals vs by thy good Spirit to the day of redemption And heauenly Father wée humbly intreate thee to worke thy good worke in euery soule of vs to giue vs faith in thy promises zeale to thy glory loue to thy truth obedience to thy will care and conscience to walke vpright before thee in all our wayes and to offer vp our soules and bodies a liuely sacrifice to the seruice of thy Maiestie in holinesse all the dayes of our life to come And in these our prayers we craue also at thy mercifull hands thy gracious blessings for all thy faithfull Children and elect persons wheresoeuer dispersed and howsoeuer distressed vpon the face of the earth and more especially for these thy churches amongst vs of Great Brittaine France and Ireland replenish the Kings most excellent Maiestie with all necessarie graces meet for so worthy a Personage Redouble thy gracious Spirit vpon our most hopefull Prince and multiply thy blessings vpon all His Royall Issue Blesse all the Nobility of our Land all the reuerend Clergy from the highest to the lowest all of the ciuill Magistracy all Schooles of learning with the two Vniuersities of Cambridge and Oxford and all the Commons of this Realme shew pitty vpon all thine that are in any kinde of tribulation or affliction especially vpon all those that suffer persecution for thy Gospels truth comfort all those that lye languishing in spirit Soule-sicke at the heart for remorce of their sinnes say vnto their Soules that thou art their Redemption Blesse moreouer we beseech thee all that are deare and neere vnto vs in the flesh as our Parents Father and Mother Brother and Sister and Kinsfolke together with our deare Friends and Christian acquaintance absent or present Lord bee present with them and keepe them as the apple of thine owne eye from euery euill worke and way to thy euerlasting Kingdome and saluation And holy Father we finally entreat thee to redouble thy gracious blessings vpon euery one of vs at this time humbled in Prayer before thee blesse vs bodily and spiritually giue vnto our bodies comfortable rest and sleepe that so wee may be the fitter to do the works of our seueral vocations before thée and grant vnto our soules the continuall assistance of thy grace that they may neuer sléepe in sinne but that they may be alwaies waking and wayting for the comming of our Lord Iesus to Iudgement that so Soule and body may bee preserued from the euill of sinne in this life and from the euill of damnation in the world to come and that for Christ Iesus his sake our sole Sauiour and onely Redéemer to whom with thée and thy blessed Spirit thrée glorious persons but one Essentiall God we offer vp all possible Thanksgiuing and praise this euening and euerlasting Amen FINIS Tormenting TOPHET OR A TERRIBLE DESCRIPTION of HELL Able to breake the hardest heart and cause it quake and tremble Preached at Pauls Crosse the 14. of Iune 1614. The fifth Edition corrected and amended Esay 30. 33. Tophet is prepared of old it is euen prepared for the King he hath made it deepe and large the burning thereof is fire c. Printed at London by George Purslow and are to be sold by John Clarke 1620. TO THE RIGHT Worshipfull and my verie deare friends Sir Lestraunge Mordaunt of Massingham Hall in the Countie of Norfolke Knight Baronet and Lady Frances Mordaunt his most louing Bed-fellow HENRY GREENVVOOD Wisheth all increase of Grace in this Life and Eternall Life in Life to come IT is and hath beene long since Right Worshipfull the custome of the Learned that when they commended to publike view therein ayming a◠common good their Christian pains and diuine indeuors knowing that the truth hath and alwayes had many oppositions and detractions to present them to men of high place and well affected in Religion that so their works might passe with lesse feare and danger of disgrace and opprobry I though vnlearned making bold to imitate their Christian policie herein haue presumed to present that doctrine to your Worships eyes that lately in publike place was sounded in your eares both of which senses are great instruments in the furtherance of our soules in the way of Gods Kingdome for as the eare conuayeth grace to the affections of the soule so the eye bringeth much matter to the vnderstanding of the minde nay the eare cannot so often be an Andito as the eye an Oratour to the Conscience For which cause your Worships nothing more affecting than growth in grace and Religion I haue attempted to commend to your often consideration Tormenting Tophet for as nothing allureth the heart to grace more then Gods mercies so nothing is more preualent against sinne than his fearfull and terrible Iudgements If therfore your gracious Worships shall vouchsafe to accept of these my poore presented pains it will giue much content to mine own heart doubtlesse answerable comfort to your owne soules And to conclude as the Lord hath aboundantly blessed your Worships with graces internal blessings externall So to vse the words of the Apostle the very God of peace sanctifie you still throughout and I pray God that your whole spirits and Soules
Christ shall come to iudgement Esay â—â— with Fire which shall haue two properties To burne this propertie shall punish 〈…〉 â—◠〈…〉 thâ— wicked to shineâ— this property shall comfort the Saints as faith Theodoret. And what shall hinder the being of fire in hell when the extremity of tortures shall bee put vpon the damned he that will not beleeue this shall one day seele it to his sorrow If then it bee granted that there is substantiall fire in hell the next question will be Whether it â—ee Materiall Quaest â— Corporall or Spirituall Surely Materiall fire that is fire 〈…〉 ◠〈…〉 nourished and maintained with wood it shall not be for as the flashings of Aetna and Vesâ—â—ius and other places of the earth do burne without fuell so shall the fire of hell doâ—â—e that is able to make the damned â—â—â—◠〈…〉 〈…〉 is able to maintaine this fire without wood Whether then it bee Corporall or Spirituall for if it bee Substantiall it must be one of these Gregory calls it Gregory Ignem incorporeum a Spirituall fire but that is not likely for it passeth the nature of fire to be Spirituall and to goe about to make it Spirituall is to make it no fire at all But it is most probable that it is and shall be a Corporall fire with an extraordinary afflicting power giuen vnto it tormenting both Soule and body Saint Augustine affirmeth the fire 〈…〉 of hell to be Corporall If it bee Corporall whether it tormenteth Q 〈…〉 the body only or both Soule and body and how a Corporall fire should worke vpon a Spirituall substance Saint Bernard sayth that Ignis exteriùs 〈…〉 d◠〈…〉 domo â—â— 38. carnem comburâ—â— vermis interâ—ùs conscientiam corrodet id est Fire shall outwardly burn thy flesh and a worme shall inwardly gnaw thy conscience Againe he saith Duo mala sunt vermis Idem part ser 16. ignis altero roditur conscientia altero concremantur corpora that is the worme fire are two insufferable torments by the one the soule is vexed by the other the body scorched Againe he saith In earne cruciabuntur Idem meditat 4. cap. per ignem in spiritu per conscientiae vermem that is in the flesh they shal be tormented by fire and in the Spirit by the worme of conscience Isodore saith that there is duplex Isodor de summo bono l. 1. c. 31. poena damnatorum quorum mentem vrit tristitia corpus flamma that is Their minds burne with sorrow and their bodies with the flame Beda saith Ignis erit poena extrinsecus Bed l. 3. in ca. 9. Maâ— sauiens vermis dolor interiùs accusans that is The fire shall be a torment outwardly raging and the worme a griefe inwardly accusing Though these maintaine fire in Hell yet they hold as you see that it is not of power to touch the soule but only to torture the body but â—â—m perswaded according to the iudgemeÌ„t of many learned Fathers That this fire tormenteth both body and Soule Zanchy de Operibus Dei saith That 〈…〉 O 〈…〉 〈…〉 1. 〈…〉 19. the diuels mens bodies and soules are tormented with fire euerlasting For as they were as Simeon and Leui brethren in the same euil so both of them shall be tormented in the same fire Iustine Martyr saith That the diuell Iust Mar◠〈…〉 â—â— 1. 〈…〉 〈…〉 shall suffer punishment and vengeance enclosed in euerlasting fire and they are no bodies but spirits The truth of this is ratified by Christ himselfe Goe from me ye cursed Mat. 25. 41 into euerlasting fire prepared for the diuell and his angels And the spéech of Diues prooueth this most true for it is no Parable but History as Chrysostome sayth Chrysâ—st Parabolâ— sunt vbi exemplum ponitur tacentur nomina that is Those are Parables where an example is propounded and no names mentioned he crieth out and shall for euerlasting I am tormented Luk. 16 24 in this flame And if a man will not beléeue this I make bold to vse against him the words of Ruffinus who saith Si quis Râ—ffinus negat diabolum aeternis ignibus mancipandum partem cum ipso aeterni ignis accâ—piet vt sentiat quod negauit that is If any man doth deny that the Diuell is tormented with euerlasting fire hee shall one day bee partaker with him of that fire that hee may feele that which hee would not be brought to beleeue But how this Corporall fire shall torment the diuels and the spirits of the damned I know not and I trust neuer to know and it is but curiosity to be too too inquisitiue in these points for as a Father sayth Melius est dubitare Augustine de occultis quà m litigare de incertes viz. It is better to doubt of vnknowne things then to striue for vncertaine Compesâ—at igitur se humana temeritas id quod non est non quaerat ne illius quod est non inueniat that is Let no man rashly meddle about those thingâ— that are not reuealed lest hee findeth not the good of those things that are reuealed It beeing probable that there is in hell a Substantiall and Corporall fire that vexeth both the soules and bodies of the damned let vs now sée the difference of this fire from our elementall fire This fire of hell differeth from our Ignis inferni medium differt ab â—lementari elementall fire in fiue respects First In regard of heate Our fire in regard of hel fire is but as fire painted on a wall in regard of our fire Oh it is fierce and an intolerable fire We reade of one who vpon the violence Exemplum of any strong temptation would lay his hands on burning coales and beeing not able to endure the same would say to himself O! how shal I be able to indure the paines of Hell fire The fire into which Sydrach Misach Dan. 3. 21. and Abednego were cast was excéeding fearfull but alas nothing to hell fire Esay speaking of this terrible fire saith Who is able to dwell in this deuouring Esa 33. 14. fire or who shall bee able to dwell in these euerlasting burnings Secondly In regard of light our fire giueth a comfortable light but the fire of hell giueth no light Cremationem habet lumen verò non Greg. Moral l. 9. c. 46 habet saith Gregory It burneth but giueth no light at all It is a darkish fire saith Basil that Basil in Psa 33. hath lost his brightnesse but kept his burning Phauourinus in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hades Phauor in verb. hades is a place voyd of light and full of eternall darknesse Sophocles cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blacke Sophoc in Oedipo darknesse Euripides cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Eurip. in Aristide house without Sunne-light Theognis cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉
with the sheep on his right hand and singing this blessed haruest song vnto you Come ye blessed of my Father inherite the Kingdome prepared for you from the beginning of the world To the which most blessed place of glory the Lord bring euery Soule of vs at the day of our death and dissolution and that for IESVS CHRIST his sake to whom with God the Father and God the blessed Spirit thrée glorious persons but one immortall God be ascribed all honour and glory both in Heauen and Earth this day and euer Amen * ⎠* FINIS An Earnest and zealous Pray er to be saued from the damnation of TOPHET O Most glorious euerliuing and euerlouing Lord God the fountaine and well-spring of all our happinesse wee thy poore seruants vnworthy in regard of our manifold transgressions of the least of thy blessings doe most humbly fall downe before the throne of thy dreadfull Maiesty confessing in the bitternesse of our soules the basenesse and vilenesse of our estates by sinne O Lord ashamed wee are to come before thee that are nothing but sinfull corruption and abomination but thou a Maiesty most pure in comparison of whom the Angels themselues are counted impure we dare not therfore being thus lothsome and abominable presume to present our selues before thee as in our selues but in thy manifold mercies and thy Son Iesus Christ his merits in whom thou art delightfully pleased with all that faithfully call vpon thy name Lord in thy Son behold vs we humbly beseech thee accept vs in his worthinesse clense vs in his blood iustifie vs in his righteousnes sanctifie vs with his spirit and in his most precious death frée vs from the damnation of hell O till these comfortable tidings be sealed vp to our soules how perplexed are we O how do our harts quake and tremble till we haue found the saluation of thee our God! Reiect vs not O heauenly Father that faine would as be saued of thee so vprightly serue thee we plead now and euer for pardon so for grace whereby wee may in plentifull manner bring forth fruits worthy of amendement Lord kéepe vs in body and soule to thy euerlasting Kingdom and saluation Lord preserue vs from the terrible torments of Tophet O what shall become of vs if we for our sins when we dye be thrown into that Lake that burnes with fire and brimstone so bitterly as forceth screeching and screaming continually Lord deale not with vs according to our sinnes and thy iustice but in the multitude of thy mercies saue our soules aliue O consider the terrors of our troubled Soules Let not the grones of our hearts be despised but suffer them to pierce the heauens for a blessing O thou that art the God of endlesse compassion cast vs not away from thy presence we are the workmanship of thine hands O Lord confound vs not O Lord that delightest not in the death and damnation of a sinner bee moued to shewe pity vpon vs O Christ our blessed Sauior make intercession to God the Father for vs speake by thy gracious Spirit peace to our disquieted Soules bind vp our broken hearts giue vs that wée may cléerely sée our names written in the Booke of Life and our soules released from the fearefull damnation of Tophet To this end gracious God remoue all sinne from our soules and plant in the garden of our hearts all those spirituall and heauenly graces that are proper peculiar to thine Elect that we may be alwayes a swéet smelling sauor before thée giue vs faith in thy promises loue to thy Maiesty zeale to thy glory obedience to thy lawes and guide vs daily by thy blessed Spirit into all truth and godlinesse Lord giue vs to bee out of loue with the vanities of this life to hate euery worke of darknes the little sin as well as the great quicken vs O Lord by thy quickning Spirit O giue vs hearts to bee inflamed with the loue of thy truth O that wée could hunger and thirst after grace as the chased Hart doth the running Brooke O that wee could experimentally say with thy seruant DAVID that all our delight is in thy Commandements Thus O Lord we receiuing grace from thy Maiesty to repell the fiery darts of the diuell to flye euen from euery apparition of euill so doing we may reap much comfort to our soules in this world of trouble and at the fearefull day of Iudgement wee may be freed from the lamentable tortures of Tophet where howling and yelling shall be for euermore and that for Iesus Christs sake thy Sonne our Sauiour to whom with thée and thy most glorious Spirit we desire euen from the bottome of our hearts to haue offered vp all thanksgiuing and praise both in heauen and earth this day and euermore Amen FINIS A IOYEFVLL TRACTATE OF The most blessed Baptisme that euer was solemniz'd VIZ. Of the Baptism of our Lord IESVS by IOHN in Iordan The fourth Edition corrected and amended IOHN 3. 5. Except a man be borne of water and of the Spirit hee cannot enter into the Kingdome of God LONDON Printed by George Purslowe and are to be sold by John Clarke 1620. TO THE RIGHT Worshipfull M. ROBERT MORDAVNT of Massingham Hall in the County of Norsolke Esquire and Mistris AMY MORDAVNT his mostlouing Bedfellow All increase of Grace in this life and of glory in the life to come SEldome or neuer Right Worshipfull doe we finde Tractates either Humane or Diuine passe without their particular Dedications that being shrowded vnder the safe-garding gourds of honorable and right godly dispositions they might the better bee preserued from the parching detractions of malignant Cynicks I make bolde therefore discarding all selfe-humour and irregular singularity to commend this poore Present vostrum ad patrocinium to the worthy patronage of your well-affected Worships two especiall reasons mouing me hereunto First that mine vnfained gratitude entire affection and most humble duty for all your fauors inexpressible might heereby bee made apparent Secondly it being deliuered at that solemne baptisme of Charles your first born and hopefull heyre none I know more worthy of this Dication than your worthy and right Christian persons I present it to your religious considerations as a louing and friendly New-yeeres gift for it aymes at that blessed New birth and happy New life liuely in baptisme represented without which it is not possible for either of you to possesse the Kingdome of God Accept therefore I humbly beseech you and take in good worth this short Treatise short both in line and learning respect not as is that Prouerbe the measure of the gift but the minde of the giuer what is wanting in the one I dare boldly promise is made vp in the other At your best leisures vouchsafe I pray now and then to peruse it and I trust that your Christian paines herein shall bee well reguerden'd with heauenly pleasures herefrom The Lord God make this with all other like
Christian helps much profitable to your soules and as he hath abundantly blessed you withoutward honors and dignities externall he would also euen fill your heares and spirits with the inestimable riches of his al-sufficient grace that hauing granted this two-fold blessing to you in this life you may haue the more assured hope of a third in the life to come which is his blessing of glory for all which forenamed blessings your Worships shall haue my best and most deuout prayers continued to the Lord to whose sweetest protection I betake you both with your hopefull sonne this present day and euermore From Hempsted in Essex Ianuary 10. 1620. Your Worships alwaies ready to be commanded in the LORD Henry Greenwood To the CHRISTIAN Reader A Religious and right vertuous Gentlewoman curteous and I. M. Christian Reader much importuning mee for a written Copie of this extant worke vpon good consideration proues the onely occasion of this printed Tractate for things written as they are more tedious so are they lesse profitable but printed Tractates lesse tedious and more profitable I am not borne alone to my selfe my particular friends I loue to satisfie but the generall good still shall be my ayme And that my penne thus happily should turned bee to Presse I am no whit vnwilling both because few haue written vpon this worthy subiect as also for that I see this heauenly Sacrament seldome made right vse of the most contenting themselues with the bare signe very few acquainting themselues with the blessed power of the signified That therefore our profession may not be as in many Antichristian parts of the world in superficiall signe and shew alone but in substance life and power I commend vnto thy view for the better information of thine head and reformation of thine heart this short yet I trust profitable Treatise of that blessed Baptisme of our blessed Lord and Sauiour Iesus Christ Here Christian friend mayst thou learne a double lesson to liue to dye to dye to that which otherwise must bee thy death to liue that Christian and happy life wherewith who-euer is not acquainted euerlastingly must dye The Lord God from my very soule I heartily desire blesse these my poore paines to the best good of thine owne Soule and worke in thine heart a death to all that is euill and a life to all grace and godlinesse that his glory more and more by thee may be aduanced and thine owne soule more more by him refreshed and that for his owne mercy sake to whose most happy protection I commend thee both in body and Soule in his deare Sonne Christ Iesus and rest Thine euer-louing in the Lord Henry Greenwood CHRISTS BAPTISME Math. 3. 16 17. And Iesus when he was baptised came straight out of the water And loe the heauens were opened vnto him and Iohn saw the Spirit of God descending like a Doue and lighting vpon him Verse 17. And loe a voyce came from heauen saying This is my beloued Sonne in whom I am well pleased AS by the disobedience of one man sinne entred Rom. 5. 12 into the World and by sinne death Rom. 5. 12. So by the obedience of one man righteousnesse entred into the world and by righteousnesse life Rom. 5. 18. Rom. 5. 18. For as Adams sinne hath bound vs all to a double misery guilt and punishment So Iesus Christ being made of God to vs Wisedome Righteousnesse 1. Cor. 1. 30. Sanctification and Redemption 1. Cor. 1. 30. hath deliuered vs both from guilt and punishment of all our transgressions The truth of which thrice-blessed report is not onely mentioned in the Gospell of God and therefore called EVAGGELION but confirmed also by sacramentall signes and seales in the first and last Testament In the first against sinnes guilt by circumcision against sinnes punishment by occasion the one a Sacrament cutting the other a Sacrament killing In the last against sinnes guilt the Sacrament of Baptisme against sinnes punishment the Sacrament of his Supper And as Adam sinned in his owne person So the second Adam for his recouery hath performed both the Sacraments and substance of the same in his owne person for hee was circumcised sacrificed baptized to take away the sinnes of the world Circumcised Luke 2. 21. Sacrificed Luk. 2. 21. Heb. 7. 27. Baptized in the words of my Text And when Iesus was baptized c. In which words for methode sake I note in generall thrée First Christs baptisme And when Iesus was baptized Secondly Christs immediate action after baptisme He streight came out of the water Thirdly Gods of Christs miraculous approbation Testified by two By Vision By Voyce By Vision two wayes 1. By the heauens apertion And loe the Heauens were opened vnto him 2. By the Spirits descension And Iohn saw the Spirit of God descending c. By Voice Behold a voyce came from heauen saying c. In which voyce I note also two 1. A double circumstance 2. A singular substance A double circumstance 1. Of the Person God the Father Behold a voyce 2. Of the place supercelestiall Came from Heauen A singular substance This is my beloued Son in whom I am well pleased In Christs Baptisme â— obserue thrée First the Baptist Secondly the Baptized Thirdly the element First the Baptist and that was Iohn as it appeareth in the precedent verses Not Iohn the Euangelist but Iohn the Sonne of Zachary the Priest A worthy instrument nomene numine a gracious name and a gracious person A gracious name whereof Saint Augustine in his second Tractate vpon Iohn sayth Magnum aliquidiste Iohannes ingens meritum magna gratia magna celsitudo A great name is this name of Iohn a name of great grace a name of great valuation Magnus exim erat Iohannes virtute magnus sanctitate magnus officio Great was Iohn in power great was Iohn in sanctity great was Iohns office A gracious person sanctified in his Luk. 1. 15. mothers wombe Luke 1. 15. that which was spoken of Ieremy the Prophet is verified of Iohn the Baptist Priusquam te formarem in vtero nouite antequam illinâ— exires sanctificaâ—i te Ieremy 1. 5. Before I formed thee in the wombe I knew thee and before thou camest out of the wombe I sanctified thee At one and the selfe-same time there was in Iohn the Baptist Spiritus vitae Spiritus gratiae the Spirit of Life and the Spirit of Grace as sayth Origen Whose sanctity you may reade at large commended by Iosephus lib. 18. Antiquitatum Yea Christ himselfe sayth thus much in commendation of him that inter natos mulierum mator Iohanne non surrexit Math. 11. 11. Among those that Mat. 11. 11. are borne of women a greater then Iohn arose there not Though Enoch was translated Gen. Gen. 5. 24. 5. 24. yet was hee not greater than Iohn Though Eliah was taken vp to Heauen 2. King 2. 11. yet was hee not greater than Iohn Moses a