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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	holy_a	word_n	2,175	5	3.9389	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02186	Greenvvoods vvorkes contayned in fiue seueral tractates. 1. Of the day of iudgement. 2. Of the Lords Prayer. 3. Of the race to saluation. 4. Of the torment of Tophet. 5. Of the baptisme of Christ.	Greenwood, Henry, b. 1544 or 5.; Greenwood, Henry, b. 1544 or 5. Treatise of the great and generall daye of judgement. aut; Greenwood, Henry, b. 1544 or 5. Race celestiall. aut; Greenwood, Henry, b. 1544 or 5. Tormenting Tophet. aut; Greenwood, Henry, b. 1544 or 5. Joyfull tractate of the most blessed baptisme. aut	1620 (1620)	STC 12329; ESTC S115797	129,145	422

put in his owne power yea Christ him selfe knoweth not of this day But of that day and home saith Marke Marke 13. knoweth no man no not the Angels which are in heauen neither the bonne himselfe ●a●e t●● Father id est Christ according to his humane Nature knoweth not of i● but according to his Diuine Nature he knoweth of it as well as God the Father for he is co-equall with God the Father in Knowledge Wisedome and in all things whatsoeuer yea he knew of this day before the foundation of the world was laid yea Hee himselfe shall sit Iudge at that day God will not haue vs know of this day when it shall be for these three causes 1 To proue and try our patience faith and other vertues to see whether we will put our whole trust and affiance in him although wee know not the time of our dissolution 2 To bridle our curiosity and p●●nish inquisition after such too high matters Quae supra nos nihil ad no● Aristotle That which is aboue our capacity we ought not to meddle withall 3 To keep vs in continual watchfulnesse for if we knew certainly the day of death and iudgement surely it would be a great and forcible motiue to draw vs to a loose negligent and secure kind of life Watch therefore Ma●●4 42 saith the Euangelist because yee know not when your Master will come For these thrée causes the Lord will not haue vs know of the time of iudgement Although my beloued in Christ we know not the certainty of the time of this day yet neuerthelesse wee must know that this great and generall day cannot be farre off both according to the Prophesies of holy fathers as also to the truth of holy Scriptures Augustine in his booke vpon Genesis 〈…〉 against the Manichees saith that the world should last six ages the first from Adam to Noah the second from Noah to Abraham the third from Abraham to Dauid the fourth from Dauid to the transmigration of Babylon the fifth from the transmigration of Babylon to the comming of Christ in the flesh the sixth from the comming of Christ in the flesh to his comming againe to iudgement So that according to his Prophesie wee 〈…〉 in the last age which last age is called of Iohn H●ra extrema or hora 〈…〉 nouissima the last houre But how long this last houre doth last he that is Alpha and Omega the First the Last the euerlasting God alone doth know The Hebrewes they boast of the Prophesie of Eliah a great man in Eliah those dayes hee prophesied that the world should last 6000. yeers 2000. before the Law 2000. vnder the Law and 2000. from Christ to Christ If this his prophesie holds true the world cannot last 400. yeares for since Christ his comming in the flesh it was 1619. at Christs-tide last past according to the computation of the Church from time to time But leauing men and comming to the Scriptures which cannot erre for Humanum est errare Man may yea and doe many times erre Saint Paul saith to the Corinthians 1 Cor. 20. 11. We are they vpon whom the ends of the world are come If therefore the ends of the world were come vpon those that liued aboue 1564. yeeres agoe then surely Doomes day cannot now possibly be farre off Iames also saith Behold the iudge Iam. 5. 9. standeth before the dore Iohn Baptist preached repentance Mat. 3 2 to the Iewes saying Repent for the Kingdome of Heauen is at hand So that by these places of Scripture it is euident that the generall day of Iudgement is at hand as also by the signes tokens which should goe before this day immediately of which many yea almost all are already fulfilled Moreouer wee must deare brethren know that there is a twofold iudgement the one called a particular iudgement the other called a generall iudgement 1 The particular iudgement is ● 〈…〉 2● exercised and executed vpon euery man imediatly after his death which is S● regatio animae à corpore A separation of the soule from the body Of this particular iudgement we may reade in the Epistle to the Hebrewes It is appointed vnto men that 〈…〉 they shal once die and after that commeth Iudgement And though the generall iudgement cōmeth not these 4000. yeers yet particular iudgment commeth at the day of our death and look as we at the day of our death shal be found so shall we bee iudged and as we then shall be iudged so shall we be iudged at the generall iudgement 2 The general iudgement of which this Scripture speaketh is exercised executed vpon all men together by Christ who shall by his power raise all those vp againe that haue bin dead from the beginning of the world to that time and they shall be presented all together being againe vnited to their soules before Christs Tribunall seat who shall come downe in a Cloud from heauen in great Maiesty and Glory with thousands of blessed Angels attending vpon him and hee shal giue sentence vpon al in general the wicked shall bee cast into euerlasting fire and the godly he shall carry vp with him into Coelum Empir●um the third and highest heauen where hee now in body reigneth and remaineth there to reape ioyes vnspeakable for euermore But some man may obiect and lay Ob. Why I pray you shall there bee a generall iudgement when as all are iudged in the particular iudgement what shall there be two iudgements executed There shall notwithstanding the A●● particular be a generall iudgement and that for three causes 1 Because in the particular iudgement the Soule of man is iudged only but then both Soule body and shal be iudged 2 In the particular iudgement the Soule only is either rewarded or punished but then both Soule and body either shall be rewarded with ioyes or punished with torments 3 There shall be a generall iudgement to declare to all the world assembled then together the iust iudgement of God that he hath iustly saued the godly and iustly condemned the wicked yea the very wicked themselues shall confesse no lesse By reason of this generall iudgement some light-braind Heretikes there be that say that there is no particular iudgement at all and that the Soule immediately after death is not iudged for whereas it is said Hodie mecum ●ris in Paradiso To day thou Luk. ●3 4● shalt be with me in Paradise the spéech of our Sauiour to the thiefe they take that word bodie id est to day for 1000 yeers and bring for proofe hereof the place of the Psalm A thousand yeeres Psal 90. 4. in thy sight are as yesterday But to answer them this place of Scripture is not so to be vnderstood as that a thousand yéeres should be taken for a day or a day for a thousand yeeres for he saith not a thousand yerees are a day but a thousand

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 quàm 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 Ammoni●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 Saturn● 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

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 rack● 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 ●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 Judi●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 disrumper● iniquitatem without hinderance punish and confound all manner of iniquity In all your iudgements let these be● 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 ●●●●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. ●o●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. ●o c. Sheol is absolutely below and is the centre The Scriptures also place hell below Esay 14. 9. Sheol beneath

taketh the bellowes to quench the ●●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 ●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 euer●lowing heart He fulfilled that saying of Iesus the sonne of Syrach The Eccl 21. 2● words of the wi●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 ● 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. ● ●● but hee hath committed all iudgement to his Sonne And in Matthew it is written that all power is giuen to Mat. ●● 2● Christ in heauen and in earth This was prophecied of him in the Psalme Thou art my Sonne this day haue I begotten Psal ● ●●● ● 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 11● 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 ● 1● 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 n● respect of persons amongst men yea it may bee that the po●●e man shall be greater before God than the rich man ●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

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 〈…〉 ●9 ●3 mouthes and honour the Lord with their lips but their hearts are farre remoued from him Deum laudant in t●mpa●o se● non in choro i● 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 Figg●●trée great store of leaues but no fruit at all But alas alas these Hypocrites that thus deceiue thēselues 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 〈…〉 ●5 ●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 sp●e all such out of his mouth as worship him not in Spirit and Truth Simul●ta san●litas duplex iniquitas i. Counterfait godlinesse is so farre from holinesse a● it is double vngodlinesse I say therefore vnto thée with Saint Chrysostome Aut esto quod appares aut appar● 〈…〉 〈…〉 id est Either be as thou seem●st or seem as thou art It is not séeming but being that shall goe for pay Non audi●o●●s s●d f●●●or●s legis iustisic ibutur id est No● the hearers but the doers of the ●●●● shall be iustified N●● eandem pr●●i●●ntes sed eidem obedientes glorifi●●●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 ●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 ●●● 〈…〉 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. ●● August●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 ●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