Mark saith that the heauens were clouen in twaine Marke 1. 10. Maâ— 1. 10. But by this visible scissure and cleft of the heauens is signified 1. The presence of God 2. That Christ himselfe came from thence to reueale to man the secret will of his heauenly Father 3. That hee it was that should reconcile all things both in heauen and earth to God Colos 1. 20 Col. 1 â—â— 4. That Christ Iesus opened the Kingdome of heauen to all beleeuers which Adam by sinne had shut 5. That all that are effectually baptized haue heauen opened vnto them and the Lord God ready to imbrace them to glory O the power and force of baptisme it opened that which all the creatures of heauen and earth were not able to open Lord shew the like power in baptisme this day open the Kingdome of Heauen to this Infant that shall be baptized and receiue it for thy Christs sake into thine euerlasting fauour and saluation Thus much for the first vision The Spirits descension And Iohn saw the Spirit of GOD Tâ—â—t descending like a Doue and lighting vpon him That wee may the better lay open the true sence of these words foure questions must be propounded First how Iohn is said to see the Spirit of God the spirit of God being inuisible Ans It is impropria locutio an improper spéech for Iohn could neither see Spiritus essentiam nor virtutem neither the essence nor yet the power of the Spirit of God but here the Spirit of God is said to be seene quia praesentiae sue signum demonstratur cernitur because the signe of his presence namely the Doue was seene by Iohn it is locutio me tanonymica an etanonymicall speech whereby the name of the signified is giuen to the signe as the bread is called Christs body and Baptisme regeneration Secondly how is the Spirit of God said to descend vpon Christ when he was in Christ before and is being infinite euery where Ans This also is an improper speech but because Christs authoritie might bee declared among men and now Christ being to performe the office of a Redeemer might bee answerably furnisht with the power of Grace therefore the Spirit of God is said in visible signe to descend vpon him Esayes Prophesie is here fulfilled The Spirit of the Lord is vpon mee Esa 61. 1. therefore hath the Lord anointed mee to preach good things to the poore c. Esay 61. 1. Thirdly why did the holy Ghost descend in the forme of a Doue rather than in fiery forme as sometimes he somtimes he did vpon the Apostles Ans This was done as it is coniectured not only to demonstrate the Doue-like qualities of the Spirit of God and of Christ but especially to shew quà m blande comiter Christus vocaret in spem salutis peccatores how kindly louingly and gently IESVS CHRIST should call sinners to repentance and saluation The truth whereof maintained is by the Prophet Esay A bruised reede he shall not breake and smoking flaxe shall he not quench Fourthly whether was this a naturall Doue from the common slight or onely a spectrum an apparition and no body or a body substantiall out of the elements formed by God of all birds likest a Doue Ans Luke saith it was like a Doue Luke 3. 22. therefore not a naturall Doue Luke 3. 22. And surely it was not an apparition without substance but without all doubt it was a substantiall creature much like a Doue vel ex nihilo vel eâ— elementis formata formed either of nothing or out of the elements as was that Starre that led to Christ and resolued againe into his first matter the pleasure of God performed by it Vpon euery one therefore that is effectually baptized this Doue-like Spirit descendeth making vs of Lyons Lambes of Vultures Doues of crooked and peruerse harmelesse gentle and kinde bringing vs likewise newes with the Doue of Noah that the floud of sinne is downe and that all is well twirt God and vs. Lord let thy Done-like Spirit this day descend with the Oliue leafe of thy fauor vpon this thine Oliuâ— plant and of the childe of wrath make him in Christ heyre apparant to the crown of saluation Thus much for the second vision Now for the voyce that was heard from heauen And loe a voyce came from heauen c. The voyce of God concerning Christ hath thrée times swéetly sounded from heauen In his Agony and Passion Iohn 12. 27 28. propter nostram redemptionem For our redemption In his transfiguration Math. 17. 5. Mat. 17 Propter nostraâ— glorificationem For our glorification And héere in baptisme Propter nostram adoptionem for our adoption And lo a voyce came from Heauen saying c. Aperitur hiâ— mysterium Trinitatis saith one In this Scripture the Trinitie of Persons with God is manifestâ—â— expressed For Patris vox auditur 〈…〉 humanitas conspicitur Spiritus 〈…〉 signum perspicitur the Father is heard the Sunne seene and the Holy Ghost in visible signe perceiued The foolish Papists say that there is no such mention of the Trinity in the Scriptures Indéede the litterall word is not found in the Scriptures but if they would put on their spectacles and look they should soone finde the substance of the same namely the vnity of essence and Trinity of persons that is with God As in Deâ—teronomy Audi Israel Deâ—t â— Deus Deus noster Deus vnus est God our God is God onely Deut. 6. Why doth Moses mention the name of God thrice but to shew the distinction of the persons Diuine why doth he put the word vnus that is onely but to shew the vnity of their Essence why is noster that is our put to God in the second place not in the first or last but to shew that the second person should take our nature vpon him Againe in â—say Sanctus sanctus sanctus Deus exercitiâ—um plena est omnis â—erra gloria câ—â—â— Holy holy holy Lord God of hosts heere is the Trinity of the Persons the earth is full of thy glory thy here is the vnity of their Essence For though God bee simplicissimus most simple in respect of his Essence yet is he trinâ—s ratione personarum three in regard of his persons One example or two more let mee giue you hereof In the first verse of the Booke of God Creauit Elohim Coelum terram GOD created the Heauen and the earth Gen. 1. 1. the Verbe singular Gen. 1. 1. Creauit noteth out the one and most simple Essence of God the substantiue plurall Elohim not El singular points out the Trinity of persons Againe in the same Chapter Faciamus Gen. 1. 26. homâ—em ad imaginem nostram Let vs make maâ— after our owne Image Gen. â— 26. faciamus sheweth the plurality of persons and nostram the vnity of Essence Againe in the Gospell of Mathew Baptiz◠〈…〉 Spiritus sanâ—tâ—â— Bâ—ptize them in 〈…〉 Name
nature doth dayly allure vs to sinne Now iâ— we consent to those his wicked motions whether we performe them outwardly in act or no before God we haue committed the sinne according to that of Iohn Hee that hateth his 1. Ioh. â— 1â— brother is a man slayer because in will in wish and in desire hee hath already slaine him although hee doth not bring it into outward act either for feare of the law of man in that case or for want of iust and fit opportunity for the effecting thereof Yea the sinne of thought the sinne conceiued in the heart of man is not onely a sinne but it is the roote and beginning Mat. 15. 1â— of all sinnes whatsoeuer for it is not that which goeth into man that defileth him but that which commeth out of him that is that which proceedeth from the heart of man The diuell first suggesteth after The Ladder of sin suggestion commeth cogitation after cogitation followeth affection after affection followeth delectation after delectation followeth consent how is the sinne of thought fully committed after consent followeth operation after operation followeth â—â—stome after custome followeth desperation after desperation followeth defending of sinnes committed after defending of sins committed followeth vaunting boasting and glorying in sinne which is next to damnation it selfe Thus the heart is the fountaine from whence springeth all sin whatsoeuer Yet haue wee not many wicked ones in this world that think the sin of heart to bee no sin at all or else but a small sin that shall neuer be brought in question at the day of account But let all these know that as of euery idle word so of euery wicked and sinfull thought conceiued and nourished within the heart of man hath full consent to the performance of the same for there is no sinne that can be coÌ„mitted without consent had men yea all men must giue an account I giue all men therefore to the good of their soules this good counsell of Salomon Keepe thine heart Prou. 4. 23 with all diligence for there out commeth life If thou keepest it not diligently and waâ—â—ly thereout will proceed death I meane sinne whose Rom. 6. â—3 wages is death The heart is a Mill alwayes grinding either good corne or bad either good thoughts or bad therefore keepe it diligently for thy soules sake let it meditate in the Law of God day and night abandon all wicked motions that at the day of iudgement thou maist be pure bread and fine manchet for the Bread of Life Christ Iesus his Table in heauen The Lord grant this to mee the Writer thee the Reader and to euery Hearer of it 2 Wee must giue an account of our words Of euery idle word that men shall Word speake c. Diuers of the learned Writers haue diuersly commented of this idle word what it should be one affirming one thing another another thing Therefore I will in a word set downe the opinions of some of them not incongruent neither disagreeable to the holy Scripture Gregory saith that Verbum otiosum Gregory est quod â—â—sta necessitate pia vtilitate caret That is saith he an idle word which is spoken either without iust necessitie or godly profit Ierome saith that VerbuÌ„ otiosum est Ierome quod sine vtilitate loquentis vel audientiâ— proâ—ertur That is saith he an idle word which is spoken either without edification of the Hearer or Speaker Basil Omne verbum quod non conduâ—it Basil ad propositam vtilitatem vanum est otiosum that is euery word which belongeth not to an intended profit is a vaine and an idle word Master Iohn Caluin saith that Caluin Sermo otiosus pro inutili sumitur qui nihil aedificationis vel fructus assert id est An idle word is taken for a word vnprofitable for a word that bringeth with it no fruitfull edification So that from these descriptions of holy men I doe describe an idle word on this maner Verbum otiosum est quod ad bonam rem non pertinet quod non facit ad gloriaâ— Dei vnseâ—tis quod mutâ—le est infrugâ— ferum quod nec loquâ—ntem nec audientem â—diâ—icat id est An idle word is that which doth not appertaine to a proposed profit which tendeth not to the glory of the euer-liuing God which is vnprofitable and vnfruitfull which edâ—â—ieth neither the Hearer nor the Speaker If then good breforen in Christ Iesus so great account must be giuen of euery idle vain and fruitlesse word what account thinke yée shall bee giuen for swearing cursing banning and blaspheming What account shall the swearer giue that hath not one word in his mouth but it is guarded with an execrable oath How common alas this sinne of swearing is who knoweth not for the small infants and tender children in our streets haue cursed oaths ad unguem at their fingers end yea at their tongues end too What account shall the cursing and banning tongue â—â—ue that Cruelly Disdainefully and Psal 31. 1â— Despightfully speaketh against his neighbour What account shall the blasphemous person giue that speaketh contemptuousâ—y of GOD and saith that Christ did cast out diuels through the name of Beelzebub If 1. Pet. 4. 1â— the Iust shall scarce bee saued where shall the sinner appeare If account must bee made of euery idle word Lord what account shall they make that rap and vomit out blasphemies against the terrible Iudge of heauen and earth As men think and fondly imagine that the sinne of thought vnlesse it proceed into outward act is but a small sinne so likewise doe they imagine of idle words that they are but small sinnes and a small account for them shall be giuen But let all the world know that no sin can be said to be small in respect of it own nature for the least sinne that can bee committed in the world is so weighty as without repentance had it will sinke the sinner downe to the bottomelesse pit of hell Yet notwithstanding an idle word in respect of other sinnes may be said to bee a small sinne yet as small as it is it is able to damne the soule foreuer Well therefore saith Petrus Damianus Petrâ—â— sermone secundo de vitio linguae Audiat lingua vaniloqua audiat otiosa lingua audiat pauescat intelligat perhorrescat sententiam horribilem extremique Iâ—diâ—ij terrorem c. that is Heare O vaine babbling tongue heare O idle tongue heare and tremble vnderstand and quake at the hearing of the terrible day of Iudgement He that hath hands to slay hath he not cares to heare Hee saith that of euery idle word that men shall speake they shall giue an account thereof at the day of Iudgement Although an idle word bee a small sinne in respect of greater sins yet neuerthelesse an innumerable company of idle words congested accumulated and heaped vp together they will make a mighty sin Quid
therefore beware of mis-spending his time liuing in securitie loosely and of losing his time securely and carelesly for there will come a day when for euery houre of thy life thou shalt giue an account how thou hast spent it according as Salomon telleth the carelesse liuer Reioyce O young man in thy youth Eccl. 11 9. cheere thy heart in the dayes of thy youth and walke in the waies of thine heart and in the sight of thine eyes but know that for all these things God will bring thee to iudgement Time lost can neuer be recouered the houre past cannot be recalled Time is painted like an old man hauing a locke of haire on the hinder part to signifie that men should lay hold of time comming and make much of it when they haue it for being once gone it can neuer bee recouered Augustine confesseth Augustine that hee spent his time idlely when he stood gazing and looking on a spider how she catcht a fly in her net But alas meÌ„ in these daies do not only spend their time in idlenesse which is a shameful fault amoÌ„g Christians but also in all manner of euill They Amoâ— 6. 3. put off from them the euill day namely the day of death and iudgement and boldly approach to the seat of iniquity a matter much to be lamented Let euery Christian therfore haue a care of the expence of time lest had I wist come too too late for the damned in hell if they had this fauor of God to line on the earth againe and to haue hell broken loose which they shall neuer haue granted they would liue so strictly as they might bee chronicled for admirable spectacles to the whole Example world It is the duety therefore of euery man to imitate that person that vigilant person that carried alwayes about with him in his pocket a little clock and when he heard it sound he would instantly examine himself how hee had spent that houre thus should Christians examine themselues that they may neuer bee examined of the Lord iudge themselues that they may neuer be iudged of the Lord and account with themselues that they may neuer bee brought to an account of the Lord. Thus much for the second part of the Text namely of what things we must giue an account But I say vnto you of euery idle word c. Before I speak of the third part of this Text namely of the Iudge to whom we must giue an account I thinke it very necessary to speake of a few things which being wel considered we may be able to abstaine from idle words and shall haue the lesse account to make at that day Three things therefore there are which being performed wee shall abstaine from idle words 1. A man must consider what hee speaketh 2. To whom he speaketh 3. When he speaketh Quid. 1. What hee speaketh Peter telleth vs what we ought to speak in his 1. Pet. 4. 1. first Epistle If any man speake let him speake as the words of God Againe Paul to the Ephesians saith Eph. 4. 29. Let no corrupt communication proceede out of your mouth but that which is good to the vse of edifying that it may minister grace to the Hearer So that wee ought to speake aboue all things of God and his word of good and honest matters if we will shew our selues to bee true Christians and abstinent from idle words Wee should say with Dauid I will alwayes Psal 34. 1. giue thankes to the Lord his praise shall be in my mouth continually We should resolue with Iob and say My lips shall surely speake no wickednes Iob 27. 4. and my tongue shall vtter forth no deceit then shall we vse our tongues to that purpose to which they were created The tongue in Hebrew is called Kâ—bod id est Gloria Glory because it is an instrument to sing forth the glorie of God vpon earth If we vse our tongues to this purpose then we may truely say with the Poet Lingua quid Poet. melius What is better then the tongue But if it be abused to the dishonor of Almighty God if it be an vnâ—amed member vttering out idle and euill words then may wee conclude with the Poet and say Lingua quid Mat. 12. 34. pâ—ius eadem What is worse then the tongue Let euery Christian therfore shew himselfe as he professeth a Christian in his spéech For out of the aboundance Mat. 12. 34 of the heart the mouth speaketh Euen as the heart standeth affected so is the speech of euery man For Lingua est mentis interpâ—es the tongue is the interpreter of the minde the chaste man speaketh chastly and honestly the wanton speaketh lawdly and luxuriously the enuious person speaketh bitingly and bitterly Euen as by his speech a man may bee knowne what Countrey man hee is so a man by his speech may bee knowne to what kingdome hee belongeth There are three Kingdomes and Three kingdoms men by their talke may bee knowne to which of these they belong There is 1. Prouincia Coelestis The Kingdome of Heauen and the speech of this Country is praising of God talking of his word giuing of thanks for the great benefits wee haue receiued and speaking of diuine heauenly matters he therfore that speaketh on this manner Idquâ— non hypocritice that is not hypocritically For Simulata sanctitas duplex iniquitas counterfet holinesse is double vngodlnesse surely appertaineth to the Kingdome of Heauen 2 There is Prouincia terrestris the Kingdome of earth and the speech of this Country is talking of terrene and earthly matters muzling with the Mole in the cranies Terrarumque poris and in the pores of the earth quite contrary to the nature of man for Os homini sublime dedit saith the Ouid. Poet coelumque tueri iussit God gaue man a lofty face and bade him looke aloft and hold vp his head towards Heauen According to that of Iohn Quide terra est de terra loquitur Hee Ioh. 3. 31. that is of the earth speaketh of the earth And againe They are of the 1. Ioh. 4. 5. world therefore speake they of the world 3 There is Prouincia infernalis The Kingdome of hell and the language of this country is swearing forswearing cursing banning and blaspheming if therefore thou seest such a one it is to bee feared that hee belongeth to the Prouince hell Thou therefore that wouldest belong to Gods thrice-blessed kingdome thou that wouldest abstaine from idle words and so haue the lesse account to make thou must beware what thou speakest thou must talke of God and of his word of holy and heauenly matters 2 He that would abstaine from idle 〈…〉 words must consider to whom he speaketh if he speaketh to a foole he must vse few words for hee spendeth his breath in vaine if he speaketh to a froward and contentious person he must vse milde and gentle words or else he
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
is moued for thee to meete thee at thy comming Moses calleth it the lower hell Fire Deu 32. 2â— is kindled in my wrath and shall burne vsque ad infernum inferiorâ—m to the bottome of hell The Psalmist calleth it a déepe pit Let him cast them into the fire and into P 〈…〉 the deepe pits that they riâ—e nor And â—â— oneâ—â—er place he calleth it 〈…〉 〈…〉 〈…〉 〈…〉 calleth it a Bâ—â—ning Lake in 〈…〉 â—â—â—â—◠〈…〉 on which must needs â—e 〈…〉 〈…〉 on speaketh of the depth of 〈…〉 this place saying The ghests of â—n 〈…〉 in the depth of hell And againe The way of Life is on 〈…〉 〈…〉 from hell beneath Thus it is manifest that hell is beneath in the lowest parts of the workmanship of God But precisely to say where whether in the centre of the centre of the world or in the ayre or 〈…〉 in the water or vpon the earth it is â—â—â— reuealed neither is it néedfull for vs to know but surely it shal be in the most remote place from Heauen which is in â— about the earth for the 〈…〉 of the righteous when they are 〈…〉 from their bodies doe pr◠〈…〉 â—â—â—â—â— to the locall place of 〈…〉 and the soules of the 〈…〉 arâ— constraineâ— to stay below 〈…〉 〈…〉 〈…〉 where tâ—â—y â—â—â—â— shall be tormentes â—or euermore But if a man be too curious in this point I would wish him conferre with Socrates who being asked what Socrates was done in hell said Hee neuer went thither nor communed with any that came from thence By which answere he derided the curiosity of the demander Euclides as Maximus writeth being Maxim 〈◊〉 23. demanded of one what the gods did and with what things they were best delighted said As for other things I know not but I am sure of this that they hate all curious persons But this is not the thing wee ayme at in this depth of hell This word Deepe doth bewray vnto 〈◊〉 vs the impossibility of getting out once in for God hath made hell so deepe as there is no hope of crawling out In inferno nulla redemptio In hel there is no redemption Therefore Infernus 〈◊〉 ab inferendo dictus quia ita inferuatur praecipitantur vt nunquam 〈…〉 that is Hell is said of calling in foâ— they shall bee so cast downe as they â—hall neuer haue hope or power of crawâ—ing out Infernâ—s saith Hugo est profundâ—◠〈…〉 â— â—ine â—undo that is A deepe without bottome That party that had not on the Wedding garment was not only cast into hell but hee was also bound hand and foot and all to shew the impossibility of getting forth once in Bind him hand and foot and cast him Mat. 22. â—â— into vtter datknesse Now alas if a man bee bound hand 〈…〉 and foot and cast into a Wel fiue thousand fadomes déepe what hope hath he of euer comming out so hel is déep and hee that is once tumbled in shall neuer come forth more This is euident by the speech of Dines who said O Father Abraham send 〈…〉 Lâ—zarus or some from the dead that my brethren may not come into the like place of torment What is the reason that Diues begged not for his owne passage from thence vnto them who was able to haue taught the dâ—lors of hell by wofull experience O hee knew that that had beene bootlesse for hee saw ingentem hiatum A great gulfe set betwixt Heauen and Hell that made the passage impossible In earthly prisons and dungeons a man by some or other meanes haply may get out but hell is déepe so déepe as Heauen Earth and Hell can neuer helpe one poore soule forth Vse This then well considered should worke déepe humiliation in the soules of euery of vs that so grace may receiue vs not this Déep deuoure vs. One depth cryeth and calleth out for another the depth of hell calleth to vs for answerable humiliation hee that will not bee humbled for his sinnes heere shall bee humbled and tumbled to the déepe of hell hereafter God giueth grace to the humble yea the déeper thou art in the Law the higher thou shalt be in the Gospell the déeper in hell the higher in beauen a bucket the déeper it goeth into 〈…〉 the well the more water it bringeth vp with it so the déeper a man is humbled for sin the more shall be his grace of saluation Humble your selues there fore vnder the mighty hand of God that yee may be all exalted in the day of Visitation In this deep was the poore Publican Luk. 18. 13 when in bitternesse of heart he vttered these words Lord be mercifull to me a sinner A sinner by birth a sinner by life a sinner by thought a sinner by word a sinner by work a sinner by sinnes of omission a sinner by sinnes of commission a sinner before my conuersion a sinner many thousand times since my conuersion Lord beâ— mercifull to me a lamentable sinner Vse 2 Againe seeing Hell is deepe as once in no hope of crawling out Let Esay 56. 6. vs seeke the Lord while hee may bee found and call vpon him while hee is neere Ecce nunc tempus acceptum Be 1. Cor. 6. 2. hold now the accepted time behold now is the day of saluation This life is the time wherein we must worke out our saluation with it are and trembling if after this life we will be freed from the deepe damnation of Tophet The irrationall creatures them selues are very carefull to take thier times and seasons as saith the Prophet Ier 8 7. The Storke the Tâ—… Crane and the Swallow obserue 〈◊〉 times and seasons there is a time when the Swallow is with vs in England and there is a time when he takes his leaue of vs. That silly creature in the 〈◊〉 of the Prouerbs gathereth in Summer to maintaine the poore life of it in Winter So should we take our time for after this life there 〈◊〉 neither place for pardon nor time for repentance Yet for all this golden Time is not respected but men do â—ost off their repentance from day to day till at the last they 〈◊〉 into the depth of 〈◊〉 Yea the time of Grace is 〈◊〉 to many they must haue 〈◊〉 or a 〈…〉 delight to driue it 〈◊〉 'T is death to many to all 〈…〉 ly vpon the 〈◊〉 of their 〈…〉 but 〈…〉 a time when they shall wish that all their life had been spent at the hearing of Sermons and Prayer as tedious as it séemeth to them now O the damned in hell would giue if it were in their power a million of worlds to haue but one houre granted Tempus gratia negligere est absolute anima perdere them to liue on the earth againe that so they may come within compasse of offered grace to saluation But if yée will not heare the Lord when hee calleth to you
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