GREENWOODS WORKS: Contained IN Five SEVERAL TRACTATES. 1. Of the Day of judgement. 2. Of the Lord's Prayer. 3. Of the Race to Salvation. 4. Of the Torment of Tophet. 5. Of the Baptism of Christ. The ninth Impression, corrected and amended. printer's or publisher's device London printed for Henry Bell, and are to be sold by john Clarke, at his Shop under S. Peter's Church in Cornhill. 1620. A TREATISE Of the GREAT & GENERAL Day of JUDGEMENT: Necessary for every Christian, that wisheth good success to his soul, at that Great and Terrible day. The ninth Impression, corrected and amended. MATH. 12. 36. But I say unto you, that of every idle word that men shall speak, they shall give an account thereof at the day of judgement. printer's or publisher's device London printed for Henry Bell, and are to be sold by john Clarke, at his Shop under S. Peter's Church in Cornhill. 1620. TO THE RIGHT WORSHIPFUL AND my very good friends, Sr. LESTRAUNGE MORDAUNT of Massingham Hall, in the County of Norfolk, Knight Baronet: And to the Virtuous LADY, the LADY FRANCIS MORDAUNT, his loving Bedfellow: Eternal welfare, and everlasting happiness, in Christ jesus our Lord and Saviour. BEing earnestly requested, and often entreated (Right Worshipful) by many of my good friends, to put in print this small Treatise of the General day of Doom, which I lately preached, and in public place delivered: I have (being overcome with their persuasions) condescended to their earnest demand, although very unapt, and exceedingly unworthy, for the penning of so worthy a matter. Wherefore I have made choice (craving pardon for my presumption herein) of your well-disposed Worships at this time (being the Alpha of my tender and slender endeavours) to sound in your sacred ears this last and general Trump, and to Dedicate to your Worships the same, both in regard of the demonstration of my true, unfeigned, and lasting thankfulness to your benign Worships (for, saith Seneca: Beneficium hominem gratum semper delectat, ingratum semel: id est; A thankful man will always remember a benefit; but an unthankful person will soon forget it) for your extraordinary kindness bestowed upon me, Absque ullo commerito, without any desert in the World: as also in regard of the great affection, good devotion, and thrice welcome entertainment you bear to Divine and Spiritual Tractates, which appertain to the everlasting bliss of the Soul, accounting them blessed, which bring glad tidings of salvation. I desire therefore (idque more humillimo, in most submissive manner) this one thing at your Worship's hands, that you would (pardoning my boldness) vouchsafe aequi bonique consulere, to take in good worth this simple and slender gift. Which thing if your Worships shall vouch safe to do, it shall not only be an encouragement to my future proceed, but also it shall be Vinculum indissolubile, an invincible bond to tie me in all duty, and in all love to your Worships: Dum memor ipse mei, dum spiritus hos regit artus; so long as life shall last. Thus humbly taking my leave of your good Worships, (nothing doubting of the goodness of your natures in the acceptance of these my first presented fruits) I commit you with yours to the safe protection of the Almighty, always begging before the Throne of his most Glorious Majesty, that he would in this life, infuse his Holy Spirit, with all his Graces, into your hearts abundantly, and in the World to come, crown you with the Crown of immortal Glory: And that for CHRIST JESUS his sake, our LORD and only SAVIOUR Amen. From Hempsted in Essex. jan. 10. 1620. Your Worships in all duty, for ever to command: HENRY GREENWOOD. To the Reader. GEntle Reader, if in these following Tractates, the Quotations of Latin & other tongues, do offend thee; let them be unto thee as Country Styles, stepping over them, thou losest not thy way by them, for their Expositions follow them. A Treatise of the Great and General Day of judgement, necessary for every Christian, that wisheth good success to his soul, at that Great and Terrible day. MATH. 12. 36. But I say unto you, that of every idle word that men shall speak, they shall give an account thereof at the day of judgement. MAn, in regard of the corruption of his Nature, through the fall of his great Grandfather Adam (who was the foil of Mankind, the Parent of sin, and the author of death to all his posterity, for as much as we were all in ●umbi● Adami, in his loins) as he is subject to all sins whatsoever, so is he specially addicted to the sin of security and carelessness. Therefore as Adam sleeping securely in his transgression, and hiding himself from the presence of the Lord, behind the bush, had great need of that Watch-bel from God, (to rouse him from the sleep of sin, and call him again unto God) Adam, ubies? Adam, where art thou? So as Gen. 3. 9 necessary for every sinful Adamite (to raise him from the sleep of sin wherein he was borne) is this notable Memento, this worthy rehearsal of the great and terrible day of Doom: But I say unto you, etc. Which words of our Saviour Christ spoken to the Scribes and Pharises (who would not believe that he wrought these miracles, by the powerful Spirit of God; but slanderously and contumeliously Mat. 12. 24 told him to his face: that he did cast out devils through Beelzebubs name) are as much in effect, as if he had said on this manner: If account must be rendered at the day of judgement, of every idle word that men shall speak, then much more of blasphemous words: But I say unto you, that of every idle word, that men shall speak, they shall give account thereof at the general day of judgement: Ergo: much more of blasphemous words as yours are, in saying that I cast out devils through the name of Beelzebub. So that these words of our Saviour are nothing else, but a true proposition and sound argument drawn, a minore ad mai●s, whereby Christ doth prove the greatness of punishment that should befall the blasphemous Pharises, in regard of the greatness of their sin. In which portion of Scripture, four things necessarily must be considered. 1. The persons that must give an account: who they be. 2. Of what things these persons must give an account. 3. To whom this account must be given. 4. When this account must been given. 1 The persons that must give an The first part. account, they are expressed in this text in general, to be men: That men shall speak. Men, yea all men must give an account, as we may read in the Epistle of S. Paul to the Corinthians▪ We must all appear before the Tribunal ●. Cor. 5. 10. seat of Christ, that every man may receive according to his works. All men, none excepted, of every age, of every sex, and of every Nation, rich and poor, Princes & common people, noble, and ignoble, all that have been from the beginning of the world, and shall be to the end of the same, shall appear before Christ's judgement seat, and give an account every one for himself to God: For, It is appointed Heb. 9 27. unto men once to dye, and after that cometh judgement. As it is therefore most sure that all men must dye, so is it as sure that all men must come to judgement. This is the seventh article of our Article 7. faith to believe: that Christ shall come from heaven to judge the quick and the dead: by the dead, all those are to be understood, that shall be found dead at the second coming of Christ; by the quick, all those are to be understood, that shall be found living at his second coming. Augustine in his Augustine. Enchiridion to Laurentius, Chap. 55 saith; that, this Article may be expounded two ways: either by the dean (saith he) may be meant those that shall be found corporally dead: and by the quick, those that shall be found corporally living at Christ's coming: or (saith he) by the dead may be meant, those that be dead in sin. According to that in the Gospel of S. Matthew: Let the dead bury their dead. Mat. 8. 22. And by the quick, those that be dead to sin, and living to faith; according to that of the Prophet Abac●k: Hab. ●▪ 4. The Justice shall live by faith. But this exposition is not agreeable to the simplicity of the Creed. Yet notwithstanding true it is, that both the godly and the wicked shall come to judgement: for by the power of Christ, all men shall be raised up: The holy Angels with the great sound of a trumpet 〈◊〉 24. 31 shall be sent forth into all the world, and they shall gather together the Elect, from the four quarters of the earth, from one end of the heaven to the other. Then shall Christ separate the Mat. 13. 4● Elect from the Reprobates, the Wheat from the Tares, the Corn from the Chaste the Lambs from the Goats, the Just from the Unjust. So that you see, that the godly and the wicked, yea all men whatsoever, shall appear before Christ's tribunal 〈◊〉 and give an account of themselves, and for themselves, to the terrible judge. Object. Ob. Some, notwithstanding, may object against this doctrine delivered, and say as it is in john: That he that joh. ● 18. believe him Christ, shall not be judged, or shall not come into judgement: and so by consequence, all men shall not be judged. Answ. To which I answer, that An●… judgement in that place of john, as in many other places of sacred Scriptures, is taken for condemnation; in which sense true it is, that he that believeth in Christ jesus, he that is ingranted into Christ by a true and lively faith, he that is flesh of his flesh, and bone of his bone, one with Christ, and Christ with him by the spiritual conjunction of the Church with Christ, this party shall not come into judgement; s●il. condemnationis, that is, of condemnation; in judgement he shall not be confounded, condemned or overthrown▪ but he shall come in iudicium absolutionis: that is, into the judgement of absolution: In judgement he shall stand out, having on the white robe of Christ's righteousness, and being covered with the wedding garment of Regeneration. The truth of which doctrine, the preacher affirmeth, saying: God will judge Eccl. ●. 17. he Just and the unjust; the Just unto salvation, and the unjust to damnation. Seeing then that all must be brought to judgement, let no man think with himself, that it may be possible for him to escape this dreadful day; whither shall he ●lye from the presence of the Lord? If he ascendeth Psal. 139. ●, 8, 9 up to heaven, God is there, if he go down to hell, God is there also, if he take the wings of the morning, and fly to the uttermost parts of the Sea, God will find him out there also. For God is every where; he is in heaven by his glory, he is upon the earth by his mercy, he is in hell by his justice: God is 〈◊〉 & nusquam; he is every where, by his power and wisdom, but no where in respect of circumscription of place, being a Spirit. In earthly and terrestrial Courts▪ a man may have his Proctor: but then we must (volentes nolentes, whether we will or no) personally appear and plead for ourselves. In terrestrial Courts, bribes, many times blind the eyes of the wise, and for a little greasing the fist of the Magistrate, many times small faults, nay (by your leave) great and scandalous crimes may be winked at: but at this great Court of Heaven, the judge will not be partial to any: For Rom ●▪ ●1. God hath no respect of persons: He will execute just judgement upon all men, as the Psalmographer speaketh: With righteousness will he judge the Psal. 58. 9 world, and the people with equity. Bribes, Friends, entreaties, howl, cries, lamentations, nothing will then prevail, but a pure heart, and a spirit upright; yea, the damned in hell confess the same: Quid profu●● nobis superbia? quid di●it●arum coput▪ What hath pride profited us? or what hath the pomp of riches done us good? Alas these cannot save our souls. Let the Atheist therefore mock God never so blasphemously, let the Sadduce brag of no Resurrection, no Angel, no Spirit, never so Schismatically▪ let the Epicure sing that cursed Epitaph of Sardanapalus never so beastly, ●de, bibe, ●ude, charum praesentibus exple, delicijs animum, post mortem nulla voluptas: Eat, drink, play, be merry, live in all kind of pleasure, for after death there is no pleasure. Yet notwithstanding, let all these miserable wretches know, that there will come a day, and that a dismal day, wherein they shall give an account of every idle word. Alas, lamentable world, that men should thus murder their dearest darlings, I mean their Souls, which Christ hath holden so dear: that men should with Esau, sell their birth 〈◊〉, and heritage of heaven, for a m●●●e of pottage of worldly pleasure: that men should delight in wallowing (with the 2. Pet. 2. 2● Sow) in the mire of sin, and (with the dog) in swallowing the vo●i● of iniquity: and so purchase to their Souls and bodies everlasting torment, in the lake unquenchable▪ whereas they should above all things seek the Kingdom of God and the righteousness thereof, that they might have heavenly mansions, at the great day of account. Let every Christian therefore bewail the great wickedness of this world, and lament the soul iniquity of these days, lest it be said of us, as of the careless and graceless Christian: Cadit Asina, & est qui sublevet, per●●● anima, & non est qui reco●it●t: If an Ass falleth under his burden, there be some that will diligently help it up again: but if a Soul perish, no man regardeth it. Men are like the Horse, Ass and Mule, that have no understanding, the more is the good man's grief; David Psal 11●. 1 〈…〉. his eyes g●shed out into rivers of water, because men kept not Gods Law. The Prophet jeremy cryeth out ●et. 4. 19 ●●. on this manner: Ah, my belly, my belly, jam pained even at the heart, I cannot be quiet, because my people is a foolish people, they are wise to do evil; but to do well, they have no knowledge. That godly Matron Monica, Saint Monica. Augustine's Mother, wept daily, and prayed for her son's conversion: for he was before his conversion a Manichee. So likewise it is the duty of every Christian to desire the conversion of their brethren, and to bewail their wretched estates Sin never more, then in these our days of the Gospel abounded, the greatest part of the world are Satanists, devils in conversation, worshippers of that ugly beast, That Apoc. 13. 14. hath seven heads, and ten horns, whose badge is, blasphemy: of the damned serpent, The prince of the Eph. 2. 2. Air, the grand enemy of Mankind, that goeth up and down like a roaring 1. Pet. 5. 8. Lion, seeking whom he may devour. Yea, Saint john saith, That Whatsoever 1. joh. 2▪ 16 is in the world, is either the concupiscence of the flesh, or the concupiscence of the eye, or the pride of life: Haec tria, pro trino numine mu● 〈◊〉 habet: This is the trinity which the world doth worship: In stead of God the Father▪ God the Son, and God the Holy Ghost; the world doth worship the devil, the world, and the flesh: the concupiscence of the flesh, that is, carnal luxury; the concupiscence of the eye, that is, worldly covetousness, and the pride of life, that is, hellish and devilish ambition. The way to hell is a broad, and a wide way, and whole multitudes walk in the same, but ●ew there be that can find out the narrow way of amendment of life. The heathen man could say this: Plurima pessima, the Aristotle. most are the worst: Pretiosa non sunt numerosa, good men are odd men. Wasps and Hornets swarm, but few painful Bees are to be found, that treasure up the Honey of good works, in the hive of their hearts, and co●● l●●en home with the same; as Virgil writeth of the Bees: At ●essae multa referunt se nocte minores, crura, thymo plena. No marvel therefore, if David cried out to the Lord for help in his days, saying: Help Lord, help, Psal. 12. 1. for good and godly men decay. The world therefore may be compared to the earth. Ask the earth, and it will tell thee Compar. that it doth afford much matter for base pots, but very little stuff for Gold; ask the Gardener and he will tell thee that he hath more Nettles than Roses, more Weeds than Flowers, more Brambles than Vines: Yea, ask thine own conscience and Note. it will tell thee that there is Magna plen●tu●o hominum, sed magna solitudo honorum, id est, There is a great plenty of men, but there is a great scarcity of good men. A good man is a Phoenix, he is Rara avis ●● terris, nigroque si●ili●● I●●en. cygno: A rare Bird, a black Swan▪ We have many covetous Churls that will (with the fool in the Gospel, commend their Souls to Plutus, that was called of the heathen, Deus d●●●tiarum: The god of riches: but more fitly he is Daemon d●●●tiarum, the devil of riches: and think themselves safe when they have spoken peace to their souls on this manner: Soul take thy rest, for thou hast goods Luk. 12. 19 laid up for many days. Making their chest their heaven, and their pictures their god. We have many Achab's, Tyrannical extortioners, devourers of their brethren, eating them up like bread. Many adulterers, as appeareth by the great number of Bastards in this Realm▪ Many rebellious Traitors, and Antichristian conspirators; as did appear by the Gun-powder-treason. Many conceited Herod's, many proud Nebuchadnezzars, and many vainglorious jezabels, many swea●ers, forswearers, drunkards, mock●o●s: Many we have (in a word) damned hellhounds, cursed caitiffs, and most miserable miscreants. How little do these lamentable wretches think of the day of account? How little do they imagine of that woeful sentence, Go from me ye cursed, & c? The Lord grant to all men (one with another) his grace, that they may have this Scripture always sounding in their ears: Of every idle word that men shall speak, they shall give an account thereof at the day of judgement. The consideration of this last day made Jerome afraid to offend: Whether jerom. I eat, or drink (saith he) or whatsoever I do else, me thinks I hear this saying sounding in mine ears; Arise ye dead and come to judgement. The which when I consider, it makes me quake and shake, and not dare to commit sin, which otherwise I should have committed. O that men would remember their end, than they should never offend: O that men would always set before their eyes, the quatuor novissima: The day of death, the day of judgement, the joys of heaven, and the torments of hell: then would not men live so loosely, but they would with all diligence work out their salvation with fear and trembling: the which care of godliness the Lord grant to all men. Thus much shall suffice for this first part of this Scripture: namely, for the parties that shall give an account, who they be: namely, all men whatsoever. But I say unto you, that of every idle word that men shall speak, they, etc. 2 Of what things we must give an The second part▪ account. There must an account be made of many, yea, of things innumerable, but especially of these four. 1 Of the thoughts of our hearts, according to that of Solomon: There Wisd. 1. 9 shall inquisition be made for the thoughts of the , there shall not a wicked thought pass in judgement. If Adam had committed but one disobedient thought in heart against Almighty God, with full consent of will to have performed the same, and though he had not actually broken Gods Commandment: it was necessary that the second Adam (who is the raiser of our ruins, the ransom of our offences, and the restorer of life) should come and suffer the tortures of hell (as he did) or else we with Adam had gone the high way to eternal misery. No marvel therefore if our Saviour Christ accounted him an adulterer that lusted after a woman, saying: Whosoever looketh on a woman to Mat. 5. ●8. lust after her, hath committed adultery already in his heart. It is the malicious nature of the Devil (as saith Bernard) to entice men to mischief. Daemonum est mala suggerere, nostrum est Bernard. non consentire. ●● is the prop 〈…〉 of the Devil to inti●● and to suggest men to evil, and it is our parts not to consent to his enticements, but to resist them manfully, according to that of P●●●●; 1. Pet. ●. ●. Whom resist y 〈…〉 The devil outwardly by the world and inwardly by the corruption of nature, doth daily allure us to sin. Now i● we consent to those his wicked motions (whether we perform them outwardly in act, or no) before God we have committed the sin: according to that of john: He that hateth his 1. joh. ●. 1● brother is a man slayer: because in will, in wish, and in desire, he hath already slain him, although he doth not bring it into outward act, either for fear of the law of man, in that case, or for want of just and fit opportunity for the effecting thereof. Yea, the sin of thought, the sin conceived in the heart of man is not only a sin, but it is the root and beginning Mat. 15. 1● of all sins whatsoever: for it is not that which goeth into man, that defileth him, but that which cometh out of him, that is: that which proceedeth from the heart of man. The devil first suggesteth: after The Ladder of sin. suggestion, cometh cogitation: after cogitation followeth affection: after affection followeth delectation: after delectation followeth consent, (how is the sin of thought fully committed:) after consent followeth operation: after operation followeth dystome, after custom followeth desperation: after desperation followeth defending of sins committed: after defending of sins committed, followeth vaunting, boasting, and glorying in sin, which is next to damnation itself: Thus the heart is the fountain, from whence springeth all sin whatsoever. Yet have we not many wicked ones in this world, that think the sin of heart to be no sin at all, or else but a small sin, that shall never be brought in question at the day of account? But let all these know, that, as of every idle word, so of every wicked and sinful thought conceived and nourished within the heart of man, hath full consent to the performance of the same (for there is no sin that can be committed without consent had) men, yea all men must give an account. I give all men therefore (to the good of their souls) this good counsel of Solomon, Keep thine heart Prou. 4. 23 with all diligence, for there▪ out cometh life: If thou keepest it not diligently and wa●●ly, thereout will proceed death: I mean, sin, whose Rom. 6. ●3 wages is death▪ The heart is a Mill always grinding either good corn or bad, either good thoughts or bad, therefore keep it diligently for thy soul's sake: let it meditate in the Law of God day and night, abandon all wicked motions, that at the day of judgement thou mayst be pure bread▪ and fine manchet for the Bread of Life, Christ jesus his Table in heaven. The Lord grant this to me the Writer, thee the Reader, and to every Hearer of it. 2 We must give an account of our words. Of every idle word that men shall Word. speak, etc. diverse of the learned Writers have diversely commented of this idle word, what it should be: one, affirming one thing, another, another thing. Therefore I will (in a word) set down the opinions of some of them, not incongruent, neither disagreeable to the holy Scripture. Gregory saith, that Verbum otiosum Gregory. est, quod ●●sta necessitate, & pia utilitate caret: That is (saith he) an idle word which is spoken, either without just necessity, or godly profit. Jerome saith, that Verbun otiosum est, Jerome. quod sine utilitate loquentis vel audienti● pro●ertur, That is (saith he) an idle word, which is spoken either without edification of the Hearer or Speaker. Basil, Omne verbum quod non condu●it Basil. ad propositam utilitatem, vanum est & otiosum, that is, every word, which belongeth not to an intended profit, is a vain and an idle word. Master john 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 unprofitable, for a word that bringeth with it no fruitful edification. So that from these descriptions of holy men, I do describe an idle word on this manner: Verbum otiosum est, quod ad bonam rem non pertinet: quod non facit ad gloria●▪ Dei vnse●tis: quod mut●le est & infrug●▪ ferum: quod nec loqu●ntem nec audientem ●di●icat: id est, An idle word is that which doth not appertain to a proposed profit; which tendeth not to the glory of the everliving God: which is unprofitable and unfruitful: which ed●●ieth neither the Hearer, nor the Speaker. If then (good breforens in Christ jesus) so great account must be given of every idle, vain, and fruitless word; what account (think ye) shall be given for swearing, cursing, banning and blaspheming? What account shall the swearer give, that hath not one word in his mouth but it is guarded with an execrable oath? How common (alas) this sin of swearing is, who knoweth not? for the small infants and tender children in our streets, have cursed oaths, ad unguem, at their finger's end: yea, at their tongues end too. What account shall the cursing and banning tongue ●●ue, that Cruelly, Disdainfully, and Psal. 31. 1●. Despitefully, speaketh against his neighbour? What account shall the blasphemous person give, that speaketh contemptuously of GOD, and saith, that Christ did cast out devils through the name of Beelzebub? If 1. Pet. 4. 1● the Justice shall scarce be saved, where shall the sinner appear? If account must be made of every idle word, Lord, what account shall they make, that rap and vomit out blasphemies against the terrible judge of heaven and earth! As men think, and fond imagine, that the sin of thought (unless it proceed into outward act) is but a small sin: so likewise do they imagine of idle words, that they are but small sins, and a small account for them shall be given. But let all the world know, that no sin can be said to be small in respect of it own nature, for the least sin that can be committed in the world, is so weighty, as without repentance had, it will sink the sinner down to the bottomless pit of hell. Yet, notwithstanding, an idle word, in respect of other sins, may be said to be a small sin; yet as small as it is, it is able to damn the soul forever. Well therefore, saith Petrus Damianus, Petr●● sermone secundo de vitio linguae; Audiat lingua vaniloqua, audiat otiosa lingua, audiat & pavescat, intelligat & perhorrescat sententiam horribilem, extremique I●di●ij terrorem, etc. that is, Hear, O vain babbling tongue, hear, O idle tongue, hear and tremble, understand and quake at the hearing of the terrible day of judgement: He that hath hands to slay, hath he not cares to hear? He saith: that of every idle word that men shall speak, they shall give an account thereof at the day of judgement. Although an idle word be a small sin in respect of greater sins▪ yet nevertheless an innumerable company of idle words, congested, accumulated, and heaped up together, they will make a mighty sin. Quid penna levius? quid millio brevius? What is lighter than a feather? and what is shorter than the ●eed-mill? Yet, notwithstanding, an innumerable company of feathers trussed up together, will break the Porter's back. Small were the gnats that troubled Pharaoh, yet they being Exod. 8. 24 innumerable overcame proud Pharaoh, and all the power of Egypt. An hour is but a short time, but, Dum hora horae continua successione congeritur: While one hour by continual succession is added to another, the whole course of our lives is finished. Quid s●xo durius, quid aqua liquidius? What is harder than a stone, and what is softer than the water? Yet a Wiseman saith: Gutta cavat lapidem, con●●m●tur Po●●. annulus usu: that is, Water by continual drops doth eat up the stone, and a ring by continual use is worn in pieces. So an idle word, although it be but a small sin, yet many a little makes a much, many of them heaped up together make an intolerable lump. It hath been, is, and ever will be, the fond nature of man, to imagine sin a great deal lesser than indeed it is. A man would think that Adam (through the devil's suggestion, and Gen. 3. 6. through the abuse of his own free▪ will) eating of the forbidden fruit, had committed but a small trespass: yet ●ee was guilty of everlasting torment for the same. S man would Num. 15. 30 think, that that poor man had committed but a small sin in gathering chips▪ (of mere necessity) on a Sabbath day▪ yet he was by the Law stoned for his labour. A man would think that Peter had given his Master good counsel (when as Christ told him that he must go to jerusalem, and there suffer many things) saying, Master, favour Mat. ●●. ●●, ●● thyself and go not: yet he was called Satan for his labour. A man would think that Ananias and Saphira Acts 5. ●. had committed but a small sin, when as they did detain part of the Apostles money, for fear of after-plays, and protested the contrary with a lie, yet they died both suddenly at the feet of Peter. So a man would think, that an idle word were but a small sin: yet Christ saith here, that a great account must be made for the same. For, by thy word, thou shalt be Mat. 12. 35. judged, and by thy words thou shalt ●e condemned. Seeing this is true, it behoveth every man to set a watch▪ before the door of his lips, and to keep his tongue from idle and evil words, that he may obtain that blessedness: Blessed is he that hath not fall'n by the Eccle. 1●. 1 words of his mouth. 3 We must give an account of our works, as appeareth to the Corinthians: Works. 2. Cor. 5. 10 We must all appear before the judgement seat of Christ, and there receive according to our works. Again the Preacher saith: That God will Eccl. 12. 14 bring to judgement every work, with every secret thing, whether it be good or evil. He that hath lived in sin, shall receive the reward of sin, which is death and damnation; and he that hath lived in faith and amendment of li●e, shall receive a crown of glory, which the Lord will give him at that day. It is the duty therefore of every Christian to labour and to endeavour, with all ●●ligent carefulness ●o live well, that at the day of judgement he may s●●d well. 〈…〉, 〈…〉, that is, li●e well should be the delightsome posy, & sweet perfumed Nosegay of eu●ry Christian: thus line well▪ that that mayst die well▪ & after death eternal speed well, obtaining that blessedness Blessed are they that die in the Lord 4 We must give an account of ou● 4 Good▪ temporal goods, how we have gotten them, whether justly, or unjustly: how we have spent them, whether we have clothed the naked with them, or whether we have made naked the clothed for them; how we have disposed them, lest there he any debate for them after we be gone: therefore Esay telling Hezekiah, that he should not live but dye, saith: Dispone domum tuam 〈…〉 Set thine house Esay 38. 1. 〈…〉 in order, for thou must not live, but die. How then shall those griping Vultures make an account, that have by oppression undone their brethren? The world is grown so hardhearted, that men will rather suffer their brethren to starve in the streets, then to secure or relieve them: The dogs shall have the remnant of the Rich man's table, before poor I azarus shall Luk. 16. 21. have one ●rum that falleth from the same▪ ●ow shall these fiinty hearts ●o●ke for one dram of mercy at the day of judgement? Let them look with what measure they have measured to others, it shall be measured to them again: let them know, that if they will stop their ears at the cry of the poor, they shall cry themselves and shall not be heard: if they will be partakers with the Saints of the joys of heaven, their brethren must be partakers with them of their wealth on earth: For this is to treasure up treasures in heaven, to lay out their treasures on earth. Let men therefore so use their temporal goods, and worldly riches, as they may at the day of account receive a Crown of immortal Glory. 5 We must give an account of the 5 Time. time wherein we live, and of our several vocations, how we have employed ourselves in the same. Saith Bernard: Omne tempus ti●i Bernard. impensum requiretur à te qualiter fuerit expensum●d est, All the time that God hath given thee, shall be required at thy hands, how thou hast spent it: Whether in the service of God, or in the service of Satan. The Prince must give an account how he hath governed his kingdom whether he hath (as it becometh God's Vicegerent) mildly, lovingly, and carefully trained his Subjects up in the worship of God: or as a bloody Nero, and hardhearted Tyrant, cruelly oppressed them. The Ministers of the Word of God (who have taken upon them curum animorum: The charge of souls) must give an account, how they have behaved themselves in their Ministry: whether they have preached Christ for Christ, that is; for the conversion of sinners to Christ, or (as hirelings) for lucre and gain of worldly trash: whether they have fed their Flocks carefully, or fed upon their Flocks covetously. The Magistrate must give an account, how he hath behaved himself in his Magistracy: whether ●ee hath sought the maintenance of Virtue, and the confusion of Vice, or hath (his eyes being blinded with silver scales) maintained iniquity, and oppressed the innocent. The Householder▪ how he hath governed his Family: whether in reading of holy Scriptures, and Prayer, to the praise and glory of God; or in reading of foolish fables, in gaming, dicing, playing, swearing, and such like. Yea, every man must give an account of the time spent in his several calling, from the highest to the lowest. Let every Christian therefore beware of misspending his time, living in security loosely, and of losing his time securely, and carelessly: for there will come a day, when for every hour of thy life thou shalt give an account, how thou hast spent it: according as Solomon telleth the careless liver: Rejoice O young man in thy youth, Eccl. 11▪ 9 cheer thy heart in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know, that for all these things God will bring thee to judgement. Time lost can never be recovered, the hour passed cannot be recalled: Time is painted like an old man having a lock of hair on the hinder part; to signify that men should lay hold of time coming, and make much of it when they have it: for being once gone, it can never be recovered. Augustine confesseth Augustine. that he spent his time idly when he stood gazing and looking on a spider, how she catcht a fly in her net. But alas, men in these days do not only spend their time in idleness (which is a shameful fault among Christians) but also in all manner of evil: They Amo● 6. 3. put off from them the evil day, namely, the day of death and judgement, and boldly approach to the seat of iniquity: a matter much to be lamented. Let every Christian therefore have a care of the expense of time, lest (had I witted) come too too late: for the damned in hell, if they had this favour of God to line on the earth again, and to have hell broken lose (which they shall never have granted) they would live so strictly, as they might be chronicled for admirable spectacles to the whole Example. world: It is the duty therefore of every man to imitate that person, that vigilant person, that carried always about with him in his pocket a little clock, and when he heard it sound, he would instantly examine himself how he had spent that hour: thus should Christians examine themselves, that they may never be examined of the Lord; judge themselves, that they may never be judged of the Lord; and account with themselves, that they may never be brought to an account of the Lord. Thus much for the second part of the Text: namely, of what things we must give an account. But I say unto you of every idle word, etc. Before I speak of the third part of this Text; namely, of the judge, to whom we must give an account, I think it very necessary to speak of a few things, which being well considered, we may be able to abstain from idle words, and shall have the less account to make at that day. Three things therefore there are, which being performed, we shall abstain from idle words. 1. A man must consider what he speaketh. 2. To whom he speaketh. 3. When he speaketh. Quid. 1. What he speaketh: Peter telleth us what we ought to speak in his 1. Pet. 4. 1. first Epistle: If any man speak, let him speak as the words of God. Again, Paul to the Ephesians saith: Eph. 4. 29. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace to the Hearer. So that we ought to speak above all things of God and his word, of good and honest matters, if we will show ourselves to be true Christians, and abstinent from idle words. We should say with David, I will always Psal. 34. 1. give thankes to the Lord, his praise shall be in my mouth continually. We should resolve with job and say: My lips shall surely speak no wickedness, job 27. 4. and my tongue shall utter forth no deceit: then shall we use our tongues to that purpose, to which they were created. The tongue in Hebrew is called, K●bod: id est, Gloria, Glory:, because it is an instrument to sing forth the glory of God upon earth. If we use our tongues to this purpose, than we may truly say with the Poet, Lingua quid Poet. melius? What is better than the tongue? But if it be abused to the dishonour of Almighty God, if it be an vn●amed member, uttering out idle, and evil words, then may we conclude with the Poet, and say: Lingua quid Mat. 12. 34. p●ius eadem? What is worse than the tongue? Let every Christian therefore show himself (as he professeth) a Christian in his speech: For out of the abundance Mat. 12. 34 of the heart the mouth speaketh. Even as the heart standeth affected, so is the speech of every man: For Lingua est mentis interp●es: the tongue is the interpreter of the mind: the chaste man speaketh chastely and honestly; the wanton speaketh lawdly and luxuriously: the envious person speaketh bitingly, and bitterly. Even as by his speech a man may be known what Country man he is: so a man by his speech may be known to what kingdom he belongeth. There are three Kingdoms, and Three kingdoms. men by their talk may be known to which of these they belong. There is, 1. Provincia Coelestis, The Kingdom of Heaven: and the speech of this Country is, praising of God, talking of his word, giving of thanks for the great benefits we have received, and speaking of divine & heavenly matters: he therefore that speaketh on this manner (Idqu● non hypocritice; that is, not hypocritically: For, Simulata sanctitas duplex iniquitas: counterfeit holiness is double ungodlnesse) surely appertaineth to the Kingdom of Heaven. 2 There is, Provincia terrestris, the Kingdom of earth: and the speech of this Country is talking of terrene and earthly matters, muzling with the Mole in the crannies, 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 gave man a lofty face, and bade him look aloft, and hold up his head towards Heaven. According to that of john: Quide terra est▪ de terra loquitur He: joh. 3. 31. that is of the earth, speaketh of the earth. And again: They are of the 1. joh. 4. 5. world, therefore speak they of the world. 3 There is, Provincia infernalis: The Kingdom 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 be feared that he belongeth to the Province hell: Thou therefore that wouldst belong to God's thrice-blessed kingdom, thou that wouldst abstain from idle words, and so have the less account to make; thou must beware what thou speakest, thou must talk of God and of his word, of holy and heavenly matters. 2 He that would abstain from idle 〈…〉 words, must consider to whom he speaketh: if he speaketh to a fool, he must use few words, for he spendeth his breath in vain: if he speaketh to a froward and contentious person, he must use mild and gentle words, or else he taketh the bellowes to quench the ●●re: If he speaketh to a wise man, he must use no vain Tautologies, or needless repetitions: for frustra fit per plura, quod fieri potest per pauciora. It is in vain to use many words, when we may as well be conceived in few. If these things be not considered, we may (yea speaking of divine and holy matter) offend in idle words. 3 If we would abstain from idle Quando. words, we must also consider when to speak; saith Solomon: There is a time Eccles. 3. 7. to speak, and a time to hold one's peace. Saith one: There is a time when something may be spoken, and there is a time when nothing may be spoken, but there is no time when all things may be spoken. These three things well considered of us, we shall abstain from idle words, and have the less account to make at the day of judgement. Again, every Christian, as he 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, Every action of Christ ought to be to us an example of imitation. Christ had three things in his words worthy of consideration, which we must likewise labour to have, if we will abstain from idle words. 1 He had veritatem in verbis: truth in his words: ●ea, he reporteth of himself in john: that he is Via, Veritas, 〈…〉 & Vita: The Way, the Truth, and the Life: He therefore that speaketh truth to his neighbour, showeth himself to be the Child of Christ jesus, the Fountain and Origo of all truth: but he that speaketh leasings, and uttereth forth lies, showeth himself to be the child or the devil, the author and original of all lies. 2 Christ had utilitatem in verbis: profit in his words. As he spoke truly so he spoke profitably: He never spoke one idle or unprofitable word through the whole course of his life, which was above 32. years. 3 Christ had moderamen in verbis: A mean in his words: He never was in words excessive; and when just and necessary occasion was offered▪ he was never deficient: but Lady Mean (I mean golden virtue) drew forth his well contrived words out of the rich Conduit of his euer●lowing heart▪ He fulfilled that saying of jesus, the son of Syrach: The Eccl 21. 2●. words of the wi●e are weighed in a balance. In these three things should every one imitate Christ jesus, and then we should abstain (as he did) from idle, vain, frivolous, and unprofitable words; for which, a great account must be given: The which imitation of Christ, the Lord, for Christ his sake grant to all men, that they being like unto him, may be received to reign with him and his holy Angels, in the thrice-happy heavens at that day. Amen. But I say unto you, that of every Text. idle word that men shall, etc. 3 To whom this account must be The third part. given. Although in this Scripture that judge is not expressly mentioned, yet notwithstanding, quod subintelligitur non de est: that which is understood is not wanting; and therefore not to be omitted. This judge therefore, before whose Tribunal Seat all mankind must appear▪ it is Christ: for he was anointed of his Father into a triple office; to be a Priest after the order of Melchisedech: to be a Prophet after the order of David: to be a King after the order of Solomon: Therefore Christ, as he is King over all in heaven and earth, is this judge before whom we must all appear: The truth of this is evident in the Epistle of Saint Paul to the Corinthians: We ●. Cor. 5 10. must all appear before the tribunal seat of Christ, etc. We read also in john; that the Father judgeth no man, joh. ●. ●●. but he hath committed all judgement to his Son. And in Matthew it is written; that all power is given to Mat. ●●. 2● Christ in heaven and in earth. This was prophesied of him in the Psalm: Thou art my Son, this day have I begotten Psal. ●. ●●●. ●. thee: Ask of me, and I will give thee the heathen for thine inheritance, and the ends of the earth for thy possession: Thou shalt crush them with a sceptre of Iron, and break them in pieces like a Potter's vessel. And again in another place: Sat Psal. 11●. 1 thou at my right hand, until I make thine enemies thy footstool. Yea, it is an Article of our faith to believe, that JESUS CHRIST shall come again to judge both the quick and the dead. Christ is therefore the judge: yea judge▪ he is verè judex, a right judge: for this word Iudex, that is, judge, is as much as ius dicens, id est: One that speaketh justice: and judico, that is to judge, is as much as ius dico, to speak justice: and iudicium, that is, judgement, is as much as iurisdicium, if I may so term it, that is: a Just and Right speech. So Christ being an upright judge, maintaineth justice in judgement: he is a judge that will use no partiality, but will reward every man according to his works: he is a judge that hath no respect of persons. Men Rom ● 1● in this world may fitly be compared to Actors of a Comedy upon a Stage: Wherein, one acteth the part of a Prince, another of a Duke, another of an Earl, another of a Nobleman, another of a Gentleman, another of a Magistrate, another of a Merchant, another of a Countryman, another of a Servant: one acteth one part; one another, and so long as they are upon 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 down, 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 upon the stage of this earth, that is, so long as men do live in several vocations, so long there is respect amongst men, and that worthily: but when as the Comedy shall be ended; that is, the day of doom shall come upon all men, when as the stage shall be pulled down, that is, the earth shall be changed, (for the earth shall never be brought ad non eus, to nothing: but only the corruptive qualities shall be consumed) then shall there be n● respect of persons amongst men: yea, it may be that the po●●e man shall be greater before God than the rich man. ●ea, and besides all this, upon the earth God hath no respect of persons (although there be respect amongst men) but every man shall receive according to his works, the Prince as well as the Subject, the Rich as well as the poor. If a judge than should come into a City, and should judge the greatest part of the City to death, sparing no man, nec precio, nec prece, neither by bribes, nor entreaties: would not every man in that City be in great perplexity and fear? So fear this judge, who shall come with thousands of Angels in great Pomp, Majesty, & Glory, into the City of this world, and judge the greatest part of mankind to death and damnation, sparing no man; neither precio, nor prece, neither by bribes, nor yet by entreaties, a judge that will use no partiality: A judge that is able to destroy both 〈…〉 2. body and Soul in hell fire for evermore: Fear this judge, this terrible judge, this just judge, this strict judge, that will not suffer one idle word to escape in judgement: thou that hast offended this judge by thy manifold transgressions, thou that hast deserved for them everlasting torments in the pit of hell, fear him, quake and tremble before him, at the hearing of this hard saying: But I say unto you, that of every idle word that men shall speak, they shall give account thereof at the day of judgement. If Paul a chosen vessel, and a faithful servant of jesus Christ, was afraid of this judgement? If the just and upright man job cried out and said: Quid agam, quò me convertans job, ● 1● cum venerit Dominus ad iudicandum●? What shall I do, O whither shall I turn me, when the Lord cometh to judgement? If blessed Hilary (who from the fourteenth year of his age served the LORD in singleness of heart, and in sincerity of life to his life's end) was afraid of this day, as it appeareth by his speech upon his deathbed; Egredere anima, egredere: H●●●●ion. quid times? quid dubitas? That is, Go forth, O Soul, go forth: Why art thou afraid? Why doubtest thou? ●ho● hast served Christ these seventy years, and art now afraid to departed? If these holy men were afraid of this terrible day, how oughtest thou (O sinner) that art defiled with sin, from top to toe, that hast not served thy God (as thou oughtest) one day in seventy years, how oughtest thou to quake and tremble? If the Justice shall scarce be saved, 1. Pet 4. 18 where shalt thou (poor wretch) appear? If the people of Israel trembled at Exo. 16. 18 the presence of God on Mount Sinai, when the Lord gave unto them his Law, and (as a Schoolmaster) read a Lecture to all the world: how terrible will his presence be, when he shall come to exact this Lecture at thy hands, how thou hast conned the same? If john and Daniel, at the sight of a Apoc. 1, 1● Dan. 8. 17. mild Angel, fell upon the earth as dead: how shalt thou (poor sinner) endure the presence of this terrible judge? If Haman could not abide the angry countenance of King Ahasuerosh, Hest. 7. 6. how shalt thou (O wicked man) abide the angry countenance of this frowning judge? If Adam for the Gen. 3 8. commission of one sin, ran from God in great fear, and hid himself behind the bush: whither shalt thou (O sinful Adamite, that hast committed as many sins, as stars in sky, as hairs on head, and sands by Sea, Immo horum numerus numero non clauditur ullo: Yea, the number of them is not to be numbered) whither (I say) shalt thou desire to run? and where shalt thou wish to hide thyself from this terrible judge? O (saith Augustine) Mallent Augustine. impi● esse in inferno, quàm videre faciem irati judicis: The wicked had rather be tormented in hell, then see the face of this fearful judge. Then shalt thou cry to the mountains; Cadite super me▪ Fall upon me: and to the hills, 〈…〉 Abscondire me à facie sedentis super thronum, & ab ira Agni: id est, Hide me from the face of him that sitteth upon the Throne, and from the wrath of the Lamb. Then shall the Book be opened, videlicet, the evidence of thy works in this life, recorded freshly in the testimony of thine own conscience, and in the true and infallible memory of God's eternal wisdom: then shall thy sins be set in order before thine eyes: heaven and earth shall witness against thee: yea, thine own Conscience shall condemn thee: and Conscientia Psal. 50. 11. Psal. 50. 4. Rom. 2. 15. est mille testes▪ Thy Conscience is a thousand witnesses to condemn thee. The devil shall plead hard (most pitiful wretch) for thy Soul and body, accusing thee on this manner: O Iudex iustissime, O most just judge, thou hast, in the abundance of thy love, suffered many torments of hell upon the Cross at Golgotha, for the redemption of this wretch: thou hast offered him (times innumerable) redemption, justification, and endless happiness: yet nevertheless he hath despised thee, and hated thy instruction, and hath chosen rather to follow me, than thee; rather to walk in iniquity, after my example, then in holiness of life, after thine; he hath chosen to be my servant, rather than thine: therefore what remaineth, but that thou shouldest refuse him, that refused thee, and that I should receive him to everlasting torments▪ that hath hitherto served me? When thou (poor soul) shalt hear this pitiful Plea, and confess the same to be too true: what shall become of thee, or whither shalt thou turn thee for comfort? Alack, alack, thou shalt have no hope of salvation: for above thee thou shalt see the judge angry with thee for thy sins, and the blessed Angels rejoicing and laughing at thy destruction: beneath thee, thou shalt see hell open, and the fiery Furnace ready to receive thee to torment: on thy right hand, shall be thy sins accusing thee: on thy left hand, the devil's ready to execute God's judgements upon thee: within thee shall lie thy Conscience gnawing: without thee, the damned crew bewailing, on every side fire burning; and then shalt thou receive this lamentable sentence: Go from me, ye Mat 25. 41 cursed, into everlasting fire, which is prepared for the devil and his angels. Every one of these words are able to cut thy heart asunder. Go from me: Go. Hitherto I have been a Father to thee, I have bestowed many comfortable benefits upon thee, I have had great care of thee; but now go from me into torments inexpressable, where thou shalt cry unto me, but I will not hear thee: in torment shalt thou lie comfortless. in hell thy torment shall be endless: I will put a gulf between thee and me, to make thy torments remediless: thou shalt be dying Apoc. 9 6. Luke 6. 25 always, yet never dead: thou shalt seek death, but never find it: thou shalt be burning always, yet never burnt to death: thy ment shall Psal. 11. 6. Mat. 1●. 4● be griping hunger, and famine intolerable, thy drink shall be lakes of fire and brimstone: thy music shall be howling & roaring of crying devils, and weeping, wailing, and gnashing of teeth. Ye cursed: Thou hast been called Ye 〈…〉 hitherto by renowned and glorious titles; as Prince, Duke, Noble, Reverend, Master, etc. But now thou shalt have another title: thou shalt be called Cursed: cursed shalt thou be of God, whose curse is ●●narum inflictio, id est: punishment: cursed shalt thou be of all the blessed Angels in heaven, whose curse is Conscientiae cruciamen, id est: vexation of thy conscience: Cursed shalt thou be of all the devils in hell, whose curse is Poenarum executio, id est: the execution of thy punishment prescribed; according to that of the Poet; Minos ●xamen, Radamanthus dat cr●scia●en tertius heu frater tertia iura tenet, id est: One devil cippeth up thy examination, another devil tormenteth thee, the third is not behind to add one torment to another upon thee▪ Cursed moreover shalt thou be of all the damned crew, whose curse is Poenarum aggra●●atio, id est, the augmentation of thy torment: Thus cursed shalt thou be of all things for evermore. Into everlasting fire: O miserable Into everlasting fire torment▪ There were some comfort to the damned soul, if these torments should have end; but that shall never be. O miserable wretch! Thou shalt Mat. 22. 13 be bound hand and foot, and cast into this everlasting fire. In respect of which fire, all earthly elemental fire is but as fire painted on a wall; thy torments shall be endless, easeless▪ and remediless. Which is prepared for the devil and Which is prepared. his angels: Heaven was prepared for thee, and not hell: thou wert borne to glory, and not torment; but because thou hast chosen to follow the devil and not Me, therefore, Go from me, ye cursed, into everlasting fire, which is prepared for the devil and thee his wicked angel, where thou shalt lie weeping and wailing, and gnashing of thy teeth for evermore. The consideration of these things should stir up every Christian to look about him, to be careful and circumspect to all his ways, that ●ee tread not his she● awry at any time, that he offend not this fearful judge in any thing, that at this day of judgement he may find him a gentle and loving Lamb, and not a Lion of Iud●; for as to the wicked this judge is terrible, so to the godly he is a friendly and a welcome judge: as to the wicked the day of judgement is a day of desolation, a day of clouds and blackness: so to the godly it is a day of Redemption: ●●●●. 1. 1● yea, the godly shall leap for joy at that day, and for the coming of that day the blessed spirits in heaven try out, saying: How long Apo●. ●2. Lord and the blessed ones upon earth desire the coming of this day also; saying with Paul, Cupimus dissolui, & Phil 1. 23. esse cum Christo: id est; We desire to be dissolved and to be with Christ: and praying with john, Veni Domine jesu, Apoc▪ 6. 9 10. Come Lord JESUS, come quickly. Let every Christian therefore so lead his life, that it may go well with him at that day: What if I have all the Mat. 1●. ●● world, and lose my soul at that day, what doth it profit me? If a man be called to appear before some earthly judge, he will have an especial care to array himself in the best manner he may, & to behave himself accordingly, that he may be the better accepted of him. So every Christian, against the day of judgement, when he must appear before the King of Kings, and judge of all the world, must have an especial care to put on the Wedding garment of Christ's Righteousness and Regeneration, lest he be sent packing to hell with the wicked, and all those that forget God. Mordecay, because he went basely Hest. 4 ● in sackcloth, could not be permitted to come into the King's Palace: and dost thou think (whatsoever thou art) that thou shalt he admitted into that Glorious Palace of the King of Hetnen, having on the stinking, defiled, and abominable garment of impurity, & the menstruous cloth of iniquity? No, no, the Lord will spew thee out of his mouth: a stinking carcase stinketh not so before men, as a polluted sinne● in the nostril's of Almighty God. Nabuchadnezzar would have no Dan. 1. 4. children in his Palace, but those that were wise and beautiful: and doess thou think that the King of Heaven and earth will have any fools; that is, sinners (for the sinner is called a fool in the Scripture: The fool saith in Psal. 14. 1. his heart there is no God) to dwell with him in his Palace? or dost thou think that an ugly person shall be suffered there, that is, any sinner: (for the sinner is an ugly and abominable thing in the sight of God?) No, the Lord will entertain none into his Kingdom, but such as are beautiful, shining in holiness, purity, and righteousness, as the portals of the burnish Sun: such as are without spot or wrinkle, Omnino ad imaginem suam: altogether like unto him: holy as he is holy, pure as h●e is pure: Such will the Lord have in his Kingdom, to sing Halleluiah: Salvation, and Glory, A 〈…〉 and Honour, and Power be to the Lord our God. Therefore as the thief is exceeding provident, and very careful how he may answer the judge at the bar: and as in earthly Courts men will be very careful to provide an answer against they be called: yea, and will make some friend to the judge, that they may speed the better: so likewise every Christian soul should carefully provide a good answer against he be cited by the Apparitor Death, to appear before Christ at the general Court of Heaven: and that then it may go well with him, let him get some friend to move the judge in his behalf, as he tendereth the welfare of his dear Soul. And who must that friend be? not Mary nor Peter; but it must be CHRIST JESUS, that sitteth at the right hand of his Father in glory, and maketh daily intercession for the sins of the whole world. Get him for thy Proctor (who offereth himself to all) and then happy shalt thou be; the Devil shall not prevail against thee; for CHRIST hath broken his head: the gates of hell shall not prevail against thee; for Christ hath conquered them: & death shall not hold thee captain, for Christ hath overcome it. Happy art thou that art in Psal. ●. 4▪ 15. such a ●ase; yea blessed art thou, if thou hast the Lord for thy God. Thus much for the third part of this Text: namely, of the judge to whom we must give account. But I say unto you, that of every Text. idle word, etc. 4 When we shall give an account: The 4. part. It is said here, at the day of judgement. The time when this great and general day shall be, cannot be known of mortal man: yea, it is not for man to know of it: as we may read in the Acts: It is not for you to know the Act. 1. 7. times and seasons which God hath put in his own power: yea, Christ himself knoweth not of this day. But of that day and home (saith Mark) Mark 13. knoweth no man, no, not the Angels which are in heaven, neither the bonne himself, ●a●e t●● Father, id est, Christ according to his humane Nature knoweth not of i●▪ but according to his Divine Nature, he knoweth of it as well as God the Father: for he is coequal with God the Father, in Knowledge, Wisdom, and in all things whatsoever: yea, he knew of this day before the foundation of the world was laid: yea, He himself shall sit judge at that day. God will not have us know of this day, when it shall be, for these three causes. 1 To prove and try our patience, faith and other virtues: to see whether we will put our whole trust and affiance in him, although we 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 above our capacity, we ought not to meddle withal. 3 To keep us in continual watchfulness: for if we knew certainly the day of death and judgement, surely it would be a great and forcible motive to draw us to a lose, negligent, and secure kind of life. Watch therefore, Ma●●4. 42 (saith the Evangelist) because ye know not when your Master will come. For these three causes the Lord will not have us know of the time of judgement. Although (my beloved in Christ) we know not the certainty of the time of this day: yet nevertheless we must know that this great and general day cannot be fare off, both according to the Prophecies of holy fathers, as also to the truth of holy Scriptures. Augustine in his book upon 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 David; the fourth from David to the transmigration of Babylon; the fifth from the transmigration of Babylon, to the coming of Christ in the flesh; the sixth from the coming of Christ in the flesh, to his coming again to judgement. So that according to his Prophecy, we 〈…〉 in the last age, which last age is called of john, H●ra extrema, or hora 〈…〉 novissima, the last hour: But how long this last hour doth last, he that is Alpha and Omega, the First & the Last, the everlasting God alone doth know The Hebrews they boast of the Prophecy of Eliah, a great man in Eliah▪ those days: he prophesied that the world should last 6000. years: 2000 before the Law, 2000 under the Law and 2000 from Christ to Christ. If this his prophecy holds true, the world cannot last 400. years: for since Christ his coming in the flesh, it was 1619. at Christs-tide last passed, according to the computation of the Church from time to time. But leaving men, and coming to the Scriptures, which cannot err, for Humanum est errare, Man may, yea and do many times err: Saint Paul saith to the Corinthians: 1 Cor. 20. 11. We are they upon whom the ends of the world are come. If therefore the ends of the world were come upon those that lived above 1564. years ago, then surely Doom's day cannot now possibly be fare off. james also saith: Behold, the judge jam. 5. 9 standeth before the door. john Baptist preached repentance Mat. 3 2 to the jews, saying, Repent, for the Kingdom of Heaven is at hand▪ So that by these places of Scripture it is evident, that the general day of judgement is at hand: as also by the signs & tokens which should go before this day immediately, of which many, yea almost all are already fulfilled. Moreover we must (dear brethren) know, that there is a twofold judgement; the one called a particular judgement, the other called a general judgement. 1 The particular judgement is ● 〈…〉 2●. exercised and executed upon every man, immediately after his death, which is, S●▪ regatio animae à corpore: A separation of the soul from the body. Of this particular judgement we may read in the Epistle to the Hebrews: It is appointed unto men that 〈…〉 they shall once die, and after that cometh judgement. And though the general judgement comes not these 4000 years; yet particular judgement cometh at the day of our death; and look as we at the day of our death shall be found, so shall we be judged: and as we then shall be judged, so shall we be judged at the general judgement 2 The general judgement (of which this Scripture speaketh) is exercised & executed upon all men together, by Christ: who shall by his power, raise all those up again that have been dead from the beginning of the world, to that time: and they shall be presented all together (being again united to their souls) before Christ's Tribunal seat, who shall come down in a Cloud from heaven, in great Majesty and Glory, with thousands of blessed Angels attending upon him: and he shall give sentence upon all in general: the wicked shall be cast into everlasting fire, and the godly he shall carry up with him into Coelum Empir●um, the third and highest heaven, (where he now in body reigneth and remaineth) there to reap joys unspeakable for evermore. But some man may object and lay, Ob. Why (I pray you) shall there be a general judgement, when as all are judged in the particular judgement? what, shall there be two judgements executed? There shall (notwithstanding the A●● particular) be a general judgement, and that for three causes. 1 Because in the particular judgement, the Soul of man is judged only; but then both Soul body and shall be judged. 2 In the particular judgement, the Soul only is either rewarded or punished: but then both Soul and body either shall be rewarded with joys, or punished with torments. 3 There shall be a general judgement, to declare to all the world assembled then together the just judgement of God, that he hath justly saved the godly, and justly condemned the wicked: yea, the very wicked themselves shall confess no less. By reason of this general judgement, some light-braind Heretics there be that say, that there is no particular judgement at all, and that the Soul immediately after death is not judged; for whereas it is said, Hodie mecum ●ris in Paradiso: To day thou Luk. ●3. 4● shalt be with me in Paradise, the speech of our Saviour to the thief: they take that word (body, id est, to day) for 1000 years; and bring for proof hereof the place of the Psalm, A thousand years Psal. 90. 4. in thy sight are as yesterday. But to answer them: this place of Scripture is not so to be understood, as that a thousand years should be taken for a day, or a day for a thousand years: for he saith not a thousand years are a day: but a thousand years in the sight of God, that is, in respect of the eternity & everlastingness of God, are as a day. It is therefore spoken on this manner, to express the eternity of God, as if he should say: A thousand years with m●n, in respect of the eternity of God▪ a●● but as a day: for as many as are have been and ever shall be the days of man▪ so many thousand; yea, so 〈…〉 th●n sand thousands years is the C●●●nitie of God: He is Alpha and Omega, the First and the La●●, before all beginnings, and shall never have ending. Again they allege that place of Genesis: In that day that thou eatest Gen. 2. 17. thereof; (namely, of the forbidden fruit) thou shalt dye the death. Now (saith the Heretic) that Ob▪ day they died not, but lived many hundrd years after: Therefore, by a day, is understood many hundred years. Ans. But I answer, that that day (wherein ADAM did eat of the forbidden fruit) even that day did he dye▪ that is, that day by sin he was separated from God, than the which separation no death is greater▪ for▪ v●●a corporis est anima, 〈◊〉 v●●a 〈◊〉 est Deus; Augustine. tolle animam 〈◊〉 corpus; tolle D●●●●▪ m●ritur anima●●d est, As the soul is the life of the body, so God is 〈◊〉 of the soul; take away the soul▪ the body dieth; take away God▪ the Soul 〈…〉 So Adam that day died in Soul, ●eing separated from the Lord; yea, that day Adam was made subject to death in this life and in the life to come; that day he had the beginnings of death seizing upon him: for he was presently cast out of Paradise, into the ragged world, he was cursed and all his posterity; yea, he should have gone to hell, had not the second Adam broken the head of the subtle serpent that enticed him to sin. Yea, the Thief upon the Cross had Paradise that day in his soul, in which he suffered in body; although he had it not in so full measure as he shall at the general day, when his Soul shall take unto it the body again: Hodie, to day, thy soul with my soul, shall be in Paradise: that is, in my Father's Kingdom. Where is now the Heretic that confoundeth particular judgement? Where is now the Epicure, that thinketh there is no judgement at all▪ Where is now the ignorant Papist, that dreameth of purgatory? and he that ●ondly thinketh that there is Limbus Patrum, and Limbus Puerorum? and where are those that imagine of a place of abode between Heaven and Hell? I turn them altogether to the Hebrews for wisdom, in this Heb. 9 27. point, where they shall find, that after death the soul of man is judged. Would Paul have so earnestly desired Phil. 1. 23. to have been dissolved, if he should not presently have been with Christ? He saith, That in this world we see in 1 Cor. 13. 12. a glass darkly. We see but God's backpart, as Moses did: that is, but a little of the favour of God: But then, Ex. 33. 23. that is, after this life ended, we shall see God face to face: that is, we shall have the full fruition of him. We read of Dives and Lazarus, Luk. 19 22 that after death, the one was judged to heaven, the other to hell: which is a Parable, to signify the truth of this particular judgement. And to conclude this point, we Eccl. 12. 7. read in Solomon: That the dust returneth to the earth from whence it came, and the Spirit to God that gave it. So that we may learn from hence the uncertainty of the day of judgement. The use hereof. Bernard. Well saith Bernard: Nihil certius morte, hora mortis nihil ●●certius: that is, Nothing is more certain than death, and there is nothing more uncertain than the hour of death. Let every Christian therefore (that wisheth the salvation of his Soul at the day of death and judgement) beware of security and careless living: let no man defer repentance, and amendment of life, lest death come when he looketh not for it, and so being unprepared, he be cast into hell▪ fire. The old world had 120. years to Gen 6. 3. jonas 1▪ ● Psa. 9 5, 1● repent in: Nini●e had 40. days to repent in: Israel had 40 years to repent in: but thou (O man) knowest not how long thou hast to live: thou hast no lease of thy life, thou art here to day, & gone to morrow: when the hours of thy life be ended, and the glass outrun, thou must away: death waiteth for thee in every place, and at all times; therefore w●ite thou for it, playing the five wise Virgins, that had the candle of saith burning in the lamps of their hearts, nourished with Mat. 25. 4. the oil of love and works. jerusalem, because she could not be brought to repentance, she was destroyed: many hundred thousands of her children were famished to death: and many hundred thousands taken captive by Titus Vespasian, the Roman 〈…〉 Emperor: many cast to wild beasts and devoured. The children of Israel, because they were a stiffnecked people, and a froward generation, and would not be brought to Repentance; how many thousands of men lay slain in the Wilderness? 600000. Males, except joshua and Caleb. The old world, because they would Gen. 7. ●●. take no warning, and could not be brought to amendment of life: the stoud drowned them all, except faithful Noah and his godly family; And except thou repentest, thou likewise shalt perish; according to that of Luke: Except ye repent, ye shall all likewise Luk▪ 13 3▪ perish: Beware therefore and repent betimes: F●lix quem ●●ciunt aliena pericula cautum: Happy is he whom other men's harms do make to beware. Refuse no good motions knocking at the door of thy heart, but entertain them willingly; according to the counsel of Augustine: If he offereth Augustine. thee grace to day (saith he) take it, make much of it, for thou knowest not whether he will offer the same to morrow: Make no long tarrying to turn to the Lord, and put not off from day to day: the longer thou remainest in thy sin, the h●r●er it is for thee to repent: for, Qui 〈…〉, cra● Poet. minus aptus ●rit: If thou b●●●l not fit for amendment to day thou wilt be less fit to morrow. Therefore, while the Lord speaketh to thee, make him answer: while he calleth unto thee, let there be an echo in thi●e heart, as was in the heart of David: Seek ye my Psal. ●7. ●▪ face: thy face Lord will I seek: And while it is said to day▪ harden not your hearts: in no case deserve repentance: for the day of death and judgement is uncertain; as saith Chrysostome: Poenitenti veniam spospondit, sed vivendi in crastinum non spospondit, that is, The Lord hath promised pardon to him that repenteth, but to live till to morrow he hath not promised. Object. But some there be in the world, that will say; (the more it is to be lamented) I am young, I will live a while after my hearts desire, and in my old age I will repent me of my sins: for God hath promised (who will be as good as his word.) At what Eze. 18. 2●. ●2. time soever a sinner doth repent him of his sins from the bottom of his heart, I will put all his wickedness out of my remembrance, saith the Lord. And will pray to the Lord for forgiveness of their sins, as Augustine Augustine▪ said before his conversions: Ignosce (pater) ignosce mihi, at noli modò: Forgive me my sins, but not now: let me sin in my youth, and pardon me in mine age. Thus they would desire to dye the death of the righteous: but they would not live the life of the righteous: but let these graceless persons (that thus defer repentance) beware of two things. 1 Let them beware of sudden death: let them take heed, lest they be cut off in the midst of their sins; as jobs Children in the midst of their job 1. 18 banqueting and rioting were suddenly slain by the fall of a house: and as the Flood came unlooked for, and drowned the old world. Livy reporteth a fearful example 〈…〉 of sudden death: saith he, There were two old men that frequented two Harlots, and presently upon the fact committed, they both suddenly died: the one was thrust thorough with a dagger: the other died suddenly of an Apoplexy: which is a disease engendered of abundance of gross humours, which do fill those vessels and receptories of the head, from whence cometh feeling and moving of the body, as saith Galen, and therefore 〈…〉 they that have this disease, are deprived of all sense, feeling and moving. Let every lusty Younker and desperate russian, set this fearful example before his eyes. Again, the young man dyeth as soon as the old: the Lamb's 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 living. ● Let all men that refuse the mercy of God, and defer their repentance, know, that repentance is not theirs at command, but it is the great mercy of God: and it is to be ●●ared, that they that have refused it offered, when they would have it, they shall go without according to that country Proverb: If you will not when you may; when you will, you shall have ●ay: And it is commonly seen, that Cue 〈…〉 a, ●●●●s ita: as a man liveth (commonly) he dyeth: He that will live without repentance, must look to dye without repentance▪ 〈◊〉 God spared the Thief at the la●● gasp, 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 despair; he spared but one; that no man might presume. Let every man therefore (in the fear of God) without all delay, seek for amendment of life: let them (as Gregory wisheth) Plangere, plangenda: Bewail their sins that ought to be lamented: and as they have given Rom. 6. 13 their members as weapons of unrighteousness to iniquity: so let them now give them as weapons of righteousness to holiness. Repent (dear brethren) betimes. Vi●e Deo gratus, toti mundo tumulatus: Poet. Crimine mundatus, semper transire paratus. That is: Live unto God a thankful wight, And to the world dye: Cleanse thyself from wickedness, Always ready hence to fly. Play the wise Steward, lay up treasures in heaven for thy soul; imitate the Pismire, which gathers in Summer, whereby she may live 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 upon any dislikement taken, they would depose him from his Throne, and exile him into an Island, where he should be statued to death. Now one wise fellow (considering hereof) sent money before into that Island, into which he should be banished: and when he was banished, he was received into the Island 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 go) thou must provide w●●le thou art in this life, whereby thou mayst live in Heaven hereafter. Let nothing therefore make thee 〈…〉 err thy amendment, but whilst Christ calleth thee, run unto him. Put on Jerome's resolution, who said: If my Mother were hanging Jerome. about my neck, if my brethren were on every side howling and crying, and if my Father were on his bare knees; kneeling before me, to detain me in their wicked and sinful course of life, what would I do? I would shake off my Mother to the ground, I would despise and hate all my kindred and kinsfolks, and I would tread and trample my Father under my feet▪ thereby to fly to CHRIST, when he calleth me. So shouldest thou resolve the amendment of life. The Lord of heaven for his sweet Son Christ jesus his sake, grant to thee (dear Reader) and me, to both of us his holy Spirit, that we may stand unblameable before the judge, at that great and general day: that we (being clothed with the long white robes of righteousness) may be in the number of those to whom it shall be said then: Come, ye blessed Children of my Father, inherit the Kingdom which was prepared for you from the beginning of the world. Grant this, dear Father, for thy dear Son's sake, Christ jesus, our only Lord and Saviour: to whom with thee and the holy Spirit, we ascribe all Power, Glory, and Dominion, and sing Halleluiah to thee (O blessed Trinity) for ever and ever: Amen. A True and Comfortable Exposition of the Lords PRAYER. FOrasmuch as Prayer to the Soul is as necessary, as the ●eele to the Ship, the Foundation to the House, the moisture to the Tree, and the sinews and joints to the body: and forasmuch also as we can have neither grace to believe, nor grace to obey, without fervent and faithful prayer, I have thought good, as briefly as I can (for the helping of the Ignorant in the performance of this Christian duty) to expound the Prayer of our Lord, being the perfect ground of all our prayers▪ that so, we praying in wisdom, may pray with comfort: for, alack, thousands (it is to be feared) that have this prayer, Ad unguem: at their finger's ends, are altogether ignorant of the worthy contents of the same. Concerning which prayer, I observe these four things. First, the occasion hereof, and that ● was upon the complaint and suit of the Disciples, who (being weak in this gift) entreated Christ's help, saying: Master, teach us to pray, as john Luk. ●●. ●, ● also taught his Disciples: And he said unto them, When ye pray, say: Our Father which art in heaven, etc. So that Christ gave them this prayer, not only to use the prescript form thereof, but also to frame all their prayers suitable to the same. ● Secondly, The brevity hereof, containing but ●●●e, and those short Petitions. It pleased Christ in his wisdom to make it brief and short, for these three causes. 1 That it might be sooner learned, and better kept. 2 That it might be often repeated, ● and not wearisome. 3 That it might take away all excuse ● from those that in any respect neglect prayer. Thirdly, The excellency hereof; ● and that is double. 1 In respect of the Author, it was made by Christ himself, who is the wisdom of the Father. 2 In respect of the Subject; for it containeth in it (though never so short) whatsoever is necessary for God's glory, our present good, and everlasting comfort. Fourthly, The necessity hereof; it is as necessary to the Christian soul, as a Castle or Bulwark to the City. This Prayer (whereof I have spoken) containeth in it generally three things. First, a Preface. Secondly, Petitions. Thirdly, a Conclusion. The Preface is set down in these The Preface. words: Our Father which art in heaven The Preface consisteth of ●. parts. The first part concerneth our own selves▪ in these words: Our Father. The second part. The second part of the Preface concerneth God, in these words: Which art in Heaven. The first part of the Preface concerning ourselves, containeth in it two things. First, a Duty. Secondly, a Prerogative. First, a Duty, in this first word, Our. In this word (Our) we are taught (Our▪) Note. what love, care, and affection, should reign in the members of the Mystical Body. We should pray for the whole Body of the Saints, as well as for our own souls. The eye seeth not for itself alone, but for the good of the whole body: the hand laboureth not for itself alone, but for the whole body: So should we crave all comfortable Graces for our Brethren, and for the whole Body of Christ jesus, as well as for our own selves. Secondly, a Prerogative, in this word Father. By (Father) here is not only understood (Father.) the first Person of the Trinity, but the whole Trinity. For as God is said to be our Father, in respect of Creation, Redemption, and Preservation: So the whole Trinity have their parts in them all. Again, 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 when it is put with his creatures, it is taken essentially for the whole Trinity. So that in Christ our Mediator, We that were by nature the children Ephes. ●. 3. of wrath, are become the Sons of GOD, and Heirs of eternal Life And this is the great prerogative of the Children of GOD. To be the son of a mighty Monarch Note. and great Prince, is high eminence: but to be the Adopted Son of God, unspeakable is the excellency of this title. Uses. Herein the love of God doth first appear unto us: Behold, what love the FATHER hath showed on us, 1. joh. 3. 13 that we should be called the Sons of GOD. Secondly, by this word (Father) our faith is much strengthened in our prayers; for we pray not to an inexorable judge, but to a merciful Father, who can deny us nothing, as we may comfortably read, Mat. 7. 9, 10, 11. Thirdly, we have good warrant to call God Father, and it is no impudence so to do; for we have God's promise: You shall be my people, and Ezek. 36. 28. I will be your GOD: We have Christ's warrant: When ye pray, say; Luke 11. 2. Our Father: And we have the holy Ghosts instruction: Rom. 8. 1●. Ye have received the Spirit of Adoption, whereby we cry Abba Father. Fourthly, if God be our Father, then let us have a continual care (like good children) to give him his due love, and deserved honour, as he calleth for the same of us in the Prophet: A Son honoureth his Father, Mal. 1. 6. and a Servant his Master: If I be a Father, where is then mine honour? and if I be a Master, where is then my fear? Thus much of the first part of this Preface. The second part of this Preface The second part. concerneth God in these words: Which art in Heaven. This second part concerning God, containeth in it a double description. First, A description of the Majesty of God. Secondly, A description of the Habitation of God. The description of the Majesty 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 Pharaoh, bade 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 he immutable in his Word: Heaven and Mat. 24. 35 earth shall pass away, but my Words shall not pass away. And this is a Doctrine of much comfort, that the Lord in his Word and Promise is unalterable, and without mutability or change. Secondly, A description of the Eternity: Note. Which art. The Lord is to day, yesterday, and the same for ever: He was before all beginning, and shall never have ending: He was not in time, neither shall He end in time, but remaineth the same ror ever. Thirdly, A description of God's habitation, in these words: (In heaven.) In 〈…〉 en We are here to know, that God cannot properly be said to be in a place, because he is an infinite, and incomprehensible Spirit: He is in heaven 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. heavens, and the heavens of heavens are not able to contain the Lord. Heaven is his feat, earth is his footstool, etc. Yet the Lord is said to be in heaven, as Psal. 2. 4. But he that dwelleth in heaven, shall laugh them to scorn. and Psalm. 113. 5. Who is like to the Lord our God, that hath his dwelling on high? that is, in heaven: and Psal▪ 123. 1. I lift up mine eyes to thee, that dwellest in the heavens. God is said especially to be in heaven, for these four causes▪ First, because his glory is most ● manifested in Heaven: even as the seat of the soul, the head and the heart may be said to be, because the soul is most seen there, though it be not in any one place of the body included: so the Lord is said to be in heaven, because his glory doth there most appear. Secondly, because heaven is the ● place where Christ's Body is, and heaven is the Palace of Angels, and Court of Saints, where they behold the glorious face of God. Thirdly, because God doth there reign perfectly, and to him there is done absolute obedience. Fourthly, because from thence he manifesteth himself to us, by Revelations, Oracles, Visions, and the like; and from thence he governeth the world, sending light, heat, rain, and such like. So that, in that he is said to be in Note. Heaven, his Majesty doth not only appear, but also his Dominion and Power, to which all things in heaven and earth are subject; as his Goodness in the word (Father) so his power in these words (in heaven) are manifested to us. Uses. This therefore first teacheth us, that we must humble ourselves in ● our prayers before the great God of heaven and earth, who is able to damn both body and soul in hell fire. Secondly, we must come before Him with all possible reverence, because He is not an ignoble father, or earthly, but an heavenly Father, and a glorious Majesty. Thirdly, we must mount up our hearts to heaven when we pray, and there be present with God. Fourthly, we must pray especially for Heavenly things, we must look for all good things for body and soul from thence, and our conversations must likewise be holy and heavenly. Thus much of the second part of this Preface. The second part of this Prayer, are The second part. the Petitions themselves, in number six. The first three concern God's glory, The first Petition. the latter three our own good. The first Petition: Hallowed be thy Name. This is put in the first place, to Note. show that God's glory is to be preferred above all things, even above the care of our own soul's salvation. By hallowed, or sanctified, is not Hallowed. meant that we should add holiness to God; but to acknowledge God's Majesty holy, and every way excellent, as it is: the like phrase is used in the Gospel of Luke: Wisdom is justified Luk. 7. 35. of her Children: That is, acknowledged and declared to be just, By the name of God, is not here Name. meant his Commandments, as Leu. 22. 32. Neither the authority of God, as Math. 28. 19 But by the name of God is understood the Essence of God, as 1. Kin. 5. 5. and Psa. 116. 13. and his Attributes, by which his Majesty is made known in some measure to us, as his Wisdom, Power, Holiness, Mercy, justice, etc. So that in this Petition we desire these three things. First, that we may be enlightened to know the Majesty of God aright. Secondly, that we may confess and acknowledge the Lord to be such a one, as the Scriptures have recorded of him concerning his Greatness, Worthiness, and Attributes, that he is a spiritual substance, most Wise, most Holy, Eternal, Infinite: that he is Great without quantity, Sweet without quality, Everlasting without time: in his Greatness Infinite, in his Power Omnipotent, in his Wisdom inestimable, in his judgements terrible: Invisible, yet seeing all things; Immutable, yet changing all things; Immoveable, yet moving all things. Thirdly, that we may give unto ● him his due honour, and bear his Image of holiness before the world; in the heart, by loving him and believing in him: in the tongue, by reverend speaking of him, by praying to him, and praising him; in the whole man, by obeying him, and holily living to him. These therefore fail 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 upon his al-commanding Power and might. Fourthly, all proud personal, that seek not God's glory, but their own. Fiftly, all swearers, and all that unreverently take the name of this great JEHOVAH in their mouths. Sixtly, all hard hearts, that will neither be alured by his mercies, nor moved by his judgements. seventhly, all unthankful wretches for the benefits continually received from him. Eightly, all that are negligent in offering up the Spiritual sacrifice of prayer, and call not upon his Name. Ninthly, all profane people, and livers whatsoever, as Adulterers, Drunkards, Liars, etc. Thus much concerning the first Petition. The second Petition: Thy Kingdom The second Petition. (Thy) come. This word (Thy) showeth that there is a double Kingdom. First, the Kingdom of God. Secondly, the kingdom of Satan, called the kingdom of darkness, Col. 1. 13. We pray therefore that sin may not reign in our mortal bodies, that we may not be bondslaves to the prince of the air, but that the Lord would admit us into his Kingdom; and rule and reign over us by his holy Word and Spirit. This word (Kingdom) is taken Kingdom. many ways in the Scriptures. First, it is taken for the government of the whole world: as Psalm 145. 13. Thy Kingdom is an everlasting Kingdom, and thy Dominion endureth throughout all ages. Secondly, it is taken for that government, whereby the Lord ruleth and reigneth in the hearts of the Elect in this World, by his Word and Spirit, which is called the Kingdom of Grace: The Kingdom of God is within us, Luke 17. 21. Thirdly, it is taken for that government whereby he ruleth in heaven, most perfectly in the Saints and Angels, and this is called the Kingdom of Glory: In this Kingdom the Elect shall reign with Christ for ever: Psal. 94. 14. In this Petition, the first acceptance is not to be understood, but the second of Grace, and the third of Glory. So that in this Petition we desire these three things. First, that the Lord would build in us the Kingdom of Grace, and rule in our hearts by his Word and Spirit, sanctifying our spirits to all obedience and godliness. Secondly, that this Kingdom of Grace may be increased in us daily, that we may grow, Ephes. 4. 15. in grace and godliness; from the measure of the gift of Christ, Eph. 4. 7. to the measure of the age of the fullness of Christ, Ephes 4. 13. Thirdly, that our hearts may be inflamed to long for, and desire the Kingdom of Glory, that sin and all wickedness confounded, we may perfectly glorify our heavenly Creator, as Paul prayed, Phil. 1. 23. I desire to be dissolved and be with Christ: and as the Saints of God: Romans 8. 23. We that have received the first fruits of the Spirit, even we do sigh and mourn, waiting for the Adoption, even the Redemption of our body. These therefore fail in the performance of the second Petition: First, they that suffer sin to reign in their mortal members, and yield obedience thereunto. 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 ways, that contemn the counsel and hearing of the word, and pray not hearty for the free passage and flourishing estate of the same. Fourthly, they that labour not for perfection in grace. Fiftly, they that are not prepared for the coming of CHRIST, neither wish nor long for his appearance in glory. Thus much concerning the second Petition. The third Petition: Thy will be The third Petition. (Will.) done in earth as it is in heaven. The will of God is double. First, An hidden will; which is the immutable purpose and decree of future events: Which will is always done, neither can it be changed, or altered by any. My counsel shall stand, and I will do whatsoever I will, Esay 46. 10. Neither can any resist this Will: as Prou. 21. 30. There is no wisdom, no understanding, no counsel against the Lord. Secondly, the Will of God is taken metaphorically, for whatsoever both declare his Will, and proceed from the same, as his Precepts, Counsels, and Laws, which the Apostle calleth the Good will of God: Romans 12. 2. and this Will is called the Revealed Will of God: because it is revealed unto us by his Word: Of this Will we read, Psal. 103. 21. Praise the Lord, all ye his servants which do his will: that is, his Commandments: this is the Will which we pray may be done. So that in this Petition, we desire these three things. First, to deny ourselves and our Thy Will. own wills, and to do the will of God, and to submit our wills to Gods will, as well in adversity, as prosperity. Secondly, to do it without delay, In earth. while we are upon the face of the earth breathing. Thirdly, to do it as the Angels do As in heaven. it in heaven; that is, zeaiously, readily, carefully, and sincerely. The Cherubins have six wings: two to cover themselves from the face of the Lord; two to cover their feet from men; and two to fly withal, and to do the will of their Creator, as Psal. 103. 20. Even as: These words As it is. do not here signify equality, but similitude, as some imagine, because we cannot do the will of God so perfectly as the Angels do: yet, in my judgement, we ought to strive for perfection, and resolve perfect obedience to his will. These therefore fail in the performance of this third Petition. First, the Papist that doth imagine he hath free-will to do that which is good. Secondly, they that follow their own will, either in life or judgement. Thirdly, they that will not with patience submit their wills to Gods will in adversity. Fourthly, they that post off their obedience till their deathbed, and refuse to give their whole life to the doing of Gods will on earth. Fiftly, they that are contented with imperfect obedience, taking men, and not Angels, for their example. Sixtly, they that are lukewarm in the service of God, and not zealous. seventhly, they that seem to do Gods will, and do it to be seen of men, as Hypocrites, and do it not sincerely. Thus much concerning the third Petition. The fourth Petition: Give us this The fourth Petition. day our daily bread. Give: We are taught from hence Give. to seek our food and maintenance from God▪ for he is Lord and giver of all good things. Ob. The rich man, that hath plenty, Ob. needeth not to call upon God in this Petition. Ans. Answ. Rich men, if they want God's blessing, they have nothing, but want (in effect) all. Rich men therefore daily must have this word (Give) in their mouths, notwithstanding their abundance, and that for these two causes. First, that God would preserve that which they have: for many of rich do soon become poor, by fire, water, théeues, etc. Secondly, that God would bless it unto them: for a chip, yea a stone will nourish life as well as bread, if God's blessing be not upon it: therefore it is called the Staff of Bread: Esay 3. 1. Take away a Staff from an old man, and he falleth; so take away God's blessings from the bread, and it is unprofitable. This day: The Lord will have us This day. pray for the present day, and not for longer time, for these three causes. First, that hereby we may be brought to depend upon his continual providence by faith, from day to day: thus he dealt with Israel for Manna, Exod. 16. Secondly, that we may hereby lay aside our excessive care and provision, for the things of this life. Thirdly, that hereby we may be brought to see the uncertainty of our lives, that we cannot promise to ourselves so much as to morrow, as we may read in jam. 4. 14. To day therefore we beg our daily bread, to morrow (it may be) we shall have no need of this Petition. Our: Though this bread be the Our. Lords gift, yet for these two causes it is called Our. First, to show unto us, that in Christ we have right and interest in the good creatures of God, as in the 1. Corinth. 3. 22. Ye are Christ's, and all things are yours. God hath given us Christ, and in him all things; they are but usurpers that receive them out of Christ. Secondly, to show that that bread is only Our, which we obtain from God, by diligent pains in a lawful vocation. Daily: Because our lives cannot Daily. continue, without a daily supply of these necessaries, as by comen experience we do find. Bread▪ By bread is meant here (by Bread. the figure Synecdoche) all things necessary for this ●●p●●a●● life, as meat, drink, cloth, peace, liberty, etc. so it is taken in Genesis: Thou shalt 〈…〉 eat thy bread with the sweat of thy brows: that is, thou shalt get thy living by labour and the sweat of the brows. So that in this Petition we desire these three things. First, that God would in Christ vouchsafe us all things necessary for the maintenance of this mortal life. Secondly, that He would bless our pains and labours in our vocations to this end and purpose. Thirdly, that he would give them unto us at such times, and so often as nature's necessity requireth, which is daily and hourly. These therefore fail in the performance of this fourth Petition. First, they that attribute to the creature virtue of refreshing, which cometh merely from the blessing of the Creator. Secondly, that distrustfully hoard up for time to come: as the fool, Luk. 12. 19 Soul, take thy rest, for thou hast goods laid up for many years. Thirdly, they that eat not their own bread, as Usurers, Thiefs, Cheaters, Deceivers, Liars, etc. Fourthly, that idly spend their days without pains and labour in a lawful Vocation. Fiftly, that pray for superfluous things, and for whatsoever is more than necessary. Sixtly, that depend not upon God's Providence, even for the least things, as a morsel of bread. seventhly, that are covetous, and not contented with that which they have more or less. If we have wherewith to be clothed and fed, in the fear of God, let us therewith be content. Thus much concerning the fourth Petition. The fifth Petition: And forgive The f●●●h P 〈…〉 〈…〉 e ●●. us our trespasses, as we forgive them that trespass against us. Our sins are called debts in the Gospel of Luke 11. 4. in regard of the resemblance between them; for as a debt doth bind a man either to make satisfaction, or else go to prison; so our sins bind us, either to satisfy God's justice, or else to suffer eternal damnation. And because we cannot, of ourselves, satisfy the one, nor willingly would in ourselves suffer the other, in Christ therefore we sue to the Lord for the forgiveness of them. And under this forgiveness of sins are understood these benefits, as justification, Sanctification, Redemption and Glorification. Again, by sin, here is not Our sin meant the guilt only, but the punishment also due to us for the same. As we forgive, etc. These words As we forgive. are not (as Papists imagine) the cause why God should forgive us; because we forgive others, but a sign that God will forgue us. Therefore these words (as we forgive, are added for these two causes. First, for our instruction, to teach ● us, that God requireth this at our hands, that we should forgive, as we would be forgiven; that we should be mer●●full, as he is merciful, you know how he was served, that having his debt forgiven him, would 〈◊〉 〈◊〉 〈◊〉 not forgive his brother. Secondly, for our comfort, ●o give ● us to understand, that if we, which be sinful men, can remit wrongs and injuries done against us, much more will our heavenly FATHER (whose mercy is above all his works) forgive his servants, when, in true repentance they shall turn unto him: O, he is very ready to forgive! And in forgiving our brethren, we are to know, that we may forgive the injury done against us, but not the sin therein done against God: God only forgiveth sins: He that stealeth, offendeth the Law▪ the injury is done against him from whom he stealeth, but the sin against God's Law: Thou shalt not steal: he may forgive the injury, but God only must the sin. So that in this Petition we desire these three things. First, upon our confession and true humiliation for sin, that it would please the LORD not to lay to our charge, either the guilt or punishment of our sins, but in the righteousness▪ and in-utterable passion of JESUS. CHRIST, he would raze them out of the book of his memory, and save our souls alive. Secondly, that by the infallible testimony of his good Spirit, and by a resolute persuasion of faith, he 〈◊〉 ●●●ure our consciences of the fr 〈…〉 m, and seal us ●●to the day of Redemption, Ephes. 4. 30. Thirdly, seeing God requireth the like forgiveness at our hands towards our brethren, we further entreat his grace▪ that we may as hear●●●y forgive injuries done against us, as we desire forgiveness of our own 〈◊〉 at the hands of God. Th●se therefore fail in the performance of this fifth Petition. 〈…〉 e here 〈…〉 ll novatians are ● 〈◊〉 〈◊〉 〈◊〉 who deny forgiveness of 〈…〉 after Baptism. 〈◊〉 the Church of Rome ● 〈…〉 ounded, that aver 〈…〉 〈…〉 th' remit the fault, 〈◊〉 〈◊〉 〈…〉 ment; a doctrine 〈◊〉 〈◊〉 〈…〉 table, and dive 〈…〉▪ Thirdly, the Catharists are here also confuted, who think they can be without sin in this life. Fourthly, they that confess not their sins, and grieve not for their corruptions. Fiftly, that run (by wilful disobedience) daily upon God's score, and have never care to come out of his debt. Sixtly, that endeavour not to keep a clear conscience towards God and men. seventhly, that labour not for the peace of conscience, that the world can neither give nor take away. Eightly, that are so maliciously bend against their brethren, that by no means can be brought to forgive them: these men are so fare from forgiveness at the hands of God, as (in effect) they pray that he would never forgive them; a matter most fearful, and much to be lamented. Thus much concerning the fifth Petition. The sixth Petition: And lead us The sixth Petition. 〈◊〉 into temptation: But deliver us from evil. Lead us not: to be led into temptation, ●ead● us no●▪ is to be overcome of temptation, and ensnared therewith, as a 〈◊〉 is taken in the net: CHRIST was t●●pled, but not led into temp 〈…〉. 〈◊〉 〈◊〉 to lead us into temp●● 〈…〉 o respects. 〈…〉 〈…〉 in his 〈◊〉 〈…〉 trument of 〈◊〉 wrath. Into temptation: Temptation in ●▪ 〈◊〉 Scriptures is taken two manner of ways. First, for that temptation where▪ with the Lord doth prove and try those that are his, of which 〈◊〉 speaketh: 〈◊〉 〈◊〉 ●0. Fear not for God is co●●● to prove ●on: that is▪ 〈…〉 will ●bey His Pre●●nts, 〈…〉 〈◊〉 19 Again, Psa. 66. 10. Thou, O God, hast proved, thou hast tried us even as silver is tried. God's trials always tend to his own glory, and the good of his children. Secondly, it is taken (and that more generally) for that temptation wherewith the Devil doth assault men▪ and this is any enticement of the Soul, or heart (either by the corruption of man's nature, the allurements of the world, or the suggestion of the devil) to any sin. And in this sense, God is said not to tempt any man, jam 13. The Fathers define temptation to be a corrupt affection, tending, or enticing to evil: and to imagine this to come near God, it is horrible blasphemy. The matter of temptation is in us▪ even our own concupiscence; the Devil needeth but to bring his bellowes to this ●ire, and it is forthwith kindled. But deliver us from evil: By evil Put 〈…〉 〈…〉 is not here meant temptation (for temptations are many times profitable) but by evil is meant the sin to which we shall be tempted by the devil, the world, and our own concupiscence, which is of itself simply evil. Led us not into, etc. that is, though thou sufferest us to be tempted, yet suffer us not to be led away and overcome of temptations, but deliver us from whatsoever evil we shall at any time be tempted to. So that in this sixth and last Petition we desire 3. things. First, we crave for grace at the hands of GOD, whereby we may withstand sin, and repel the power of temptations, and not be swallowed up of them. Secondly, we crave that by the ● power of God's all-sufficient grace, when sin assaulteth us, we may not be overcome of it, but overcome it, and be delivered from the power and slavery of it. Thirdly, seeing sin many times ● is more powerful over us, than grace in us, we desire that it may not take rooting in us, to reign in our mortal bodies, but speedily we may be recovered and delivered from it. These therefore fail in the performance of this Petition. First, all that imagine God to be the author of sin▪ GOD is the permitter, but not the Author; God is the Author of every action, but not the Author of the evil inherent. Secondly, those that desire absolutely to be freed from all temptations: for it is not said, Let me not be tempted, but, Led me not into temptation; for alas! this is the greatest temptation of all, not to be tempted at all. Thirdly, those that presumptuously ● think, that of themselves they are able to withstand temptations, and of their own power. Fourthly, those that are careless, and respect not whether they overcome, or be overcome of temptation; that are as ready to yield to temptation, as the Devil and the flesh are ready to tempt them. Fiftly, those that live and lie in sin, ● and seek not to be delivered from this their damnable estate. Sixthly, those that fly not the appearance ● of evil, that prevent ●ot the beginnings of sin, and eschew not the company of traders in iniquity. Thus much concerning the sixth and last Petition. The third and last part of this The third part. The conclusion. Prayer, is the Conclusion, in these words set down: For thine is the Kingdom, the Power, and the Glory, for ever and ever. Amen For thine is the Kingdom. 〈…〉 The Kingdom is said to be the Lords for these two causes. First, because he is owner of all ● things that are▪ Secondly, because he hath sovereign ● rule over all things at his wil The Power: All power is of God, 〈…〉 and from God that we have. And Glory: All glory is due to the And Glory. Lord our God. First, the reason why we pray to ● God, is, because whatsoever we have, we have it from God, for he is King and Lord over all: and whatsoever strength of grace we have, we have it from God, the fountain and giver of all grace. Secondly, the reason why we would have our prayers granted, is, that God's Kingdom, Power, and Glory, may be advanced, because the Kingdom and Power is the Lords▪ to him we pray▪ and because all glory appertaineth to him, we return to him thanksgiving, and the glory of all: saying with the Psalmist: Not to us, P 〈…〉 ●1 5● O Lord, not unto us, but unto thy name give the glory. These therefore fail in the right knowledge of this conclusion. First, that deny the general government and providence of God, thinking all things come by for 〈…〉 or chance. Secondly, that deny h●●● 〈…〉 tency, ● and that all power and strength do come only from God, and that rest upon their abilities for any thing. Thirdly, that take to themselves, ● or give to any other, glory and honour which only are due unto the Lord. Amen: This last word is taken Amen. two ways. First, for a witness of our faith, and then the acceptance of this word is, It shall be so: we believe that the Lord in his good time will grant our requests. Secondly, for a testification of our fervent desires, and then the acceptance of this word is, So be it: we desire the Lord to grant our Petitions made unto him. In the first acceptance we are admonished to pray Faithfully; in the second we are admonished to pray Fervently: which two (Faithfully and Fervently) are the principal things to be observed in prayer. And this word is as well to be spoken of the Minister as the people, though, for the most part, the Minister putteth it off to the people. These therefore fail in the right use of this word. First, that offer up prayers to God, and are not persuaded in their hearts that the Lord will hear them and help them; these find small comfort in their prayers. Secondly, that pray luke-warmely and coldly, their tongue walking, and their hearts without feeling; that are not earnest with the Lord, and that end them not up with groans that can not be expressed. Three Prayers never speed for a blessing. First, T●mid●, a Fearful Prayer: when we believe not that we shall be heard. Secondly, Tepid, a Lukewarm Prayer, when we pray in deadness of heart, and drowsiness of mind, without fervency of Spirit. Thirdly, 〈◊〉 a rash Prayer. when we pray either without wisdom, or due consideration. Three prayers speed for a blessing. First, Fidelis, a Faithful Prayer: ● when we are persuaded that in Christ, the Lord will grant all good things unto us. Secondly, Humilis, an Humble Prayer: when we (considering the greatness of God's Majesty, and our own baseness and unworthiness) in all humility and lowliness call upon his name. Thirdly, Feruens, a Fervent Prayer, when we pour out our hearts before God, when we pray with zeal and entire devotion of the soul. Thus much concerning the conclusion of the Lords Prayer THe Lord of infinite mercy and of endless consolation, guide our hear●●, and direct our Spirits, by the 〈…〉 direction of his good Spirit, in all 〈…〉 prayers, and in all other our Chri 〈…〉 du●●●s, that we may in them all ●iue him ●rue service, and answerable obedience, and so follow him faithfully and obediently in grace in this world, that we may be admitted to sing Halleluiah to his Majesty for evermore in the world to come, and that for Christ jesus his sake, who is our only Lord and Saviour: To whom with the Father and the blessed Spirit, three glorious Persons, but one and the selfsame Essential God, we offer up, from the bottom of our hearts, all possible Power, Honour, Dominion, and Thanksgiving for ever, and ever: Amen. FINIS. THE RACE CELESTIAL. OR, A speedy Course to Salvation. The Fift Impression. 1. Cor. 9 24. So run, that ye may obtain. printer's or publisher's device LONDON, Printed by George Purslowe, and are to be sold by john Cl●●●, 1●●0. TO THE MOST High and Mighty, most Gracious and Religious PRINCE, JAMES, by the grace of God, of Great Britain, France, and Ireland King, Defender of the Faith Apostol●▪ call, etc. All blessed hap in this life, and eternal bliss in the life to come. THe picture of purity▪ and pattern of Piety, (most Gracious and dread Sourreigns' Lord) holy Bernard by name deciphereth o●t at large th● gross enormity of that ugly v●●● Ingratitude, saying: that it is Inimica animae, exinanitio mer●orum, dispersiovirtutum, &c▪ An enemy to the Christians soul, an exile of merits, a ruin of virtues, and a consuming fire, that scorcheth up the fountain of all godliness. Lest therefore I should condemn myself of this sensual sin, and challenged be of gross Ingratitude; I have presumed (craving pardon for my arrogant audacity herein) in token of my loyal duty to your sacred Majesty, to transport these lines laconical, and letters Impolite, to the happy haven of your Princely heart, wishing to your Royal Grace, the silver of all earthly prosperity, and the gold of all celestial felicity▪ If your Highness respect the matter; it is celestial: ●f your Supremacy the manner, it is t●o t●o terrestrial: Yet pardon (most religious Prince) this my bold attempt, partly weighing the compulsion of ●ntire affection, and partly considering the necessity of your simplest subjects erudition. Thus ceasing further troubling your Majesty's sacred ●ares, prosterning myself upon the knees of submission, at your Highness' footstool, for pardon for my presumption herein; I beg without intermission, before the Throne of Grace, that it would please the Almighty to bless, protect and defend your Royal Majesty, and all your Royal Issue, in this life present; and in the life to come, crown you all with the Crown of immort all Glory: and that for jesus Christ's sake our only Lord, and everliving Saviour. AMEN, From Hempstead in Essex, this 16. of October. 1608. Your Majesty's most humble servant, and most loyal Subject, HENRY GREENEWOOD. THE RACE CELESTIAL; OR, Aspeedy course to Salvation. 1. Cor. 9 24. So run, that ye may obtain. BOëtius in his Book Boëtius. De consolation Philosophiae, saith: Quòd unicuique viro bono inserta est quaedam cupiditas boni: id est, That in every good man there is inserted a fervent desire of that which is good. Now the true and chiefest good thing that may possibly be desired of mortal man (in which only the soul of man is fully satisfied) is the Lord God: according to that of S. Augustine: Fecisti August. in lib. confess. nos Domine, ad te, & inquietum est cor nostrum, donec quiescat in te: id est, Thou hast created us (O Lord) for thine own self, and our hearts are disquieted, until they find a firm rest in thyself. And (as well saith S. Bernard) Bernard Illud est verum, & summum gaudium, quod non creatura, sed Creatore concipitur: id est, that is the true and chiefest joy, which is conceived, not of the creature, but the Creator. Now the Lord (that is Omnium summum bonorum, Of all good things the chiefest) can by no means be obtained, but by a true and lively faith in jesus Christ his well-beloved Son, proving itself by good fruits of amendment, by whom we are reconciled again to the Lord, and brought into the ●auour of the most High, of which by our sins we have justly been deprived: As well saith ●●o: 〈…〉 Non dormicntibus pervenit regnum coelo●um, nec o●●o, nec desidia torpentibus praemium aeternitatis promit●itur: sed vigilantibus & ben● viue●tibus: id est, The Kingdom of Heaven falleth not to the Sluggards share, neither is eternal bliss promised to idle and evil persons: but only to those that live by faith, and are vigilant in the works of godliness. The holy Apostle therefore, having in the former Chapters of this his first Epistle to the Corinthians, earnestly and industriously taught them the true path that leadeth to life: having also perceived that they had embraced his doctrine willingly, and run in the same in some measure cheerfully: he doth here in this golden simile, (that they might have their portion in the Lord) exhort them to perseverance, holding out to the end of their lives, knowing that of our Saviour in the Gospel to be true: He that endureth to the end, the Mat. 10. 12 same, and none but the same shall be saved. In which words the Apostle b●rtoweth a similitude, A certami●e cursorio: from a terrestrial Race for a temporary Prize: for as in that Race many run, but one receiveth the Prize: namely, he that all the rest outstrippeth, and cometh first at the end: even so in the Race of Christianity no man shall be crowned, but he that holdeth out to the end of his life: yet notwithstanding there is this difference in this similitude, that in the Race terrestrial he is only guerdoned with reward that toucheth first the But; and in this Race Celestial, not only one, but all may be crowned with everlasting bliss. In which excellent Simile the Apostle compareth, Cursui vitam: Stadio pietatem: praemio salutem: id est, Our life to a Race, or running: Piety and Godliness to a Race wherein we must run; and everlasting bliss to a promised reward. So run, that ye may obtain. That Text. is, so live in this life, under the Gospel of Christ jesus, that ye may obtain everlasting life in the life to come. In which heavenly exhortation of Paul, we may generally observe these three things. First, Quid sit currere, What is meant by this word, Run. Secondly, Qualiter currendum how ● we must run to obtain. So run. Thirdly, Praemium promissum, the reward ● promised, to all those that run lawfully. First, Run: By this Race, or Running, is understood this present life of man. The life of man is compared to many things: some of the Philosophers have compared it to a bubble: some to a sleep, some to a dream▪ some to one thing, some to another. job compareth it to a Wind: the job 7. 7. Psal. 109. 23. jam. 4. 24. 1. Pet. 1. 24 Esay 40. 6. Prophet David compareth it to a shadow: james to a vapour: Peter to a flower: Esay to grass, and the Apostle Paul, in respect of the celeritiy and swiftness thereof, compareth it here to a Race or running. Quid aliud (saith Augustine. S. Augustine) est vita nostra, nisi quidam cursus ad mortem? vita dum crescit, decrescit▪ vita mortalis, & mors vitalis: id est, What is our life but a certain running to death? Our life, while it increaseth, decreaseth: our life is dying, our death is living. The Traveller, she longer he goeth on his journey, the nearer he is his journey's end: the children of Israel, the longer they wandered from Egypt, the nearer they were the promised Land; so every mortal man, the longer he liveth, the nearer he is his journey's end▪ Death: for Time and Tide stay for no man: young hairs do soon turn grey, and active youth is soon metamorphosed into crooked age: Cito pede lab●●ur aetas: id est, The days of Poet. ●●id. man do swiftly pass away. Temporae labuntur, tacitisque senescimus annis, & ●ug●●nt f●ae●o non remorante dies: id est, time swiftly passeth, and old age soon cometh on; no bridle so strong, as can keeps in our galloping days. He that runneth in a Race, never stayeth, till be cometh at the end thereof: so every mortal Wight (vole●s ●●l●●s, willing, ●illing) never stayeth, till d●ath, the end of his race, stayeth him. The picture of Patience (job by name) considering the swift passage of the da●es of man, compareth them to the swift Race of a Post, saying, Dies m●i v●l●ciores sunt cursore. job 9 25. id est, My days are swifter than a Post: yea swifter are they then a Weaver's job 7. 6. shuttle, they are as the motion of the swiftest ship in the Sea, and as the Eagle job 9 26. Psal. 90. 9 that flieth fast to her prey. Our years are spent (saith the Psalmist) as a tale that is told: yea, our life is Psal. 90. 10 quickly cut off, and we are soon gone. Therefore fitly is our life compared here of S. Paul (in regard of the velocity thereof) to a Race, or Running. From hence every Christian is to learn this lesson, that (seeing our life is nothing else but a running to death) he redeem the time, make much of it▪ whiles he hath it: for the hour spent cannot be recovered, time passed, can not be recalled. Ecc● nunc tempus acceptum: (saith ●. Cor. 6. 2. the Apostle) Behold now the accepted time, behold now the day of salvation. This life is the time wherein our election must be made sure, and sealed up to our spirits by the infallible testimony of the good spirit of GOD: This life is the time, wherein enerman in his calling, must work out his salvation with fear and trembling: This life is the time wherein we must be admitted into the kingdom of Grace, if ever we look to be admitted into the Kingdom of Glory: In this life must we be matriculated into the mystical body of the Church, if ever we will look to sit at the Bridegroom's Table in Heaven: In this life must we have heaven in inchoation▪ if after this life we will have i● in perfection. The Husbandman will in no wise slack his opportunity, and omit his time in tilling and sowing his ground, that in Summer he may have the better crop: The Tradesman will not miss his Fairs & Markets, that he may increase his stock the more in those his painful affairs: The Stork in the Air, the Turtle, the Ie●em. 3. ● Cra●e, and the Swallow observe their times, as saith the Prophet: the little silly creature (the Ant by name) ●●ou. 6●▪ gathereth in Summer, whereby she may live in Winter. Even so should every Christian take his time, and treasure up (with the painful Bee) the honey of good works in the hive o● his heart in this life, that he may (will the faithful servant) be welcomed into his Master's joy, in the life to come. But alas, alas, men are so assotted with blindness and ignorance, that they may be sent to the very senseless creatures for wisdom in this point. Ask the beasts, and they shall job. 12. 7, 8 teach thee; and the fowls of heaven▪ and they shall tell thee (saith the just man job:) or speak to the earth, and it shall show thee, or the fishes of th● sea, and they shall declare unto thee Esay's Ox knoweth his Master's stall, Esay. 1. 3. ● and his Ass his Master's crib: but miserable man hath not known his Maker. O let us not be worse than Horse, Ass and Mule, that have no understanding: but let us (in the fear of God) know our times and seasons: Let us seek the Lord while he may be Esay. 5●●. found, and call upon him while he is near. Let us in no wise post off our amendment from day to day: Let us ●iue no longer in careless security, like sensual, brutish, and hellish Epicures, that neither believe nor yet respect the judgement to come: that ●ing that cursed Epitaph of Sardanapalus▪ ●●●e, bibe, lude, charum praesentibus exple Poet. Deli●●●s animum: post mortem nulla voluptas: Id est, Eat, drink, play and be merry; li●e in all kind of pleasure▪ for, after d●ath there is no pleasure: That say with the old man in the Poet: Because my days are shor● which I have here to live; To women, wine and pleasant sport, I mean myself to give. Let us not be like those foolish Virgins, that knocked at the gates of heaven too late, when the doors were shut against them: For, after this life there shall be no place for pardon, no●●●●e for Repentance: therefore, in time look to the welfare of thy dear Soul, that thy Soul may far well not for a time; but for ever. One depth (saith the Psalmist) calleth Psal. ●●●▪ for another: The depth of our misery crieth for the depth of God's mercy: let us therefore be as swift in running the race of Christianity, as ou● lives are swift to leave us: let us b● as swift to kill sin in us, as sin is to kill us. O (beloved) let us b●e as swift to pull out the sting of the Scorpion (which is sin) as he is with his sting swift and ready to st●bbe ●s a● the heart, and wound our souls incurably: that when death, ●he end of our Race, shall come (which is m●s● certain, and yet his time most uncertain) it may be unto ●●, ●● it is to all the Saints of God; Ia●●a 〈…〉, 〈…〉 'em ref●i●er●●, ●●●l● ascensi●●is in c●lum▪ id est, The ga●●●● life, the end of miseries, the beg 〈…〉▪ of everlasting refreshing, and the 〈…〉 r of ascension to the highest a●● happiest heavens. So run, that ye may obtain▪ Text. Secondly, Qualiter currendum? id est, How must we run? To obtain. So run. If we will run to obtain, we must run these three ways. First, Directè, recta via, the right way. Secondly, Celeriter seu festinanter: Swiftly or speedily. Thirdly, Perseveranter, Perseverantly, holding out to the end. First therefore, that we may obtain, we must run directly, the right way that leadeth to life. Those that run in a race, will not make the furthest way about the nearest ●ay home (as we say) but they will take the shortest cut that may be, and run the directest way that can be, that they may the rather obtain: So should we run in the right way that leadeth to life, if we will obtain life everlasting. 〈…〉 speaking of man's creation, 〈…〉. s●●th; that H●mo inced● erectus in coelum: id est, Man goeth right uplifting his eyes toward Heaven: Os homini sublime dedit, coelumque tueri Ovid. iussit, Id est, God gave man a lofty face, a face to behold the heavens; whereas other creatures fasten their eyes upon the centre of the world, from whence they came, hanging down their heads to the earth like Bul▪ rushes. As man therefore was created pure and up right in Soul, and strait and right in body, carrying his head toward heaven: so must he run (if ever he will obtain heaven) in the strait way, and right path that leadeth to Heaven. Many there are that seek the Lord, and find him not, because they seek● amiss: so many there are that run (yea all men living are runners) y●● are they far from obtaining, because they run amiss. There are four sorts of groun● yet but one fructiferous: there are four wa●es in the world, yet but ●●● (and that a narrow one) that leadeth to life. Generally, there are but these two▪ the way of Godliness, and the way of In●quity: whereof, the one in the Gospel of Matthew, is called The broad way and th● other, The strait and ●arrow gate: yet S. john (considering the multiplicity of this dangerous Labyrinth) doth cut out this ●road way into three main heads: into luxury, Covetousness, and Pride, ● I●●●●▪ ●6 saying: Whatsoever is in the world, is either the concupiscence of the flesh, the concupiscence of the eye, or the pride of life▪ Haec tria pro trino numine mundus habet: 〈…〉 Id est, This is the trinity which the world doth worship▪ These ways are wide and large, and whole multitudes walk in the same: Magna ple●●●●d● hom●num sed magna solitudo bonorum: id est, There is a great plenty of men▪ but there is a great scarcity of good men. These ways seem pleasant to be walked in, yet Novissima illarum mors est. The end of these ways is death: for the devil, like a subtle fisher, showeth the bait, but hideth the hook: showeth the unprofitable profit, and unpleasant pleasure of sin, but h 〈…〉 th' the hook from men's eyes, which is death, according to that of S. Paul, Stipendium 〈…〉 mors est: The wages of sin is death here, hell and damnation hereafter. Sin seemeth at th● first to fawn upon a man, but yet in the end it will (with Cain's dog) Gen. 4. pluck out the very throats of our souls. In these main roads (the more is the pity) doth the greatest part of mankind run headlong to perdition, without any check of conscience, remorse for their sins▪ or any reclamation in the world. Sin never more then in these our days of the Gospel abounded: the devil hath more followers than Christ, the whole multitude ●●●ed, Crucify him, Crucify him, b●● Mar. ●●▪ 1● there was but one, (and th●t a ●●lly woman) that laboured to set him ●r●e. The saying of Paul to the Romans is verified in th●se our days of sin: There is none righteous, no not one: Rom. 3. 10. 11. 12. There is none that understandeth: there is none that seeketh God: all have gone out of the way, all are altogether unprofitable; there is none that doth good, no not one. Pride, Whoredom, Gal. ●. 19 ●●. ●● Adultery, Fornication, Uncleanness, Wantonness, Idolatry, Witchcraft, Hatred, Debate, Emulation, Wrath, Contention, Sedition, Heresy, Covetousness, Drunkenness, Swearing, Forswearing, Blasphemy, Profaneness, contempt of the Word, despising of God's Messengers▪ and the like abominations are reigning in every angle of this our Island; yea our Land is become a sink of sin, a pit of pollution, and a place of abomination: defiled with iniquity, A vertice capitis, usque ad plantam pedis: id est, from top to toe, having no sound part throughout it: yea, our whole Land is out of course; And it is the great Lam. 3▪ 2● mercy of God that we are not consumed. Yea, these last days of the world are like to the days of Israel's provocation of the Lord in the wilderness: wherein we prefer the slavery of Egypt, above the sweet Manna of heavenly bliss. Yea, that saying of the Prophet is verified of the most part of mankind: That the Children gather sticks, the jerem. 7. 8. Fathers make the fire, and the women bake cakes for the Queen of Heaven: That is, they offered sacrifice to the Sun and Moon, and Planets, which they called the Queen of Heaven. So the beast of Rome with his Antichristian crew doth sacrifice to Mary, making her an idol, and calling her (as in their Salue Regina, and Regina Coeli laetare, doth appear) the Queen of Heaven. They make Ignorance the mother of their Devotion: Sir john Lacke-latine, and Sir Anthony Ignorance are their chiefest Clerks, and best Massmongers. Yea, the world is grown to that height of reprobation, that that which is written in job, is verified of many: They say to Go●, Depart ●rom us, job. 21, 14. 15. ●or we desire not the knowledge of thy ways: who is the Almighty, that we should serve him? Full little thinking that the Lord shall answer them with the like Dis●●●●●e Depart from me, ye Math▪ 7. 2● workers of iniquity. Thus we ●ée how the worldlings run in the race of iniquity, the broad way to the lake unquenchable: some in the race of Atheism, some in Papism, some in Mahumetisme, some in Paganism, but few there are that run in the race of Christianis●●●. But thou that wouldst be saved, thou that wouldst so run that thou mayst obtain, run not in any of these ways, but fly from sin, as from a stinging Serpent, and a biting Cockatrice: For they that do such things, shall not ●al. ●▪ ●●. inherit the Kingdom of God. The right way therefore wherein H●c 〈…〉. we must run, is the way of Godliness, the way of Christianity, the way of the Word of God, framing all our thoughts, words and operations, according to the precise and strict rule of the same: For Factores legis iustificabuntur: id est, The doers of the ●aw shall be justified, saved and glorified. This way of Godliness is a blessed way to walk in: It is sweeter than Psal. ●●. Mat. 11. 3● the honey, or the honey comb: jugum Christi s●●ue est, & onus suum leave: id est, The yoke of Christ is easy, and his burden light. Mandata ●●●s gra●ia ●on 1. joh. 5. 3. sunt: id est, His Commandments are not grievous: and his Commandments Psal. 119. are exceeding large: Her ways are ways of pleasure, and her paths Prou. 3. 17▪ ●s●l. 119. ●●5. prosperity: It is a lantern to our feet, and a l●ght unto our paths: It is a pillar of fire to carry us thorough the wilderness of this world to the Celestial Canaan: It is the power of God Rom. 1. 1●. to salvation to every Believer, both lieu and Grecian: It is able to save our jam. 1. 2●. souls, it is able to make us wise to salvation: is is profitable to teach, to improve, 2. Tim. ●. 15, 1●, 17. to correct, to instruct, in righteousness, and to make us perfect in all good works. It is comfortable in all cases and parts of our life, both in prosperity and adversity; both in life and death: If we fight, it is a sword: if we hunger, it is meat: if we thirst, it is drink: if we be naked, it is a garment: if we be in darkness, it is light: yea (in a word) the Word of God is The highway to Heaven. Enter therefore Mat. 7. 13. in at the strait gate of amendment: and run in the same, from faith to faith, from grace to grace, from virtue to virtue, from strength to strength, till thou be'st a perfect man in Christ jesus. Cast away the works of darkness, Rom▪ 13. 12, 13▪ 14▪ and put on the armour of light: walk honestly, as in the day; not in gluttony, and drunkenness, neither in chambering and wantonness, nor in strife and envying: but put on the Lord jesus Christ, and take no thought for the flesh to fulfil the lusts of it. Be Mat. 10. 16 wise as the Serpent, be innocent as the Dove. Amongst diverse points of wisdom to be found in the Serpent, this is one: namely, She casteth her coat, and so renovateth her age, as Aristotle saith. These three beasts, Arist. de not▪ A● mal. lib. 8 cap. 17. Stellio Tum Vere, tum Autumno, both in the Spring, as also in Autumn, do cast their skins, viz. the beast like a Lizzard, called in Latin Stellio: Quia habet maculas, quasi stellas collo infixas: Because he hath spots in his neck like stars: Lacertus: the Lizzard; and Lacertus. Serpens. the Serpent. And to do this, they go thorough some narrow cranny or other to loosen their skins, and cast them within four & twenty hours. So shouldest thou put off the old man Col. 3. 9 with all his works: And to do this, thou must go Per strictam rimam poeniten●iae: id est, Thorough the narrow cranny, and strait gate of amendment. Meditate therefore (with the Just Psal. 1. 2. man) in the Law of God day and night. Let the candle of faith burn clear in the lamp of thy heart, and nourish it with the oil of love and good works: Walk not in the counsel of the wicked: Psal. ●. ●. stand not in the way of sinners: ●it not in the ●ea●e of the scornful: but run in the Race of 〈…〉 well, that living well, thou mayst dye well, and after death eternally speed well, obtaining that blessedness: Blessed Apoc. 13. 14. are they that die in the Lord. So run, tha● ye may obtain. Text. And that we may run in the race of Godliness, one Caveat is exceeding necessary▪ namely, that we avoid wicked company, which will draw away our hearts from this Race Celestial. Qui ●angit picem, co●●quinabitur Eccles. 13. ab ●a: id est, He that toucheth pitch, shall be defiled therewith▪ Cum sancto san●●us eris, & cum perverso peruerter●s: id est, With the holy thou shalt be holy, and with the ●●●ward thou shalt learn frowardness: for birds of a feather will fly together. It was not lawful for a lieu to converse with a S●●ari●ane if an Hebrew did ●a●e with an Egyptian, it was counted an abomination▪ so must we ●o●nt it abomination, and hold it a point of reprobation▪ to frequent the company of damned hellhounds, and hellish miscreants. Let us therefore fly all occasion and every apparition of evil; let us delight in the company of those that ●eare the Lord, and excel in virtue. Well therefore saith Seneca: Cum illis versare, qui te meliorem S 〈…〉 sunt facturi, vel quos meliores ●ffi●er● possis: id est, Keep company with those that may make thee better, or whom thou mayst make better▪ I command you therefore, brethren, 2. Thes. 3. 6 (as saith S. Paul) in the name of our Lord JESUS CHRIST, that ye withdraw yourselves from every brother that walketh inordinately, and not after the instruction which ye received from me. And (to conclude this point) I give every Christian this good counsel with good King Solomon: My son, if Pro. 1. 10▪ 11, 1●, &c▪ sinners do entice thee, consent thou not: If they say, Come with us, we will lay wait for blood, we will swallow up the Innocent wh●le, like a grave: we s●●ll find all precious ri●he●▪ and ●ill ou● ho●●●▪ wi●h ●poyl●▪ 〈…〉 n thy lo● among ●s, we will have all ●ne pu●se: My s●nne, w●lke not thou in the way with them, refrains thy foot from their path, for their feet run to evil, and make haste to shed job. ●9. 23. 24. blood. O that these my words were written, O that they were written in a book, O that they were written with an iron pen, in Lead, or in stone for ever! O that they were engraven in brass Table of every young man's heart, that so bad company may not be his destruction. So run, that ye may obtain. Text. Secondly, if we will run to obtain, we must run Celer●●er, seu feslinanter, swiftly and speedily. Vita brevis, vita longa (saith S. Bernard:) Bernard. si ●●s ●d metam pervenire, incipe celeriter currere: id est, The liff of man is very short, the way to heaven is very long; if therefore thou wil● obtain, thou must run exceeding swiftly. We see that those that run in an earthly race (and that but for a mean reward) how swiftly do they strain themselves to run? according to that of the Poet: Qui cupit optatam cursu contingere metam, Poet. Multa tulit, fecitque miser, suda●it & alsit. Id est, He that desireth first to touch the Mark, taketh much pains, sweateth abundantly, and runneth exceeding swiftly. Even so should we (that we may obtain an everlasting reward in heaven, run in the path of God's Commandments, being shod with the shoes of the Gospel of peace, like Roes exceeding swiftly. The senseless creatures are a 〈…〉 king-glasse to all Christians in 〈…〉 respect. The Sun (as saith the Psalmist) Psal. ●▪ like a Giant rejoiceth to run his race: that is, valiantly and swiftly: swift in his motion, and speedy in his race, for in the space of 24. hours he compasseth the earth round about, that nothing is hidden from him, and passeth from the one end of heaven to the other, that nothing is wanting in him: So the Lord our God hath set every man his task upon earth, which is: To work out his salvation will fear and trembling. A great work, a short time, a long way from Egypt to 〈…〉 from the gates of hell, to the doors of heaven; therefore, like Giants we ●ad need to run swiftly, lest we come too late, and be shut out of heaven, like the five foolish aforesaid Virgins. As the Sun in the heavens is a looking glass unto us in this regard: so is also the Son of God Christ ●esus, above the heavens to be imitated o● us all in this point. Omnis Christi actio, 〈…〉 ●●str● deb●t esse instru●●io: id est, Every action of Christ ought to be a matter of imitation to us Christians. As he was I●mensus maiestate, in 〈…〉 bilis ●●r 〈…〉, so was he in 〈…〉 is celer●●●●●: id est▪ As he was ●●●at in Majesty, incomparable in 〈…〉 o was ●e also incomprehensible ●● celeri●●e and swiftness. He 〈…〉 wrought the wo●ke● of him that ●ent 〈…〉 y, without ●●y delay in the world. This Bridegroom Christ Iesus ●●●n as the Su●●e▪ went forth out of the Chamber of the highest Heavens, from the bosom of the Father▪ and from the invisibility of the Divinity: and descended down to the earth, and became Man, and was like unto Man in all things, sin only excepted; and valiantly in the Wilderness pitched a field against Satan, that old Serpent and roaring Lion, and overthrew him in the Desert▪ breaking his wily head, and overcoming his chiefest power: fulfilled the Law in every point and tittle, satisfied God's justice for us, appeased his wrath against us: purchased celestial mansions to us, by offering himself in Sacrifice to the Lord of H●sts, upon the Cross at Gol●o●ha for the sins of the whole world: by his death and passion, by vanquishing hell, by conquering death, by his glorious resurrection and ascension, and by sending of the Holy Ghost: He Io●. 16. 28. went from the ●ather, and came into the world; And in short time (yea, in the space of 33. years) wrought the redemption of all believers: And left this world, and went again to his job 1●. 28. Father. The Spouse of Christ considering her Husband's great velocity, celerity Can. 2. 8. 9 and swiftness, saith: Behold! he cometh leaping by the Mountains, and skipping by the Hills, my Well-beloved is like a Roe, or a young heart, etc. Venit, vidit, vicit,: He came from heaven, he saw the earth, and overcame the Dragon. Thus, after Christ's example, should we that profess ourselves Christians, run swiftly in the race of godliness, holiness, purity, and obedience to the commandments of our heavenly Father: Thus should we run, In vestigijs jesus, in the footsteps of Christ jesus, who isVia, veritas Io●. 14. 6. & vita, i. The Way, the Truth, and the ●ife: and the true way to life everlasting. To the performance of which duty, the Lord grant to us his grace (for of ourselves we are not able to set one foot forward to heaven) that so we may be able (to his glory and our Souls everlasting good) to do his will in earth, as willingly, swiftly, and as speedily as the Angels do it in Heaven. Now (dear brethren) that we may run thus swiftly in the race of Godliness, and in the course of Christianity, two things are necessary. First, simus intus vacui, that we be empty within. Secondly, simus extra exonerati: id est, That we be unladen without. First, we must be empty within. Now, what is that which cloggeth us so sore within, and hindereth us from running in this godly Race? Surely that is sin. So weighty a thing is sin, As it Luke 10. sunk down Satan from heaven. So weighty a thing is sin, as it caused the earth to open her mouth, and swallow up cursed Kor●, devilish Num. 16. 32. Dathan, and that abject Abi●am with all their treacherous crew. The Prophet in respect of the weight thereof compareth it to lead, and that worthily: for as lead in the clock can seth, by the weight thereof, the clogs, wheels and gimmors successively to move one after the other: even so the weight of sin doth draw the clogs of our carnal concupiscence, the wheels of our lewd desires, and the gimmors of our untamed affections, from one sin to another▪ according to that of Saint Gregory. Peccatum quod per poenitentiam Gregory. ●on deletur, moxsuo pondere ad aliud trahit: id est, If sin by repentance presently be not done away, by the weight thereof it will soon draw a man to more sin: as we find it exemplisied in the Prophet David, who fell from idleness to concupiscence, from concupiscence to adultery, from adultery to murder. Of the weight of sin the Prophet David speaketh: Mine iniquities 〈…〉 are gone over mine head, and as a weighty burden they are too heavy for me. The Prophet Esay calleth the bands of wickedness heavy burdens intolerable 〈…〉 to be borne. The sins of the world being laid upon the shoulders of JESUS, upon the Cross, were so weighty, and heavy, as they forced him (having the weight of God's wrath for them also upon him) to cry out on this manner to his God: Eli, Eli, Lamasabactham? Mat. 27. 46 My God, my God, why hast thou forsaken me? If the yoke of Christ be easy, and his burden light: Mat. 11. then of necessity on the contrary, must the yoke of Satan (which is sin) be uneasy, heavy, and intolerable to be borne. By which it may appear, that sin is an intolerable burden, and a great impediment to this Christian Race. Let us therefore (as the Chose● H●●. 12. 1. vessel doth exhort us) cast away every thing that presleth us dowry, a●d the sin that hangeth so fast on: ●et us run with patience the race ●h●● is ●et before us. Where it is evident, th●t we cannot run with ●●●●en●●●●e race that is set before us, un 〈…〉 cast away our sins from us, which do hang so fast on us. Moses was not permitted to come near the Lord, before he did discalciate himself: Put off thy shoes: for, the place where thou standest is holy ground▪ So must we put off the dirty 〈…〉 of iniquity, and abandon sin from the c●stl● of our hearts, before we can b●e able to stand in the path way to joys, w●ich is an holy ground: therefore much l●sse are we able to run in the same, and most unapt to run swiftly. Let us therefore (in the name of God) purge our Souls and bodies from sin, with the Hisop of God's grace: Let us separate them from us, and ourselves from them, as fare as the Cast is from the West, and North and South: Let us loath, detest and abhor them, because the Lord doth loath, detest, and abhor us for them: as we have given our members as weapons of unrighteousness, to the service of Satan in ungodliness of this life; even so let us give them as weapons of righteousness, to the service of the Lord, in godliness of life: as we have run in the race of the first Adam, by commission of sin; so let us run in the Race of the second Adam, jesus Christ the righteous, by performance of righteousness: let us cease from sin, and do that which is good, let us seek peace, and ensue it: Let us Plangere plangenda, bewail our sins that ought to be lamented: Gravia peccata, gravia desiderant lamenta, (saith I●idore) great sins require great lamentation: sweet meat must have sour sauce: rejoicing in sin, must have mourning for sin: let us therefore be, Tam proni ad lamenta▪ sicut fuimus ad peccata: as prone to lamentation, as we have been to transgression: as ready to lament them, as we have been to commit them. Let us sweep every corner of our hearts clean, with the brooms of penance, and let us water them with the salt tears of earnest contrition: so that we may be ●it receptaries for the Lord to dwell in; and (being anointed with the oil of grace) we may run swiftly in the race that is set before us, and obtain the reward prepared for us. So run, that ye may obtain▪ Text. Secondly, if we will run swiftly in the pathway to heaven, we must be Extra exonerati: id est, unladen without. Those that run in a race will lay aside their Cloaks, doublets, and such like outward vestments, that they may run the more speedily, and obtain the more assuredly. And so in like ●anner, we must be unburdened of all outward matters whatsoever: especially, of the excessive care and affection that naturally we bear to this wicked world, or else hell and damnation will be our best reward. We must forsake all, if we will be followers of Christ; as Peter said to his Master: Ecce, nos reliquimus omnia, & secuti sumus ●e. i. Behold, we have Mat. 1●. forsaken all, and followed thee. Well and wisely said Peter, (as saith S. Bernard▪ We have forsaken all & followed thee: for he could not have followed Christ laden, as we have an example in the same Chapter of the Young man, Mat. 19 that at that Vende omnia, & da pauperibus: id est, Sell all, and give to the poor, chose rather to leave Christ, then forsake his riches for Christ. Yea, it is a thing impossible for such covetous Churls to run swiftly in the way to life: It is easier for a Camel Mat. 19 ●4 to go thorough the eye of a Needle, then for a rich covetous Carl to enter into the Kingdom of Heaven. Nemo potest Dominis rectè sur●ire duobus: Poet. Id est, No man can serve two Masters: no man serve God and Mammon, God and riches. He that hath his treasure in earth, cannot have his conversation in Heaven: For, where Mat. 6. 21. the treasure is, there will the heart be also. If therefore riches increase, let us not set our hearts upon them. Let us use this world as though we used it not: let us hold all dung for the gaining of JESUS. As Christ said in the Gospel of john: That his Kingdom joh. 18. was not of this world: So should we say, that our delight is not in this world, but our hearts are altogether in the world to come. Let us take no care what we shall eat, or what we shall drink, or wherewith we shall be arrayed. After all these things the mu●kewormes of this world, the Pagans, Infidels, and Heathen people seek, that have neither knowledge of God, nor fear of God before their eyes: but let us cast our care on the Lord; 1. Pet. 5. 7. Mat. 4. for the Lord only careth for us: Therefore as Peter and Andrew left their nets to follow Christ: And as Elisha 1. King. 19 ●●. left his Oxen and his Plough to follow Eliah the man of GOD: See should we leave whatsoever is in the world, to follow the Son of God to Heaven. We read of Crates Thebanus, that ●r●●. ●. (because he could not apply himself to the study of Philosophy in regard of his riches) he took his money, and cast it into the Sea, saying: Ego perdam te, ne tu perdas me: id est, I will destroy thee, lest thou destroyest me. So (if we find that our wealth, or any other thing in this world is an impediment to our Christian race) let us cast them from us, not (as Crates did) into the Sea, that were a fond and foolish thing: But let us cast our Eccl. 11. 1. bread upon the waters: that is, bestow them on the poor, as Christ did wash the young man in the Gospel of Matnew. Thus therefore should we empty ourselves of sin within, and unburden ourselves of the cares of this wicked world without, if we will run swiftly in the Highway to Heaven. So run, that ye may obtain. Text. Thirdly, if we will run to obtain, we must run Pers●ueranter, Perseverantly, and continually holding out to the end of our Race. Those that run in a race▪ though they run never so directly, though never so swiftly, yet if they give over before they come at the ●nd they lose their reward. Even so, if we persevere not in the race of Godliness to the end of our lives, we shall fail of the Kingdom of Heaven. He that diggeth in a golden Mine, till he cometh within five or six fathoms of the gold, and then give over; is not all his labour lost, and all his cost in vain? A Traveller, that having taken upon him a long journey, and in the end giveth over within two or three miles of his journey's end; is not all his labour lost, and are not all his pains likewise in vain? Even so, Nihil prodest cursus bonae vitae, 〈…〉 cons●●m●tur bo●o ●in●: id est, The Race of a Godly life profiteth nothing, unless it be finished with a godly end. If a man had lived in the profession of the glorious Gospel of jesus▪ for the space of twenty, thirty, or forty years, and then prove an Apostata, back-sliding from the same, he is so fare from obtaining salvation, as the end of him is worse than the beginning. So that there is no hope of happiness without perseverance: for as the tree falleth, so it lieth, whether it falleth towards the South, or North: And as a man dyeth, so shall he be adjudged: If in the Lord, then shall he have his portion with Saints: if in impenitency, then shall he have his portion with devils. The Soldier is not guerdoned with spoils, before he hath obtained victory: no more shall we be crowned, before we have been more than Conquerors in jesus Christ Well therefore saith one: Sinullus esset hostis, nulla esset pugna▪ si nulla pugna, nulla victoria: si nulla victoria, nulla denique Corona. i. If there were no enemy, there were no fight: ●f there were no fight, there were no victory: if there were no victory, there were no Crown: Nam nemo coronab●●ur, 2. Tim. 2. nisi qui le●u●●e cert●●●rit: id est, For n● man shall be crowned, but he that fights lawfully. Ideo homines tentantur, ut tentati resistant, resistentes vincant, vincentes coronentur: Men are for this cause tempted; that being tempted, they may resist; resisting, they may overcome; and overcoming, they may be crowned. So that the perseverance is all in all. The woman of Canaan by perseverant crying after Christ, got her Daughter to be dispossessed of the Mat. 15. Devil. The man that had guests come late to his house, by his perseverant knocking, got bread for them of his neighbour at midnight. So by perseverance in the Race of Godliness, we shall obtain the bread of life, Christ jesus, that reigneth at the right hand of his Father in glory for evermore. Chrysostome speaking of this spiritual Chrysostome. Race, saith thus: Incipere multorum, finire paucorum: id est, Many will begin to run in this godly Race, but few there are, that will hold out to the end. Rome began well, and embraced the Gospel of Christ willingly; but with the dog they returned to their Pro. 26. 11. former vomit of Idolatry; and with the Sow that was washed, they wallowed again in the mire of iniquity: So that Friar Mantuan reporteth thus much in commendation of their City: Heu Romae nunc sola pecunia regnat: Mant●●n. exilium virtus patitur: urbs est iam tota lupa●ar: id est, Alas, alas, Covetousness is Queen of Rome: all godliness is banished from thence: the whole City is become a Stews. And hereupon he giveth this Caveat to all Christians: Vivere qui sanctè cupitis, discedite Roma: Poet. Omnia cum liceant, non licet esse bonum: Id est, All you that will live a godly life, depart from Rome; for all things are there suffered save godliness. Oh, it had been better for this whorish ●. Pet. 2. ●1 City, never to have known the way of Righteousness, then after they have known it, to turn from the holy doctrine given unto them: For 〈…〉 ●he latter end is worse with them then the beginning, according to that in the Gospel: If S●tan be cast out, and 〈…〉. 4● ●n●●r in again with seven devils worse th●n himself, the end of that man is worse than the beginning. So julian Emperor of Rome, began well, and for a while embraced the Gospel of Christ: but he proved an Apostata in the end, dying, 〈…〉ing, banning, and blaspheming, and casting his blood into the air. Demas followed Christ awhile, but afterward forsook him: Demas 〈…〉 ●●●h forsaken me, loving this present world. Many of Christ's Disciples 〈…〉 b●cke, and walked no more with 〈…〉 Thou knowest (saith S. Paul) 〈…〉 that all they which are in Asia, are tur●ed 〈…〉▪ of which sort are Phy 〈…〉 and 〈…〉 ogenes. ●o we see, that many have begun well, but few h●ue persevered: but it w●●● better that a Mil stone were 〈…〉 about the necks of such ●●●ol●●s, and cast into the midst of the Sea: For The Lord will tread down Psal. 18. 22. revolters under his feet, as clay in the streets. He that putteth his hand to the Luk. 9 6●. Plough and looketh back, is not fit for the Kingdom of Heaven. He that looketh back to his house and home, having his mind busted in other matters, cannot possibly make good work: even so he that entangleth himself with the things of this present world, is not able to work out his salvation with fear and trembling: for where the dead carcase is, thither will the eagle's resort: and where our treasures are, there will our hearts be also. He therefore that will obtain the Land that floweth with Milk and Honey, must forget the fleshpots of Egypt: And he that will obtain Heaven, must not cast his eyes to the earth: he that is on the house top, must Mat. ●4. 17 not come down to ●e●ch any thing out of his house▪ and he that is in the fields, must not ●●●urne back again to his house. He that is in the way to Heaven, let him not turn back again to this world, lest he be attached of the Lion, and cast into hell. Lot's Wife for backe-looking was turned into a pillar of salt: And so every man that turneth back from the way of godliness, shall be turned into a Firebrand, and burned with unquenchable fire: for whosoever shall deny JESUS CHRIST in this world, shall be denied, the Kingdom of Heaven, of Christ jesus in the world to come. Backe-looking, and back-sliding must no● be in Christians. Let us therefore (with Saint Paul) not look Phil. 3 13. behind us, but to that which is before us; namely, to the reward. Let us fasten our eyes upon heaven gates, and never leave running, till we come at them. The Bride of jesus would not turn back from her holy Race, saying: I Cant. 5. ●. have washed my feet, how shall I defile them? So should every member of the mystical body of Christ say: I have washed myself from my sins▪ and by God's assistant grace, will I never defile myself any more. For he Ecc. 34. 26. that washeth himself (saith the son of Syrach) because of a dead body, and toucheth it again; what availeth his washing? So is it with a man that fasteth for his sins, and committeth them again. Who will hear his prayer? or what doth his fasting help him? Even so, beginning well doth nothing avail a man, unless perseverance be resolved. Thou therefore that wouldst obtain, pull not thy neck out of Christ's yoke: give not in any case; but at the very first step thou settest into this godly Race, resolve to persevere to the end of thy life, come what can come. Manus igitur remissas, & genua soluta Heb. 12. 12 er●gite: id est, Lift up your hands that hang down, and your weak knees: take heed that ye fall not away from the grace of God. Be not weary 2. Thes. 3. 13. 1. Cor. 〈◊〉 6. 13. of well-doing: Stand fast in the faith, and play the men, be strong, take courage to you, and persevere to the end: for he that endureth to the end, 2. Chron. 15. 7. the same shall be blessed. Esto fidelis (saith Saint john) usque Apoc. 2. 10 ad mortem, & dabo tibi coronam vit●: id est, Be faithful to thy death, and I will give thee a Crown of life. Qui vicerit, dabo ei sedere in thr●no, Apoc. 3. 1● etc. To him that overcometh, will I grant to sit with me in my throne. Non enim incipisse, sed perfecisse virtutis H●●●on. est: id est, It is not the nature of Godliness to begin well, but to perfect the work begun: Nec in●hoantibus, 〈…〉 sed perseverantibus praemium tribuitur (saith Remigius:) id est, Neither is the reward given to enterers, but to enders; not to beginners, but to perseverers. Whereupon S. Gregory saith: Inc●ssum curritur, ●i ceptum iter, ante ter 〈…〉 d●●er●●●r: i● est, He is a mad Traveller, that will not see the end of his journey: and he is a fond Professor, that will not labour to dye in the Lord. We read in the Gospel of john, that our Saviour in the end of his life, said in this manner: Opus consummavi joh. 1●. ●. quod ded●ras mihi ut facerem: id est, I have finished the work which thou gavest me to do. And in the hour of his death he said in like manner: Consummatum est, It is finished: So joh. 1●. 3●. should every Christian after the example of his Saviour, labour to finish the work which the Lord called him to do: that so he may (with great peace of Conscience, and with unspeakable solace of heart) say upon his Deathbed, with the chosen V●●sel, in his second Epistle to Timothy: 2. Tim▪ ●. ●, ●. Certamen bonum decertavi, cursum consummavi, fidem serua●●, etc. I h●ue ●ought a good fight, and have finished my course, I have kept the ●aith: therefore henceforth is laid up for me a Crown of Righteousness, which the Lord, the righteous judge, shall give me at that day: and not unto me only, but unto all them that lo●e ●i● appearing. Such was the resolute zeal, and zealous resolution of all holy Ma 〈…〉 in former ages: that nothing 〈…〉 make them forsake the profession of the glorious Gospel of JESUS: yea, this was their constant answer to their bloody Butcherers: Vre, tuned, divelle, lan●a, seca: Idolatua non adorabimus: The resolution of Marty●●. potes corpora ista (O Caesar) cruci●tibus absumere; facere verò ut aliud sentiamus, aut loquamur, non potes: tua s●●itia nostra est gloria: cum nos inter●icere credas, d● carcere corporis liberas: citius saxa, scopulosque & montes d● loco suo moue●is, quàm nobis fidem Christo d●tam eripies: id est, Burn, buffet, slay, devour, hue in pieces: thy abominable Idols will we never worship: thou mayst (O cruel tyrant) consume with torments these our mortal bodies; but to make us think, or speak otherwise then we do, canst thou never do: thy cruelty is our glory: killing us, thou dost but deliver us from 〈…〉 prison of our bodies: thou shalt 〈…〉 remove the rocks and moun●●i 〈…〉 their places, then make us 〈…〉 from the profession of the glorious Gospel of jesus. Such was the resolution of Sydrach, Myshach and Abednego, that rather than they would crouch to Nebuchadnezzars golden Image, which wa● Dan. 3. 1, 23. 60. cubits high, they would be cast into the hot fiery Furnace, which was made seven times more hot, then usually it was for necessary uses. Such was the resolution of blessed Paul, that nothing could separate him from his LORD and Master CHRIST: whose courageous vow we may find in his Epistle to the Romans on this manner: Who shall separate Rom. 8. 35 33, 39 us from the love of Christ? shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? No verily, for I am persuaded, that neither death, nor life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us, from the love of God which is in Christ jesus our Lord, neither the love which we have to God from ●●, who are made his sons through Christ jesus. And ●ndeed that which Paul promised, he performed: for he was beheaded at Rome for the Gospel's defence; although the sword did separate his head from his shoulders, yet it could not separate him from his head Christ jesus. Such was the resolution of the pattern of patience: that though the job. 13. 15. Lord should kill him, yet would he put his trust in him. Such was the resolution of Ignatius, Ignatius. Bishop of Antioch, after Peter, that the ravening Beasts could not make him flinch from his Redeemer: yea, being commanded by the King of Sy●ia, to be torn in pieces of wild Beasts, and being led to the place of execution, the uttered this golden sentence: Nihil moror visibilium, nec invisibilium, modo jesum Christum acquiram: id est, I care neither for things visible, nor yet for things invisible, neither for things seen, nor yet for things not seen: Only, this is my care, that I may obtain CHRIST JESUS, & with him everlasting salvation. And when the Beasts were let lose upon him, these were his last words (as saith S. Jerome) I am God's corn, and the Jerome. teeth of these wild Beasts must grind me in pieces, that I may be pure bread, and fine manchet for Christ jesus his Table in Heaven. Such was the constant resolution of that good old woman Apollonia, Apollonia that she chose rather to have her teeth dashed out of her head willingly, and to be burnt to ashes, then to worship any other god, besides the true and everliving God. Yea, this was the constancy of all holy Martyrs, that they would rather endure a thousand deaths, then shrink back from the word of Life. Peter Peter. was beheaded for the Gospel's defence: james thrown down from an James. high Pinnacle, and his head cloven asunder: yea, almost all the Apostles were put to grievous deaths, some were stoned, some broiled, some put to one death, some to another. Old Simeon (that was cousin german Simeon. to Christ, son to Cl●ophas, and Mary) Bishop of jerusalem, after james was nailed to the Cross, being six score years old and more. S. Cyprian beheaded at Sexti nigh the Cyprian. City Carthage. Polycarpe Bishop of Smyrna, Disciple Polycarpe. to john, was most pitifully tortured to death by fire: yea, for the space of 300. years after Christ, and more, the Lord sent persecution ordinarily to his Church. Willingly did these Saints suffer, and joyfully did undergo all these afflictions for the Kingdom of Heaven sake. Hic ure, hic seca, ut in eternum parcas, 〈…〉 Domine, saith Saint Augustine: i▪ Here burn me (Lord) here slay me, to spare me hereafter: Do what thou wilt (Lord) with my body, so that thou wilt spare my soul. utinam (saith S. Jerome) ob Domini je 〈…〉 mei nomen, atque iustitiam, cuncta Gentilium turba me persequatur & tribulet: utinam in opprobrium meum stolidus ●ie mundus exurgat: tantùm ut ego mer●●d●m jesu consequar: id est, I would to GOD that the whole Nation of the Gentiles, Pagans and infidels would, for the name of my God, and for the glory of his Gospel, persecute me and trouble me: I would to God this mad and foolish world would rise up against me for the profession of God's blessed Truth: only, that I may obtain CHRIST JESUS for my reward. Ammonation, Mercuria, Dyonisia, Ammonation. with diverse other godly women, would run to the fire with their children, as to a joyful feast or banquet, thinking no greater glory on earth, then to suffer for the Gospel of Christ. And thus should every man and woman (as they tender the welfare of their dear souls) resolve to suffer willingly, and bear patiently, whatsoever calamity may befall them in this heavenly Race: considering the torments of Hell, which by revolting they shall undergo, considering the joys of Heaven, which they shall have by patience▪ and considering what others have done before them, as the Martyrs, and what Christ hath suffered for them, that so with perseverance holding out to the end, they may obtain everlasting bliss. The Merchant will thorough fire and water suffering no repulse, that he may have his Pinnace fraught with plenty of pure gold at the Indian Haven, according to that of the Poet▪ Impiger extremos currit mercator ad Indos: Poet. Per mare paup●riem fugiens, per saxa, per ignes. Id est, The painful Merchant adventureth to the foreign Indians beyond the Seas, thorough fire and water, fearing nothing, that he may eschew poverty, and obtain much treasure. Even so, he that will have the Pinnace both of Soul and body fraught with the silver of all earthly prosperity, and with the gold of all celestial felicity, must run the ra●e that is set before him with patience, leaping over the wall of all obvious afflictions, persevering till he cometh at the happy haven of Heaven: that then he (being more than Conqueror in CHRIST JESUS) may triumph over Death, Hell, and Damnation, saying with the Prophet: Ero mors tua, ● mors: id est, O death, I will be thy Hos. 13. 14. death; O grave, I will be thy destruction: and with valiant Paul; Death, 1. Cor. 15. where is thy sting? Hell, where is thy victory? Of necessity afflictions must meet with us that run in the highway to heaven: yea, no man living can be freed from them. All that will 2. Tim. 3. 12. Act. 14. 22. live godly in Christ jesus, shall suffer persecution: we must through many afflictions enter into the Kingdom of God. Whom the Lord loveth, he chasteneth, H●. 12. 6, ●. and he scourgeth every son whom he receiveth; we are bastards and not sons, if we be free from afflictions. ●go quos amo, argu●, & castigo: id est, Apoc. 3. 10 As many as I love, I rebuke and chasten. Qu● diligitur, corrip●t●r: id est, He ha●●● loved, is reproved. The Oxen that are appointed for the slaughter, are let run in sat Pastures; but those that are not appointed for so terrible an end, are daily wrought and subject to much travel. The barren tree is not beaten: but the tree that is planted by the river's side, and bringeth forth his fruit in due season, is sorely shaken, and yéerly beaten. The stones that were for salomon's 1. King. 7. Temple, were squared & hewed before they were laid in the building. So every Christian (who is a lively 1. Pet. 2. 5. stone in this spiritual building, as saith S. Peter) must be hewed with the axe of affliction, and squared with the saw of correction, before he can be received into the triumphnt Church, whereof Christ jesus is the head cornerstone. Ideò Dominus quibusdam hic parcit Gregory. non f●r●endo, ut in aeternum ●e●●at: ideò hic ferit non parcendo, ut in aeternum parcat: id est, The Lord spareth some for a time, that he may punish them for ever: and he chasteneth some for a time, Luke 16. that he may spare them for ever. Dives that was spared on earth, was tormented in hell: and Lazarus that was corrected on earth, was spared in heaven. For Qui vult cum Christo conregnare in regno coelorum: id est, He that will reign with Christ in the Kingdom of Heaven, must cum Christo compati in valle lachrimarum: id est, must suffer with Christ in the vale of tears: qui vult consequi, must sequi: id est, he● that will obtain Christ, must follow Christ: and he that will follow Christ, must take up his Cross and follow him. Christ suffered before he entered into I ●●▪ ●4▪ ●. glory: so must every Christian first suffer▪ before he can be glorified: The I●●. 1●. ●. servant must not be above his Master▪ Si ergo compatimur, conregnabimus: id est, 〈…〉 If we suffer with him, we shall raign● with him. Dulcia non meruit, qui non gusta 〈…〉▪ 〈…〉 Id est, He deserveth not to taste of the sweet, that will not taste of the sour. jovinian, a King, having two sorts 〈…〉 of wine in his Palace, the one sweet wine, and the other sour, decreed that whosoever would taste of the sweet wine, should first taste of the sour: So whosoever will taste of the sweet joys, that run thorough the celestial Paradise, must first with Christ, sup of the cup of salt tears of affliction. No marvel, therefore, if the Prophet in general saith: that many are ●●●●▪ 34. the troubles of the Righteous. No marvel if he compareth afflictions to waves of the Sea: for as one wave dasheth over the neck of another: so one affliction continually followeth another; For God is not like a wasp, that having stung once, can sting no more: but there is a plurality of crosses with God, he can sting again, and again. As one sorrowful messenger came to job after another; even so one affliction visiteth the Christian after another: as the Viper leapt upon PAUL, and leapt off again; Act. 27. even so afflictions leap upon God's servants, and leap off again. Those therefore that run in the Race of Godliness, must not think this strange, neither must they think themselves free from all afflictions: for they are hedged in on every side, with sundry kinds of troubles, and have three deadly enemies continually warring against them. Whereupon job calleth the life of man, a war-fare upon earth, and that worthily: for we fight against three mighty enemies: the Devil, the World, and the Flesh. The first enemy that withstandeth us in the way to heaven, is the Devil, who in respect of his cruelty and might, is compared to a roaring Lion: The 1 Pet. ●. Devil like a roaring Lion, goeth up and down▪ seeking whom he may devour. The second enemy is the World, which is as subtle, as the devil is powerful, for by the p●●●●●s and pleasures therein, it draweth many to the service of Satan. The third enemy, which is the Flesh, is no whit inferior to either of them. For Caesar being asked what was the greatest thing in the world to overcome, said: Seipsum vincere, to overcome a man's own self▪ and his untamed affections. It doth always rebel against the good motions of the Spirit: It is a judas to betray our souls into the hands of old ●euiathan. The Prophecy must be fulfilled: I will put enmity between thee and Gen. 1●. the woman, between thy feed and her feed: Therefore, the Church of God, in this respect is called Eccl●sia mili●●ns: a warring Church: a Church that fighteth manfully under the banner of Christ against the adversary's abovesaid. No marvel therefore (our life being a warfare) if this world be called, V●llis lachrimarum: A vale of tears: for afflictions are so common, that we ●a●e ●lw●●es cause to shed forth whole Oceans of tears with the Proph●● D●u●●, who (although he were a man according to Gods own heart) was a Pelican in the wilderness of this world, whose nature is always to have tears trickling down her Bill: his tears were his meat and drink: He watered Psal. ●. his bed with salt tears, and washed his couch with continual weeping. This is the state and condition of 1. Pet. 5. 9 all God's children in this life, that will run the Race of Christianity: so that we may conclude with job, and say: Man that is borne of a woman, job 14. ●. is of short continuance, and is full of trouble. Seeing then that we are borne to travel, as the bird to flying, let us arm ourselves with patience: let us possess our souls with patience, and let us run the Race that is set before us with patience: Knowing, t●at Non sunt condign● passionis, etc. that the passions that we can suffer in this world, are not worthy of the joys in the world to come. And seeing we are withstood in this way by three mighty enemies, let us, like wise Soldiers: Put on the Ephes. 6. whole Armour of God: the helmet of hope, the breastplate of righteousness, the shield of faith, the girdle of sincerity, the shoes of peace, and let us always have ready drawn the Sword of the Spirit, which is the Word of God, which is able to quench all the fiery darts of Satan, and slay the Dragon in the deep. Moreover, let every Christian (that runneth in the Race of Godliness) know, that as afflictions are by no means to be avoided, so are they necessary for the good of God's children. All things work for the best to them Rom. 8. 2●. Psal. 119. ●1. that love God. And it is good for me (saith the Prophet) that I have been i● trouble, for thereby have I learned thy Law. For affliction to the Godly, Medicina est, non p●na▪ castigatio, non damnatio: id est, is a curing medicine, not a destroying punishment: a profitable chastisement, not a devouring condemnation. For diverse causes therefore doth the Lord suffer his dear children to be afflicted. First, to wean and win them from the love of this wicked world: for in prosperity we are ready to be forgetful of God, and of ourselves also: we are ready (with the deaf Adder) to stop our ears at the voice of the Charmer, charm he never so wisely: The weed is ready to overgrow the corn, and the flesh ready to dominéere over the Spirit: But by afflictions we are brought to hate that, which before we loved, and to embrace that which before we loathed. Well therefore saith Gregory: A●rem● Gregory. cordis tribulatio aperit, qu●●●●●● prosperitas huius mundi claudit: id est, Tribulation doth open the ●●re of ●●● heart, which worldly prosperity doth many times shut. As Antiochus in his prosperity thought himself equal with ●●●▪ yea above God; but having in 〈…〉 of his Chariot, and being in 〈…〉 ty, he sung a new song, saying: I● 〈…〉 stum est hominem mo●●al●m 〈…〉 Deo: id est, O! it is meet and requisite for mortal man to be subject to the immortal God. So Alexander being hurt with an arrow, said: Homines dicunt esse me filium jovis, sed s●gitta haec probat me esse mortalem: Id est, Men say that I am the son of jupiter, but this arrow proveth me to be but a mortal man. So Nabuchadnezzar proudly vaunted himself against the Lord of Hosts in his prosperity: But when the Lord took him to task, metamorphosing this proud king into a base beast, then could he say: That the Dan. 4. 34. Lord was able to abase all those that walk in pride. Thus therefore doth the Lord chassen us in this world, that we may neither be entangled with the love of this world: Nor be condemned with 〈…〉 this world. For as the Nurse, to wean her child seem thirsting after her milk, ●oth anoint her teat with Aloes, or some such bitter thing: even so our heavenly Father, to wean us from the pleasure of this wicked world, doth send us many sharp afflictions in this world. Secondly, the Lord suffereth us to ● be afflicted, thereby to draw us to amendment of life. Before I was troubled, Psal. 119. 67. I went wrong, but now have I learned to keep thy Law. The rod (saith Prou. 29. Solomon) bringeth wisdom. As the rod of Moses striking the Deut. 8. stony Rocks, caused whole Rivers of water to flow therefrom. So the Lord striking upon our stony hearts with the rod of affliction, causeth us to shed forth buckets of tears for our sins committed. Aduersa corporis, animae remedia sunt: Is●d. aegritudo carnem vul● erat, sed mentem curate: id est, The affliction of the body is wholesome Physic for the soul: it killeth the flesh, but cureth the Spirit: it woundeth the outward man, but reneweth the inward. Cum infirmor, tunc fortior sum: i. when I am weak, than I 2. 〈…〉 1●. 10. am strong. Afflictions therefore may be fitly compared to a Goldsmith's Forge, which tryeth the pure Gold, from the impure dross. It is like a purgation, which expelleth corrupt humours from the Body. It is like a Shepherd's crook, whereby the Lord doth bring again his wand'ring sheep to the fold. It is called of the Prophet, Virga jerem. 1. vigilant: i. a watchful rod, a rod that keepeth men in continual watchfulness. The Prodigal child, that wandered Luke 15. fare in the byways of sin, by this sheep-crooke was brought back again to his father's house: So the Lord by this means doth bring home many that have erred from the way of truth, and wearied themselves in the way of wickedness. For as the careful mother cannot see a more amiss in her beloved child, but will immediately wash the same away. So our heavenly Father cannot endure the blemish of sin upon the face of his dear children, but he will wash it presently away with the water of affliction: If thou sinnest to day, he afflicteth to morrow. Thirdly, the Lord suffereth us to be afflicted, that we may the more earnestly call upon him, and the more speedily seek unto him. Mala quae nos hic Gregory. premunt, citius ad Deum ire compellunt: i Adversity that oppresseth us here in this world, doth make us swiftly and speedily run to the Lord. Lord, in their straits they sought Esay 2●. 16 Dan. 13 4 thee. Susanna being ready to be put to death, cried out to the Lord. The Prophet jonas being in the Whale's jonas 2 1. belly, poured out his prayers to the Lord. David in many of his Psalms, being in trouble, called upon the Name of the Lord; especially in the 100L. Psal. De profundis clama●● ad te Domine, ●sal▪ 〈…〉 Domine exaudi vocem meam: id est▪ Out of the deep have I cried unto thee, O Lord: Lord hear my voice, etc. So the Prodigal child being in a strait, sought to his father, de ring 〈…〉 1●. 1●▪ him to make him but as one of his hired servants. So the Disciples, when the ship was ready to suffer naufrage, by reason of the tempest, awaked their Master, saying: Lord, save us, we perish. So Peter being ready to sink, cried Mat. 14. ● out to Christ, saying: Master, save me. Therefore that men may be compelled to seek the Lord, he sendeth afflictions upon them, according to that of good S. Augustine: A Deo premuntur Augustine. iusti, ●t pressi clamant; clamantes, exaudiantur; exauditi, glorificent cum: id est: Men are therefore oppressed of God, that being oppressed, they may cry unto him; crying unto him, he may hear them; and hearing them, he may deliver them; and delivering them, may be glorified of them. Fourthly, the Lord doth suffer us to be afflicted, thereby to try us, whether we will departed from him in time of trouble yea or no. And thus was job tried of the Lord: For though the Lord had permitted Satan to tempt him, his enemies to undo him, his children (by sudden death) to be taken from him, his body to be afflicted from top to toe with Byles, Botches, and Sores, having no sound part throughout: his wife to be an occasion of offence unto him, who in these his distresses should have been a comfort to him: yet notwithstanding all this, job sinned not against his Maker: yea, he was so fare from mistrusting in God, as he said, Though the Lord killed him, yet would he put his trust in him: and so fare from murmuring against him, or cursing him, as with admirable patience in them, he blessed the Lord for them, saying on this heavenly manner: The Lord giveth, and job 1. the Lord taketh away; blessed be the name of the Lord. Thus were the Apostles and the holy Martyrs tried, who were so fare from recantation, as they willingly chose to lose their lines in tribulation. And thus were the three Children tried in the furnace. By affliction are the children of the ●o●d, and the so w●s o● ●eliai disc●r●ed: Even a● 〈…〉 vessel● will break 〈…〉 in pieces when they come to the fire, and the sound only hold out: So the wicked (like counterfeits) will bewray themselves, when they come to the faggot, and the godly only stand to it; as we read in the Gospel of S. Luke: They depart from him in the Luke 8. 15. time of tribulation. Many will (with Peter) vow to follow Christ jesus, and to stick close to him: but when they come to pillars Hall, a silly Maid will make them forswear him. The Lord therefore afflicteth us, to try our Faith, our Patience, our Hope, and other virtues. Faith is exercised in affliction, by Faith. considering the causes of God's permission, and by believing most assuredly his promises concerning our deliverance. Hope is exercised in affliction, by Hope. assuring ourselves of the rewards promised to all those that suffer patiently. Love is exercised in affliction, by Love.. considering the love of Christ in suffering for us: and thereby we are provoked to suffer for him again. Obedience is exercised in affliction, Obedience. by conforming our wills to the will of Christ, saying with Christ, Not as we will, but as thou wilt, O Lord God of Hosts. Patience is exercised in affliction, Patience. by suffering quietly, willingly and cheerfully, and by welcomming them sent of God for our good. Humility is exercised in affliction, Humility. by abasing ourselves in the sight of God, acknowledging that they are but as flea-bite, in respect of the torments of hei, which by our lewd lives for evermore we have deserved. Fifthly, the Lord suffereth us to be afflicted in this world, that the greatness of his power, & the infiniteness of his mercy might be shown in the delivery of us. We read in the Gospel of john, that the Apostles having asked our Saviour the reason why the man was borne blind, he answereth them; joh. 9 2, 3. Not for his fathers, nor for his own sin, but that the works of God should be shown on him: From which we may truly gather thus much: namely, that the man was borne blind, especially to this end, that our Saviour might have occasion to show the greatness of his power in curing him. Again in the same Gospel, we read that Lazarus died to this end, that God might be glorified in raising him from death. The wonderful joh. 11. power of the Lord was showed in the delivery of the three Children from sire, by his Angel: of jonas from drowning, by the Whale: of Susanna from death, by Daniel: of Daniel from the L●ons, by his own immediate power: of Eliah from starving, by the R●…ens: And our gracious Sovereign Lord, King james, from the sword in Scotland, and from the Powder-treason in England by his extraordinary favour, and wonderful love, which he had to this his gracious servant: which the Lord in mercy vouchsafe unto him, and his Royal Progeny for evermore. Thus the Lord bringeth men into deep afflictions, that his power might be shown in bringing them out again: Dominus deducit ad inferos 1. Sam. 2. 6 & reducit: id est, The Lord bringeth to hell, and bringeth back again▪ to great afflictions, and out of them Poet. again: una eademque manus, vulnus, opemque tulit. The same hand that woundeth, the same hand cureth: Vulnerat, ●ob. 5. 18. & medetur: percutit, & sanum reddit: ● He maketh the wound, and bindeth it up: he smiteth, and his hand maketh whole. So that howsoever many are the troubles of the righteous in their journey to heaven, yet the Lord powerfully in his good time delivereth them out of all, if he seethe it best for their good: otherwise suffering for the testimony of the truth, and the glory of his name, they shall change this life for a better. Thus have I somewhat largely spoken of Afflictions, both in regard of their necessity, as they cannot be shifted of any that run in the way of Godliness, as also in regard of their conveniency, being more help than hindrance in this spiritual journey, that so we may make good use of them, when it shall please the Lord to send them. And thus much shall suffice for this third point: namely, for perseverance in this course of Godliness, beseeching the Lord of his goodness to give us grace, that we may not shrink back for fear of afflictions, but wade throrow with patience, holding out in this Race, to the end of our Race. So run, that ye may obtain. Text. The third thing in order to be spoken of, is Pr●mium promissum: id est, the promised reward: But before I enter into the handling thereof, one thing necessarily must be observed, and that worthy of annotation. The Apostle saith not here: Seem s● to 〈…〉, that ye may obtain: or make ●● outward sh●w of running: 〈…〉 ●● run, that ye may obtain. ●n which speech, he excludeth all hypocrisy, and banisheth all counterfeit godliness from this Christian Race: For in this visible Church there are many that outwardly profess CHRIST, but inwardly serve Belial: Christians in name, but Reprobates in deed: Saints in show, but devils in conversation. Many Hypocrites there are, like painted Sepulchers, dissembling Pharises, fair without, but foul within: Lambs in apparition, but Wolves in condition: Ones habitu, Bernard. (as saith S. Bernard) Vulpes actu, & crudelitate lupi● id est, Sheep in show, Foxes in deed, and Wolves in cruelty. Mente sub agnina latitat mens saepè lupina: Poet. Id est, They have Lambs skins, but Wolves hearts. Yea, howsoever they seem to be members of Christ's body, courteous and kind to the flock of jesus, zealous lovers and earnest embracers of the sincere milk of the word, running in the path of true godliness: yet nevertheless, they are a Mat. 3. 7 generation of Vipers, of whom the Evangelist speaketh, ready to suck out the very heart blood of the Saints of God, and rend them in pieces like ravening Wolves: they have Mell in ore, fell in cord: id est, Honey in their mouths, but gall in their hearts; sugared words to entrap, but poisoned hearts to torment: carrying themselves like judas, who saluted his Master with a kiss, having the poison of Asps lying under his lips: For Quando bonum ore faris, mala corde tamen Poet. meditaris, Oscula quae Domino Iudas dedit, haec mihi tu da●: Id est, When men speak well, and think ill, their kindness is treason, as was the kiss of judas. And for all other enmities in the world, this is the greatest, as saith Cassiodorus: Gravissimum 〈…〉. inimicitiae est genus, cord adversarios, & lingua simulare devotos: id est, This is a most grievous kind of enemy, when men pretend much love in tongue, and bear much more malice in heart. These cursed Hypocrites, these dissembling Hellhounds, and these venomous Vipers, are the very pictures of the Devil, and lively representations of the old Serpent: For as the Devil lieth, coggeth, counterfeiteth and dissembleth: so do these. The subtle Serpent pretended great kindness to our first Parents, counselling them to eat of the forbidden fruit, that so they might see, and be as gods; but he intended their everlasting destruction: so these crafty Foxes seem to be charitable Christians, and to give good counsel wheresoever they become: but yet they devour 〈…〉 Widow's houses, and that under colour of long prayers. The subtle Serpent seemeth to be an Angel of light, but yet he is a devil of darkness, settered with the chains of everlasting darkness. So A 〈…〉. these Apes of the Devil, do bear an outward show of holiness and purity: yet they are Wells without water, and clouds carried about with every tempest, to whom the black darkness 2. Pet. 2. 17 is referned for ever. These Hypocritical mock-gods may fitly be compared to Idols: For as an Idol hath an outward shape of 〈…〉 in 〈…〉. a living man, but yet hath no life at all within: So Hypocrites seem to live by the life of grace, yet are they dead in sin, and rotten in corruption. They are new upstart Giants, having two faces under one hood: they come near unto God with their 〈…〉. ●9 ●3 mouths, and honour the Lord with their lips, but their hearts are fare removed 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 serve God in show, but not in truth: they bear (with the Figg●●trée) great store of leaves, but no fruit at all. But alas, alas, these Hypocrites (that thus deceive themselues, having their reward on earth, which they through vain glory, greedily look for at the hands of men) shall never obtain a Crown of righteousness, being altogether unrighteous, but they shall have their portion with Hypocrites, where shall be weeping, wailing 〈…〉 ●5. ●5 and gnashing of teeth. For the Lord abhorreth all hollow hearts, and double tongues, all outward odlations and sacrifices, all outward show and hypocritical 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. Counterfeit godliness is so fare from holiness, a● it is double ungodliness. I say therefore unto thee with Saint Chrysostome▪ Aut esto quod appares, aut appart 〈…〉; 〈…〉 id est, Either be as thou seemest or seem as thou art. It is not seeming, but being that shall go for pay: Non auditor's s●d f●●●or●s legis iustisic ibutur: id est, No● the hearers, but the doers of the ●●●● shall be justified: N●● eandem presidents, sed eidem obedientes glorifi●●●untur: id est, Not professors, but performers shall be glorified. Woe therefore to all hypocritical Mock-gods, that run not in the Race of Christianity, as they boast themselves by profession; they shall roar at the gates of heaven, and say: Lord, Lord, have we not by thy name prophesied? and by thy name cast out devils? and by thy Name done many good works? have we not professed thy Gospel, and borne the name of thine? But because they did not the will of our heavenly Father, our Saviour shall send them packing to hell, with a Nescio vos: professing on this manner unto them: I never knew Mat. 7. 22. 23. Mat. 23. 23 you, depart from me, ye workers of iniquity. O ye viperous Serpents, O ●ee generation of Vipers, how shall ye escape the judgement of hell? Let every Christian therefore beware of the leaven of the Pharises, which is Hypocrisy. Beware of false Prophets, which come unto you in ●●●. 〈…〉. Sheep's clothing, but inwardly are ravening Wolves: ye shall know them by their fruits: do men gather grapes of thorns, or figs of thistles? Walk wisely towards them that are Col. 4. 5. without, redeeming the time, for the days are evil. That you may therefore prevent the damned traditions of this devilish brood, I say unto you, as our Saviour said unto his Apostles a little before his Passion: Behold, I have told you Mat. 24. 25 before. Let every Christian therefore (avoiding all counterfeit and hypocritical profession) run in the Race of godliness, serving the Lord with all his heart, with all his Soul▪ with all his strength, in holiness and righteousness all the days of his life. God calleth for our hearts: My son, give me thy heart: The Lord Pro. 23. ●● August●ne. (as saith S. Augustine) Quia totum fecit, totum exigit: id est, Because he made all, he will have all: not a piece of the heart, nor a room in thy heart, but the whole heart, for the Lord is a jealous God: and as a jealous husband cannot endure, that his wife should give her heart or any part thereof, to any other man▪ so the Lord cannot abide that we should give 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 JESUS, bathed in the blood of the Lamb, and throughly cleansed 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 David begged: Create in Psal. 51. 10 me a new heart, O God, and renew a right Spirit within me. Let us therefore (I beseech you brethren, by the mercies of God) give up our bodies a living Sacrifice, holy and acceptable unto God, which is our reasonable serving of God: and let us Rom. 12, 1, 2. not fashion ourselves like to this world: but let us be changed by the renewing of our mind. In stead of dead beasts, let us give up our bodies, which are lively Sacrifices: And in stead of the blood of beasts, which was but a shadow, and pleased not God of itself, let us give up the acceptable sacrifice of the spiritual Man, framed by faith, to Godliness of life; Let us sanctify the Lord 1 Pet. 3. 23. in our hearts, who daily calleth for our hearts: let us say with David: My Soul, praise thou the Lord, and all Psal. 103. 1. that is within me, praise his holy name: Let us praise him in his Sanctuary, and in the firmament of his power: let us praise him in his mighty acts, and according to his excellent greatness: let us praise him in the sound of a Trumpet, upon the Viol and Harp: yea, let every thing that hath breath praise the Lord: And that not only in word and in tongue, but in deed, and in truth: not in outward show and profession only, but in our pure lines, and holy conversations: that so running in the Race of Godliness to the end of our lives, we may be blessed for ever: and glorifying the Lord God by our holy conversations in this world, we may be eternally glorified of the Lord our God in the world to come. So run, that ye may obtain. Text. The last thing to be observed in this heavenly Race, is, Praemium promissum: The promised reward, to all those that run lawfully: so great a reward it is, as should stir up every Christian to run in the Race of Godliness. If the King of his Princely bounty would offer 10000 pounds to him that should first come at a miles end: would not thousands hazard their lives, and adventure a surfeit willingly, that they may obtain the same? But the Lord hath offered us a Kingdom: Yea, it is the pleasure Luke. 12. Heb. 13. 14 1. Pet. 1. 18. of our heavenly Father to give us a Kingdom: an habitation not made with hands, nor purchased with gold and silver, but with the blood of the immaculate Lamb: And shall not we labour and strain ourselves with might & main, to run the race that is appointed for us? How will men toil and moil for a little trash? How will men use all their wits, and bend all their studies to be worldly rich? Alas, those are dung in respect of this reward: shall we not therefore much more labour for the meat that shall never perish, & for this glorious reward that shall never be taken from us? The greatness of this reward is painted out unto us in the holy Scriptures, by the diversity & greatness of the names thereof. For first it is called by the name of Regnum coelorum: i. The Kingdom of Heaven: for there they enjoy great liberty, honour, power, pleasure, glory, and all good things whatsoever. Secondly, it is called by th● name of Regnum Dei & Christi: id est, The Ephe. ● 21 Kingdom of God and of Christ: because that jesus Christ (having over come death, hell, and damnation, together with all the enemies that did oppose us in the way to heaven) doth rule there, and govern his Church triumphant with heavenly peace and everlasting tranquillity. Thirdly, it is called by the name of Paradisus: id est, Paradise: in respect Luk● 23. of the abundant plenty of all good and pleasant things, which the Saints can either wish or possibly desire. Fourthly, it is called by the name of Caelum tertium▪ id est, the third heaven: 2. Cor. 12. which is called Coelum Empyraeum, i. igncum: not in respect of fire, but in respect of the glorious light that shineth therein: For it is Situ altissimum, quantitate maximum, naturà purissimum, luce plenissimum, capacitate amplissimum: id est, High in situation, great in quantity, pure in nature, full of light, and exceeding large: Able to receive ten thousand times more persons, than there are drops of water in the sea, or s●●d lying by the shore. Fiftly, it is called by the name of Sancla Ciuit●s: an holy City, built Apoc. 21. 10. with most precious pearls: because the company that dwell therein are holy and pure, shining in holiness, and glistering in purity, as the portals of the burnish Sun. Sixtly, it is called by the name of Summa be ●titudo: inestimable blessedness: Because the Saints enjoy the full presence of the blessed Trinity, wherein true bliss consisteth. seventhly, it is called by the name of Vita aeterna: Life everlasting: because there shall be no more death, nor lamentation, no more crying nor sorrow, but the Saints shall enjoy these blessed joys, so ●ong as God shall be God, which is for everlasting. This is the reward promised to all those that will run in the race of Godliness, holding out to the end. A large reward, and no man knoweth it, but he that enjoyeth it: Adeò magna est, quod nequit numerari, adeò pretiosa, quod n● qui● comparari, adeò diutina, quòd nequit terminari▪ id est, So great is this reward, as it cannot be numbered: so precious, as it cannot be valued; so lasting, as it is everlasting: it is great without quantity; sweet without quality; infinite without number; everlasting without end. So great is this reward, as neither ●e hath seen, nor ea●e hath heard of 1. Cor▪ ● he like, neither can it be expr●sted of 〈…〉 ●a●● of man. Quod 〈…〉, saith S. Augustine) Diligentibus se Augustine. Deus side non capitur, spe non attingitur, charitate non comprehenditur, desideria & vota transgreditur, adquiri potest, aestimari non potest: id est, That which the Lord hath prepared for those that love and fear his Name, is not fully attained to by faith, neither fully retained by hope, neither fully contained by charity; it fare surpasseth the desires of men & Angels: It may be in some measure be obtained, but valued it can never be. Deus (saith S. Bernard) est mel Bernard. in over, melos in aure, & iubilus in cord: i. God is honey in the mouth, melody in the ear, & joy in the heart. Ibi nihil in tus fastidiatur, nihil foris quod appetatur; ibi rex veritas, lex charitas, possessio aeternitas: id est, In heaven there is nothing that may seem fulsome or loathsome; out of Heaven there is nothing that may be wished or desired, (for then were there no perfection in heaven; for, Persetium est, cui nihil addi potest: i. There is perfection, where can be no addition:) there the King is Verity, the law Charity, & possession Eternity. Saint Augustine speaking of the joys of heaven, saith thus: Ibi laetitia sine Augustine. tristitia, locus sine dolore, vita sine labour, lux sine tonebris: ibi i●uentus semper vigescit, & nunquam senescit: ibi dolor nunquam sentitur, nec gemitus unquam auditur: ibi tristitia nunquam videtur, sed aeternum gaudium possidetur: id est, There is mirth, without moan; place without pain; life, without labour; light, with out darkness: there youth always flourisheth, and never decayeth: there is no torment felt, no howling heard, no sorrow seen, but possession of everlasting joys. Ibi est summa, & certa tranquillitas, Augustine. tranquilla foelicitas, foelix aeternitas, aeterna beatitudo, & beata Trinitas: id est, There is great tranquillity, tranquil felicity, happy eternity, everlasting blessedness, and the blessed Trinity. O gaudium, super gaudium, vincens omne Augustine. gaudium, extra quod non est gaudium: quando intrabo in te, ut Deum meum videam, qui habitat in te? id est, O joy a 'bove all joys, fare surpassing all joys, without which there is no joy: When shall I enter into thee, that I may see my God that dwelleth in thee? This holy man Augustine, considering the greatness of the joys of heaven, saith on this manner: Faciliùs exponi Augustine. potest quid non sit in coelo, quàm quid sit in coelo: id est, A man may sooner tell what is not in Heaven, than what is in Heaven: for the joys which are there, are innumerable. Even as a learned Geometrician, finding Hercules his foots length upon the high hill Olympus, drew out his whole picture by the proportion of the same, though fare unequal to it: so we may guess at the greatness of the joys of Heaven, though far unequal to them. As the Queen of Sheba, having heard the wisdom of Solomon which before she believed not, said to Solomon: Lo, the one half was not told me: So the Saints of God enjoying the unspeakable joys of Heaven, may say; it is true which we have heard concerning the joys of Heaven by the mouth of preaching Ministers▪ but lo, the thousand part of them was not told unto us. The greatness of these joys do appear in the entertainment of the faithful Servant into joys by our Lord jesus, saying: Enter into thy Master's joy: Our Saviour saith not, Let thy Master's joy enter into thee: but Enter thou into it: showing unto us: that the joys of Heaven are so many, as the thousand parts of them cannot be contained in the soul of man. Thus at large have I spoken of this reward, the more to allure all men to run in the Race of Christianity, which is the high way to this glorious reward. Four things there are, that being well considered, are excellent motives to cause men to leave the broad way of iniquity, and to betake themselves to run in this Race Celestial: The day of death: The day of doom: The joy; of Heaven, and the torments of Hell Let every Christian therefore (as he tendereth his everlasting salvation) cast his eyes upon this reward, and run in the race of Godliness, so long as life shall last; that whensoever it shall please the Lord to call him out of the vale of tears, he may (having his name written in the book of Life) be welcomed into his Master's joy, with this blessed harvest song: Come thou blessed of my Father, inherit the Kingdom prepared for thee, from the beginning of the world: To the which thrice-blessed Kingdom, he bring us that hath so dear bought us, even jesus Christ the righteous, who hath taken away the sins of the world: To whom with God the Father, and God the Holy Ghost, three Persons, but one eternal and everliving God, we ascribe both now and ever (as is most due) all power, glory, dominion, and thanksgiving. Amen. A MORNING PRAYER. O Most glorious God, the Father of our Lord jesus Christ, and in him our Father, the Fountain of all our welfare, and the giver of all grace: we thy poor children (according to our bounden duty) are at this present assembled together before thee in Prayer, to offer up even from the ground of our hearts, the Morning Sacrifice of Thanksgiving, for all thy loving mercies, and tender kindnesses whatsoever, bestowed upon us. We highly bless thy Majesty for electing us in thy Christ to life eternal, before all worlds, for creating us after thine own most glorious Image in purity and perfection of holiness, for justifying us by the perfect obedience of thy Son, for sanctifying us by thy holy Spirit: and for the hope that thou hast given us of our future glorification with thee hereafter in Heaven. We also return unto thee all due and possible praise, for preserving of us hitherto of thine especial goodness and mercy; supplying abundantly all our necessities both in soul and in body: and at this present we hearty magnify thy name for thy watchful providence over us this night, and for thy blessing upon us and ours, keeping us from diverse dangers, that might justly for our sins have come upon us, both spiritual and corporal. O what shall we render unto thee for all these thy mercies done unto us? what are we, that thou shouldest thus respect us? or what are our deservings, that thou shouldest thus esteem us? To us (O Lord) to us most miserable sinners, there nothing belongeth but shame and confusion. If thou (Lord) markest strictly what is done amiss, who is able to abide it? O how fare doth thy mercy exceed thy justice? O the deepness of thy favours towards us? So unsearchable are they, as no man can express them, so unutterable, as no man can declare them. And (most merciful Father) we humbly entreat, for thy Christ's sake, the continuance of these mercies towards us: bless us this day and ever with thy heavenly protection and benediction, guide us by thine own Spirit into all godliness, that we may profitably and conscionably walk before thee in our vocations, both general and particular: bless us in the house, and bless us in the field, bless us in the basket, and bless us in the store: bless us in our out-goings, and in our come in, compass us on every side with thy mercies: guard thine Angels round about us: keep us from the evil of this world, and every work of darkness; and sanctify both our souls and bodies with thy fear to thy service, that as heretofore we have served the Devil and the World by profaneness, so ever hereafter (redeeming the time) we may apply ourselves unto holiness. To which end we most earnestly crave (O heavenly Father) the presence of thy Spirit always to direct us, the powerful preaching of thy Gospel always to instruct us, the holy use of thy Sacraments always to confirm us, that (all heresy and ungodliness removed fare from us) by these means sanctified unto us, we may glorify thy holy Name, by our holy conversations in this life, and be glorified of thee everlastingly in the life to come. And because (by reason of our sins) in stead of thy mercies we have deserved thy furious indignation against us: we therefore seriously beg at the Throne of thy mercy, in the meritorious mediation of jesus Christ, that thou wouldst remove fare from us and our Land, all thy fearful and heavy judgements whatsoever; as famine, pestilence, sword, and the like; and give us all grace from the King to the beast, that we may be truly humbled for all our iniquities, that we repenting us of our evil, which is sin, thou mayst be pleased to repent thee of thy evil, which is punishment for sin. Hear us (O blessed Lord God) in these our Petitions, pardoning our sins, and granting to us all our requests, with all other thy graces that we stand in need of, that may make for thy glory, and the saving of our poor souls, at the dismal day of judgement, and that for Christ jesus his sake: To whom with thee and thy blessed Spirit, three glorious persons, but one immortal God, we desire to return all possible praise, power, Dominion, and Thanksgiving, this morning, and everlasting, Amen. AN EVENING PRAYER. O Most gracious God, and in jesus Christ our most loving and most merciful Father, the Father of all mercies, and God of all consolations: we thy poor servants do most humbly cast down ourselves before the Throne of thy dreadful Majesty, confessing and acknowledging our manifold sins, from time to time most grievously committed against thee, in thought, word and work: O Lord our God, we must needs confess with mourning and sorrowing hearts and spirits, that we were all borne in sin, all conceived in iniquity, and that all our life hitherto hath been most fearfully corrupted, and stained with all manner of sinful transgressions, to the great dishonour of thine own Majesty, to the great discomfort of our own souls, and to the everlasting confusion both of soul and body in thy just justice and judgement in the world to come. Yea (O Lord) we cannot but confess that (so soon as ever we came into the world) thou mightest justly for our sins have taken us both body and soul, and given us our portion in the lake that burneth with fire and brimstone: it is thy great mercy that thou hast spared us hitherto, and not consumed us from the face of the earth. To thee therefore (God of endless compassion) we most miserable wretches make our piteous moan: to thee in Christ jesus, we come now for mercy: hear us, heal us, help us, and have mercy upon us, pardon and forgive us all our sins, let shine thy favourable countenance towards us, and say unto our souls that thou art our salvation. Thou hast promised in thy holy and heavenly Word, that a broken and a contrite heart thou wilt not despise. Fulfil therefore now (O Lord) this thy gracious promise to us, that are weary and laden with the affrightments of sin, and that offer up our prayers with groans that cannot be expressed. Wash us (O Lord) in the blood of jesus Christ, make us clean within and without, by thy sanctifying and renewing grace, preserve us both in body and soul from the guilt and punishment of all our misdoings, assure our consciences of the same by faith, and seals us by thy good Spirit to the day of redemption. And (heavenly Father) we humbly entreat thee to work thy good work in every soul of us, to give us faith in thy promises, zeal to thy glory, love to thy truth, obedience to thy will, care and conscience to walk upright before thee in all our ways, and to offer up our souls and bodies a lively sacrifice to the service of thy Majesty, in holiness all the days of our life to come. And in these our prayers, we crave also (at thy merciful hands) thy gracious blessings for all thy faithful Children, and elect persons, wheresoever dispersed, and howsoever distressed upon the face of the earth; and more especially for these thy churches amongst us, of Great Britain, France, and Ireland: replenish the Kings most excellent Majesty with all necessary graces meet for so worthy a Personage: Redouble thy gracious Spirit upon our most hopeful Prince, and multiply thy blessings upon all His Royal Issue. Bless all the Nobility of our Land, all the reverend Clergy, from the highest to the lowest; all of the civil Magistracy; all Schools of learning, with the two Universities of Cambridge and Oxford, and all the Commons of this Realm; show pity upon all thine that are in any kind of tribulation, or affliction, especially upon all those that suffer persecution for thy Gospel's truth: comfort all those that lie languishing in spirit, Soul-sick at the heart, for remorse of their sins; say unto their Souls that thou art their Redemption. Bless moreover (we beseech thee) all that are dear and near unto us in the flesh, as our Parents, Father, and Mother, Brother and Sister, and Kinsfolk, together with our dear Friends, and Christian acquaintance, absent, or present: Lord be present with them, and keep them as the apple of thine own eye, from every evil work and way, to thy everlasting Kingdom and salvation. And (holy Father) we finally entreat thee to redouble thy gracious blessings upon every one of us, at this time humbled in Prayer before thee: bless us bodily and spiritually, give unto our bodies comfortable rest and sleep, that so we may be the fit to do the works of our several vocations before thee: and grant unto our souls the continual assistance of thy grace, that they may never sleep in sin, but that they may be always waking and waiting for the coming of our Lord jesus to judgement; that so Soul and body may be preserved from the evil of sin in this life, and from the evil of damnation in the world to come, and that for Christ jesus his sake our sole Saviour and only Redeemer: to whom with thee and thy blessed Spirit, three glorious persons, but one Essential God, we offer up all possible Thanksgiving and praise this evening and everlasting: Amen. FINIS. Tormenting TOPHET, OR, A TERRIBLE DESCRIPTION of HELL, Able to break the hardest heart, and cause it quake and tremble. Preached at Paul's Cross the 14. of june. 1614 The fifth Edition corrected and amended. Esay 30. 33. Tophet is prepared of old; it is even prepared for the King: he hath made it deep and large: the burning thereof is fire, etc. Printed at London by George Purslow, and are to be sold by John Clarke. 1620. TO THE RIGHT Worshipful and my very dear friends, Sir Lestraunge Mordaunt of Massingham Hall, in the County of Norfolk, Knight Baronet, and Lady Frances Mordaunt, his most loving Bed-fellow: HENRY GREENWOOD. Wisheth all increase of Grace in this Life, and Eternal Life in Life to come. IT is, and hath been long since (Right Worshipful) the custom of the Learned, that when they commended to public view (therein aiming a● common good) their Christian pains and divine endeavours (knowing that the truth hath and always had many oppositions and detractions) to present them to men of high place, and well affected in Religion, that so their works might pass with less fear, and danger of disgrace and opprobry: I (though unlearned) making bold to imitate their Christian policy herein, have presumed to present that doctrine to your Worship's eyes, that lately in public place was sounded in your ears, both of which senses are great instruments in the furtherance of our souls in the way of God's Kingdom; for as the ear conveyeth grace to the affections of the soul; so the eye bringeth much matter to the understanding of the mind; nay, the ear cannot so often be an Andito, as the eye an Orator to the Conscience. For which cause (your Worships nothing more affecting than growth in grace and Religion) I have attempted to commend to your often consideration, Tormenting Tophet: for as nothing allureth the heart to grace, more than God's mercies, so nothing is more prevalent against sin than his fearful and terrible judgements. If therefore your gracious Worships shall vouchsafe to accept of these my poor presented pains, it will give much content to mine own heart, & (doubtless) answerable comfort to your own souls. And to conclude, as the Lord hath abundantly blessed your Worships with graces internal, & blessings external; So (to use the words of the Apostle) the very God of peace sanctify you still throughout, and I pray God that your whole spirits, and Souls, and bodies, may be kept blameless to the coming of our Lord jesus Christ, Amen. From Hempsted in Essex, january, 10. 1629. Your Worships always 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 subject most necessary in these days, wherein Iniquity hath gotten the upper hand: the greatest part of mankind laboureth of this dangerous disease; namely, hardness of heart and contempt of all grace: I therefore for the removing of this damnable evil, have prepared this Tormenting Corrosive. Blame me not, if I be too bitter in denouncing Gods judgements against sin, the presumption of the time compels me, this only is the aim of my intention herein, that many may be saved from the damnation hereof. Thus commending this Tractate to thy Christian consideration, and thyself to Gods most blessed protection, I rest Thine everloving and welwilling brother in the Lord, Henry Greenwood. Tormenting TOPHET, Or, A terrible description of Hell, able to break the hardest heart, and cause it quake and tremble. Esay. 30. 33. Tophet is prepared of old; it is even prepared for the King▪ he hath made it deep and large: the burning thereof is fire and much wood: the breath of the Lord like a River 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 own most glorious Image, in purity, and in perfection of holiness both in soul and body, yet withal he gave 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 himself, being a creature. A reason whereof S. Augustine giveth Augustine. in his book of Confessions: Because the Lord created man ex nihilo, of nothing: therefore he left in man possibility to return 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 given Adam an immutable, and unchangeable nature, he had created a God, not a man: for this is a main truth in Divinity, immutabiliter esse bonum proprium solius est Dei: id est, to be immutably, and unchangeably good, only proper to God. Adam therefore being thus created, that he might either stand or fall, by the Devil's subtle suggestion, and by the abuse of his own free will received a double downfall, the fall of sin by disobedience, and the fall of death by sin, the last fall, being the wages of the first fall, as ye may read Rom 6. last verse: The wages of sin Rom. 6. 23. is death. The Lord therefore having pity upon this his miserable estate, vouchsafed in his Son to show mercy upon some by election to salvation: as to show justice upon other some by reprobation to damnation. According to which irrevocable decree, the LORD hath prepared even from the foundation of the earth, answerable places: a glorious habitation for the one, and a terrible dungeon for the other. Which general truth is confirmed in the words of my Text, having 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, spiritual and corporal, temporal and eternal: so doth he threaten in his justice terrible vengeance to their enemies, the Idolatrous Babylonians and Assyrians, not only temporal, but also eternal, not to the mean subject alone, but to the King himself; saying: Tophet is prepared of old, it is even prepared for the King, etc. Not to insist therefore too long upon introductions, lest it should be said to me, as once a flouting Cynic said to the Citizens of Myndus, a little City with great gates: Shut your gates, lest your City run out: I come to the Text itself, which containeth in it a terrible and lamentable description of Hell, prepared of old, for the tormenting of all people of the world, of what estate or condition soever they be, even for the King. For Tophet is prepared of old, it is even prepared for the King, etc. In which terrible Description of Hell, I observe so many severals, as the Beast had heads in the Reu. 13. 1. Revelation, 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 wretches: yea even for the King: It is even prepared for the King. Thirdly, the impossibility of getting out, once in: He hath made it deep. Fourthly, the great number that shall be tormented in her: expressed in this word, Large. Fiftly, the extremity and bitterness of the torments of Tophet: the burning thereof is fire. Sixtly, the eternity and everlastingness of the torments of Tophet: much wood, so much, as shall never be wasted. seventhly, the Author or inflictor of these fearful tortures: and that is the Lord offended: in these words, The breath of the Lord like a River of brimstone doth kindle it: wherein I note the severity of God against sin and sinners. The certainty of this place of torment The first part. is here described by three: 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 near Tophet. unto jerusalem, iuxta piscinam fullonis & agrum Acheldema, ad austrum Zion: that is, near to the Fuller's pool and the field Acheldema, on the South side of Zion: 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 certain man called Hinnom: as saith Aretius. In which place the jews (following the cursed example of the Ammonites) did sacrifice their children in the fire to the Idol Moloch, Quem pro Mercurio colebant: whom they worshipped for Mercury, as saith Montanus: or rather, pro Saturn● Montan. in Esay. colebant, for Saturn, as saith Scultetus: Quem Poetae proprios fingunt Scultet. in Esay. devorasse filios: whom the Poets feigned to have devoured his own Children. This Moloch, was Idolumaereum, Scultet. in Esay. concawm, passis brachijs, ad excipiendos infantes sacro nefario destinatos, subiectis prunis torrendos: that is, A brazen Idol, hollow within, his hands spread abroad to receive Infants, that were through their cursed Idolatry tortured in the fire, and sacrificed to him, as writeth Scultetus. Snepfsius describeth this Snepfsius in Esay. Idol on this manner: Idoli statua erat cuprea (sic enim annotarunt Hebraei) porrigens brachia ad excipiendos pueros: that is, This Idol was made of copper (so the Hebrews have observed) stretching forth his hands to receive those massacred children. The jews more at large write of Descriptio Molo●h. him, that he was of great stature, and hollow within, having seven places or chambers within him: the first, to ●eceu●e meal offered: the second, Turtle Doves: the third, a Sheep: the fourth, a Ram: the fift, a Calf: the sixth, an Ox: the seventh, a Child: he was faced like a Calf, imitating the idolatry of Egypt: his hands were ever stretched out to receive bribes and gifts: his Priests were called Chemmarims, because they were smoked with the incense offered to Idols, of whom ye may read 2. King. 2. Ki. 23. 15. 13. 5. Hos. 10. 5. Zephan. 1. 4. This Tophet or valley of Hinnom was put down by good King josiah, and in contempt thereof, dead carrions and the off-scowrings of jerusalem commanded to be cast therein. The jews report, that in Tophet there was a deep ditch, which they called Os inferni, the mouth of Hell, jer. 7. 32. which never could be filled: into which the Chaldeans having slain the Israelites, threw them. For the derivation of this word, some think that it is derived à Tophes lapidibus pretiosis in modum Punicis, inter quos ●ntr●ebatur ignis: that is, Of the Topaz stone like the Pumicke, in which fire was nourished: but this derivation is fare fetched and faulty. But for most certain, Tophet is Tophet ●nd●. derived of that Hebrew Toph, quod tympanum sonat: which signifieth a Tabret, or loud instrument: because, when they sacrificed their children to Moloch, they did tympana pulsare, ne exaudi P●●●●●. Esai▪ rent eiulatum liberorum qui comburebantur: id est, Smite upon the tabret, that they might not hear the lamentable screeching of their children in the fire, as saith Piscator. So that by a certain Simile, the Spirit of God doth here compare hell How Tophet taken for hell. to Tophet: for as in Tophet there was lamentable scréeching of the children in the fire: so in hell there shall be scréeching and screaming, weeping and wailing for evermore. Hell hath many names in like respects: as it is called TARTAROS of TARTARAS●●. TAROSSO▪ to terrify: because of the terrors thereof. It is called HA●ES of the prinitive HA●ES. particle A 〈…〉 not to s 〈…〉 pl●ce without light: which express●th th● dolour of Hell: as saith Chytreus. Chytreus in. 20. ●●. Apoc. numero 7. de poenis impiorum. Avernus'. It is called Avernus: absque veratemperatura: without true temperature: for there the fréezing cold shall not mitigate the scorching heat, nor the scorching heat the freezing cold. And here it is compared to Tophet, in regard of the terrible tortures, and piteous outcries of the condemned. per hortum voluptatis, Paradisi Sim ●●. scilicet, sedes beatorum figuratur: ita per hunc locum terroris, Tophet, scilicet, infernus describitur: that is: As by the garden of pleasure; namely, Paradise, the place of the blessed is figured: So by this place of terror; namely, Tophet, the dungeon of hell is described. From which fearful Metaphor, Obseru. we may justly make this our observation: namely, that Hell is a most lamentable and woeful place of torment, where (in regard of the extremity of torments imposed upon the damned) there shall be scréeching and screaming, weeping, wailing, and gnashing of teeth for evermore: and this is Tophet. Where torment shall be upon torment, each torment easeless, endless, remediless; where the worm shall be immortal, cold intolerable, stinch indurable, fire unquenchable, darkness palpable, scourges of Devil's terrible, and scréeching and screaming continually: and this is Hell. In hell (saith S. Austin) there is August. vermis conscientiae, ignitae lachrymae, and dolour sine remedio: that is, The gnawing worm, the burning tears and sorrow, that can never be eased▪ And again, he saith in his third Tom. de Spiritu & Anima: Ibi trit metus, Aug. 3. tom. de Spiritu & Anima▪ & moeror: luctus ● dolour: tunc verè nihil lugere erit nisi f●ere, quia poenitere tunc nulli poterit valere: ibi erit tortor c●dens, vermis corrodens, ignis consumens: that is, In hell there is howling and horror, sobbing and terror: where weeping helps not, and repentance boots not: where is pain killing, worm gnawing, and fire consuming. Vermis & tenebrae flagellun, frigus & ignis: Poeta Tertul. in Apologet. Daemonis aspectus▪ scelerum, confusio luctus. Tertullian in Apologetico, speaking of Hell, saith thus: Gehenna est ignis arc a● ni subterraneus ad poenam thesaurus: that is, Hell is a treasure of secret fire kept under the earth to punish withal. The truth of this heavy report Dives with the residue of the damned, do find by woeful experience, who still cries out, I am tormented in this flame. This is miserable Tophet, prepared for all people of the world. Use 1 The meditation of these torments should break our stony hearts in pieces, and strike us into such a dismal dump, as was Baltazar, when he saw Dan. ●. 5. the hand-writing on the wall against him: these should be an extractive force and power, to draw groans from our hearts, tears from our eyes, and sins from our souls. Gravia peccata gravia desiderant lamenta: Great sins require great lamentations: Sweet meat must have sour sauce: sin must have mourning, either here by attrition Legal, and contrition Evangelicall, or else hereafter we shall be cast into Tophet, where we shall lie screaming and screaming continually. Plangite igitur plangenda: Bewail Greg●r. your sins therefore that aught to be lamented. Estote tam proni ad lamenta, ●●●odo. sicut fuistis ad peccata: Be as prone to lamentation, as ever you were to transgression, as prone to lament them, as ever ye were to commit them. In a book inscribed De natura rerum, I read of a Bird called Auis Paradisi: the Bird of Paradise: which is so called in regard of her splendid and excellent beauty: which Bird being taken in the snare of the Fowler, doth iugemiscere ac lachrymare dies noctesque: Lib. ●● na●. 〈…〉. mourn and lament night and day, until she be restored to liberty: So we that were once Aves Paradisi: Birds 〈…〉 of Paradise, but now captivated in the thraldom of sin and Satan: and liable to this tormenting Tophet, should never cease mourning and wailing, until we be restored ●o Grace again. Blessed are you that have grace thus to mourn, ye shall be comforted: the Lord will wipe away, as ●ll sins from your souls, so all tears from your eyes in the Kingdom of salvation. Use 2 Again, the consideration of this terrible Tophet should cause us willingly to embrace the counsel of the Psalmist: To stand in awe and sin Psal. 4. 4. not: And work in our hearts that fear spoken of in the Gospel of Matthew, Fear him that is able to destroy Mat. 10. 28 both body and soul in hell: This terrible report should strike us into a threefold fear. Fear to be deprived of the grace of God. Fear to be excluded the loving presence of God. Fear to be tormented in the Lake unquenchable. It was the practice of an holy man, Exemplum. who saith: I fear him that is able to damn both body and soul: I tremble at Hell: I tremble at the judge's countenance, which is able to make all the Angels and powers of Heaven to tremble: I tremble at the voice of the Archangel: I tremble at the roaring devils: I am afraid of the gnawing worn, the smoke, the vapour, the brimstone, the darkness▪ the burning: Ah woe is me that am the son of bitterness, indignation, and eternal weeping. This made Paul endeavour to keep Act. 24. 16. a clear conscience both towards God and man. This made Jerome afraid to offend: Whether I eat or drink (saith he) or whatsoever I do else, me thinks I hear this saying sounding in mine ears, Arise ye dead, and come to judgement, Arise ye dead, and come to judgement: Which when I consider, it makes me quake and shake, and not dare to commit sin, which otherwise I should have committed. And what is the cause (I pray) that wicked wretches run into all excess and riot of sin as they do? Is it not because they lay not to heart this tormenting Tophet? witness else the Prophet Amos, who saith: that they Amos 6▪ 3. put off from them the evil day, and boldly approach to the seats of iniquity. If putting off the remembrance of the vengeance to come, will make men dissolute and reckless, then surely laying to heart the inutterable torments of Tophet, will be a notable mean to reclaim men from all ungodliness. But if men will harden their hearts, above the hardness of an Adamant, and will not be moved, neither by mercies nor judgement: let all such know that Tophet groaneth for them, where they shall howl and yell in fiery torments for evermore. Thus much in a word for the word Tophet. The second observable for the certainty of this place of torment, is the Act or thing done, in these words: Is Is prepared. prepared. Parata Tophet, non paranda: It is not said, That Tophet shall be hereafter prepared, or it is now preparing; but it is already prepared: Tophet is prepared. The malicious devil laboureth nothing more, then to persuade men that there is no such place of torment, that so the more easily he may lead them thither, as the thief is led to execution Simile. with a veil before his eyes. But for the truth hereof, let these things following duly be observed. As a princely magnificence requireth Simile. that a King have a beautiful Palace for the best sort of men, and a dismal prison for the rebellious: So the King of kings hath a glorious Palace, wherein are many mansions for his Saints, and a dark and loathsome dungeon for the Devil and his Angels. The law of nations requireth that Malefactors for their offences been banished for ever: so the Lord doth banish from his gracious presence all the of the earth into the fearful Island of hell. The Cicilian Aetna, called at this Aetna. day, Gibello Monte, where roar are heard, and flames of fire are seen: the flashing of Veswius; the cracking, as it were, of fire in a Furnace in the Marine Rock of Barry▪ what do all these presage, but assure all these that fear the Lord (besides his counsel revealed in his word) that Tophet is already prepared. Again, in all things natural and supernatural, there is an opposition, there is a contrariety: there is good, there is evil: there is light, there is darkness: there is joy, there is sorrow: there is a Heaven, and therefore there must be a Hell, into which the souls of the reprobate shall be carried when they die, by the black & grifly angels. Again, the Scripture speaketh every where of this place of torment: Whosoever shall say, Fool, shall be Mat. 5. 22. worthy to be punished with hell fire. Again, It is better for thee to go Mar. 9 43. 35. 47. into the Kingdom of God, with one foot, with one hand, with one eye, then having two feet, two hands, and two eyes, to be cast into Hell fire. But that of the 25. of Matthew is very pregnant for this purpose, where the word itself is used: Go from me Math. 25. ye cursed, into everlasting fire: which is prepared for the Devil and his Angels. This doctrine meeteth with all Atheists that say, There is no heaven, Refut. Atheist. Psal. 14. 1. no hell, no God, no Devil: As that noted fool that said in his heart, There is no God. With all Epicures, that think there Epicure. is neither time nor place, either of heaven or hell after death: that sung that Esa. 22. 13. cursed Epitaph of Sardanapalus. Ede, bibe, lude, charum praesentibus exple Poet. Delitij● animum: post mortem nulla voluptas: Eat, drink, and be merry; for after death there is no pleasure: They say true, for after death they shall find small pleasure in Tophet. This Doctrine convinceth also all Heretic. heretics that deny both Resurrection and judgement, nineteen several sorts whereof are reckoned up together all on a row by that learned writer Danaeus: the Appellites, Archontikes, Danaeus. Basilidians, Bardesanists, Caians, Carpocratians, Cerdonians, Heraclites, Hermaines, Marcites, Marcionites, Ophites, Proclians, Symonians, Saturninians, Sethians, Severians, Selucians, and Valentinians. Use 1 Seeing then that Hell is already prepared, and standeth ready to receive to torment all that work iniquity: seeing there is but a twine thread betwixt the soul of a sinner, and this scorching flame: O how should this prepare us for the Kingdom of Heaven! Paratis patet ianua, imparatis clauditur: that is said for Heaven: The prepared Virgins enter in, the imprepared not. Imparatis patet ianua, & paratis clauditur: and this is said for Hell: The imprepared enter, the prepared not. But, alas, the presumptuous security of this our age: men live as though there were no Hell: or if there be, as though it were afar off, and yet notwithstanding it follows them as near as the shadow doth the body: Death and Hell both follow close the R 〈…〉. person of every sinner, Death to devour the body, and Hell to swallow up the soul. Yet for all this, the wicked will sport themselves in their sins, and ●oniall be in their iniquities: but mark the end, Novissima illarum est mors: the end of these ways is death: as well noteth that just and upright man job: job 21. 12, 13. they rejoiced in the sound of Organs, and in a moment they go down into Tophet: they say, Peace, peace, when Tophet is prepared to take away their souls. O that careless people would consider this: it would make them live so precisely, as though it were the last moment they had to live: it would make them cry out in the terrors of their souls with the jailor, O, what Act. 16. must I do to be saved from the damnation of Tophet. The third thing observable for the certainty of this place of torment, is the antiquity of the same: Of old. Of old. Non casu aut fortuna parara erat Tophet, sed certo iudic●o omnipotentis definita: that is, Tophet was not casually prepared, but in the determined counsel, and decreed purpose of God: not lately sounded, but from the foundations of the earth, before man or Angel was created. For Hell's antiquity, I refer you to the second of Peter, Chap. 2. vers. 4. 2. Pet. 2. 4. where it is said: If GOD spared not the Angels that fell, but cast them down to hell. Now they could not be cast into that which was not: therefore Hell was ordained before the fall of Angels: for the Lord (who beholdeth all things past, present, and to come; uno actu, uno ictu, simul, & semel, at one and the selfsame present) foreseeing what would become of Angels and Men, preordained answerable places: for those whom he hath elected in Christ, Heaven he hath treated of old: and for those whom he hath left to glorify his justice, Tophet is prepared of old Where we plainly s●●, that the Note. Lord ha●●▪ 〈…〉 ocabl● d●●reed of the state of Ang●●● and men, before all worlds, for Heaven and for Hell: a● there are but two ways, so there are but two ends, Salvation and Damnation, Heaven and Hell. Idle is the opinion of Rome concerning Error Romae. their intermedia loca, middle places, twixt Heaven and Hell. The perverting Papist hath added to Tophet three subterrestrial places more: Purgatory, Lymbus Infantum, Lymbus Patrum. Purgatory, for those that die in Purgatory their denial sins, and light transgressions: and for those which have Bell. l. 2. de Purgatorio. cap. 1. their sins remitted, but not satisfied for the punishment. And they place this next to Tophet, where there is both poena damni, an● poena sensus, punishment of loss, a 〈…〉 punishment of feeling: this lasteth 〈…〉 ever, but for a time: for it sh〈…〉 dissolved at the coming of C 〈…〉 judgement. Lymbus Infantum, wh●●●●hildren Lymbus Infantum. remain, dying without Baptism. And this they place next to Purgatory; where there is poena damni, but not sensus, the punishment of loss, but not of feeling: and this lasteth for everlasting. Lymbus Patrum, where the Fathers Lymbus Patrum. were before Christ's coming. And this they place uppermost: where there was poena damni, but not sensus, the punishment of loss, but not of feeling: but this was dissolved long ago, by Christ's descension into hell. Thus you see how the pope by these his lies and fopperies, thoroughly proveth himself the most dear child of the devil, the Author & founder of all joh. 8. 44. lies. But let every Christian take this for an inalterable truth, that there is but Election and Reprobation, grace and sin, the narrow gate, and the broad way: but two ends, Heaven and Hell; to one of these must all flesh go. Athanasius speaking to this point, Atha●●s●de 〈…〉. Christ. saith: Impius in duas partes discerpitur, & ut ad duo loca discedat, condemnatur: that is, A wicked man is distracted in two parts, & condemned to two places, his body to the Grave, and his Soul to HADES, that is, to Hell. Seeing then that the Lord hath prepared Tophet of old, and the Decree of God is gone out upon all flesh, either for heaven or for hell: this should hasten us carefully to work out our salvation with fear and trembling, and to make sure our Election: For what if we have all the world, and be cast into Tophet? what shall become of us? it had been better for us never to have been borne. Observe (I beseech you) the carriage of the Apostles in the Gospel, when they heard that one of them should betray their Lord and Master CHRIST, and woe worth that party that should do that cursed act: it had been good for that party never to have been borne: they were all amazed and astonished, and could not be at quiet, till they knew who should do that damnable deed: they came therefore to our Saviour, saying: Numquid ego, Domine? Mar. 14. 19 Is it I, Lord? Another, Is it I, Lord? So we hearing, that Hell is prepared of old, and the greatest part of mankind (as shall be shown hereafter) shall be swallowed up of her: Oh, this should make us careful, first, and above all things to seek the Kingdom Mat. 6. of God, and the righteousness thereof, that we may see ourselves in the number of those l●w, whose names are written in the book of Election, and not in the number of those that shall be tormented in Tophet. Let us resolve with the Psalmist, Psal. 132. 3. not to suffer our eyes to sleep, nor our eyelids to slumber, nor the temples of our head to take any rest, till we have found the salvation of our God, our souls sealed to the day of redemption, and freed from the damnation of Tophet. But where is this religious care and godly resolution? O the dissolute and desperate course of this our sinful age! men put their salvation to a hazard with Ludouike, Si Ludovic. saluabor, saluabor: Si damnabor, damnabor: that is, If I be saved, I be saved: If I be damned, I be damned, there is the care that I take. In the fear of God, I earnestly beseech you, above all things to make sure your Election, and that by your Rom. 8. Vocation: your Vocation by your justification: your justification by your Sanctification, the reward whereof will be eternal Glorification. join virtue with your Faith: ●. Pet. 1. 5. with virtue, knowledge; with knowledge, temperance; with temperance, patience: with patience, godliness; with godliness, brotherly kindness; and with brotherly kindness, love: Labour hereby to make your Calling and Election sure; for if ye do these things, ye shall never fall into the vengeance of Tophet. The second part of this Text, are The second part. the parties for whom Tophet is prepared, and that is for all people of the world, of what estate or condition soever they be: It is even prepared It is even prepared for the King. 2. Re. 18. 30. for the King. These words in particular have reference to blasphemous Senacherib, who was slain of his two sons in a Temple of Nineveh, worshipping his god Nisrosh: and in general, it extendeth to all idolatrous Kings, Emperors and Superiors whatsoever. Here than first we see, that no person, Obseru. 1. in what dignity soever he be, by his eminent place, is exempted from Hell. Dives, a great personage, yet tormented Luke 10. in those flames: Quid profuit Wisd. sibi superbia? quid divitiarum copia? What hath pride pronted him? or what hath the pomp of riches done him good? Alas, these could not save his Soul: For (as saith the Psalmist) a man by Psal. 4●. 67 his riches cannot redeem his brother, he cannot give his ransom to God: so precious is the redemption of souls, and their continuance for ever. And in Samuel we read, That-kings are not exempted from the judgements of God: If ye do wickedly, ye shall 1. Sam. 12, 25. perish, and your King. In the first Epistle to the Corinth's, we may read, who they are that are threatened with Tophet: neither fornicators, nor Idolaters, nor adulterers, 1. Cor. 6. 9 nor wantoness, nor thiefs, nor covetous, nor drunkards, nor extortioners shall inherit the Kingdom of God: This is spoken of Kings, as well as of others. And in the Reu. we find, Reu. 21. ●. that the fearful and unbelieving, the abominable, murderers and whoremongers, and sorcerers, Idolaters, and all liars shall have their part in the Lake that burneth with fire and brimstone: and this is spoken of the King, as well as of the Btgger: for the Lord in judgement fréeth from hell, not according to place, but grace: not outward condition, but inward disposition. Nay moreover, great men, Noblemen, and mighty Princes, are not only liable to Tophet, but the greatest part of them shall to the devil: Not many wise men, nor many mighty, not many noble are called: for as God 1. Cor. 1. 2● 1. 〈…〉. 2. ●. would have all men sane, and come to the knowledge of the truth. i. some of all sorts, some jews, some Gentiles, some Kings, some Nobles, some Preachers, some Rich, some Poor: so of all these the greatest sum go down to Tophet. Yet for all this, great men must not been reproved forsooth, the truth that maketh against them, must not be embraced of them. Abner could not abide to hear Isbosheth 2. S●m. ●. tell him of his going in ●o Rizpah his father saul's Concubiae Ahab hated Micaiah the son o● 〈…〉. Imlah for not prophesying (as he said) good unto him. The people cried out in Esayes time: Dicite nobis placentia, placentia: Esay 30. that is, speak pleasing things unto us. The Priests and people of Anathoth let. 11. 21. threatened jeremy to take away his life, if he prophesied to them in the name of the Lord. Amaziah said to Amos the Prophet: Amos 7. 12. 23. Go, be gone, prophesy in judah: but prophesy no more in Bethel, for it is the King's Chapel, and it is the King's Court. They hated him that rebuked in the Amos 5. 10 gate, and abhorred him that spoke uprightly. The people in the time of Micah, liked Mica. 2. 11. them well that prophesied to them of Wine and strong Drink. I pray God that the great Ones of this Land be not tainted with this corruption. Well, for mine own part, I had rather be stormed against for preaching Tophet to you here, than ye should curse me in Tophet hereafter, for smoothing and flattering you. Yet this reprehension of great men, I would wish it might be done in wisdom and humility: which I beseech Rom 12. ●. you, O King, by the tender mercies of God, reform these and these things: for some in this case are indiscréet and too too saucy, and rather exasperate the hearts of their hearers against them, then win them to the Lord by their exhortation. Use. If then Kings and great men be not exempted from Tophet, what should this work in them but obedience to that counsel of the Psalmist, Be wise now therefore, O ye Kings, Psal. 2. serve the Lord in fear? Look up to heaven, acknowledge yourselves subjects to a greater. As the Lord hath honoured Kings above others, so he looketh for a greater return of honour from them than from others: for where the Lord gineth much, there the Lord requireth the more. Kings and Princes are the Keepers Deu. 17. 18 of the two Tables of the Law of God: and to them is committed from God the government both of Church and Commonwealth: they must therefore be careful that the Word may run very swiftly throughout every Angle of their Realms: So shall God gain Psal. 147. an universal glory, and Kings themselves a more fiable subjection. Kings and Queens are called nursing Esay 49. 23 Fathers, and nursing Mothers: and all to commend unto them the care they should have of God's glory, and the good of their people. josua was such a Ruler, that remained Ios. 24. 1●. resolute and constant in the worship of God to his life's end. David prepared a place for the Ark 1. Ch. 15. 1. of God, & was careful for the Church of the Lord. jehoshaphat, Ezechias and josias 2. Ch. 17. ●. ch. 29. 1, 2. ch. 34. 1, 2. were reformers of their Kingdoms, enemies to idolatry, and graciously defended the Word of God. And blessed be God for our King's most excellent Majesty: who is majestical in his place: in religion zealous▪ in life virtuous: and in mercy abundantly gracious: The Lord increase his graces in him: the Lord anoint him with the oil of Holiness above his fellow Princes: and the Lord keep him from this terrible Tophet: and let all people that bear good will to this our English Zion, to this my Prayer say, Amen. It is even prepared for the King. Secondly, we may here perceive Obseru. 2. Acts 10. with Peter; that verily there is no respect of persons with God in judgement: he judgeth the rich as the poor; the father as the child; the master as the servant; the King as the beggar▪ as the Prophet David saith, With righteousness shall he judge the world, and the people with equity. Though wickedness among men, be Eccl. 3. 16. in the place of judgement; yet the Lord our God will deal justly Though among men there is respect of persons to be had, without which a confusion would (and this is necessary to be urged, for men are full of contempt, and too saucy with them of superior place and authority:) yet when all shall be summoned before the tribunal of God, the Lord will indifferently proceed to judgement without any respect of persons. Use. And this should not only pull down the haughty minds of the noble (who think for their greatness here, it will been easier for them hereafter than others:) but also this should be an unalterable precedent to all judges of the world. As they sit in God's place, so they should imitate the Lord in judgement: this should make them obey the counsel of the Lord delivered by the Prophet David: Be learned ye that are Psal. 2. judges of the earth. O the care that jehosaphat took for just and righteous judgement! after he had made judges, and set them in every City of judah, he gave them this charge: Take heed what ye do, 2. Ch. 19 1, 6, 7. for ye execute not the judgements of man, but the judgements of the Lord, and the Lord will be with you to preserve you, if you do justly, but to confound you if you, do unjustly: wherefore now let the fear of the Lord be upon you, take heed and do it: for there is no iniquity with our God, nor respect of persons, nor receiving of rewards. O that this gracious counsel were entertained of the judges of this land; then we should not hear of so many complaints in our Land as we do: then we should not have cause to complain with the Prophet, That judgement Esay 59 14 is turned backward, and justice standeth a fare off: that truth is gone, and equity no where to be found: then we should not have so many beggared by the Law, as daily are: Law was never made to undo men, but to compel men to do well: it was made to curb the unruly, but not to beggar the innocent: it is grown to this saying now a days, 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, judge, judge, O ye sons of men, according to righteousness: let your judgement be in veritate, in truth. be in iudicio, in judgement. be in iustitia, in righteousness. I pray God it may never be said of our judges of England, as once was said of the judges of Israel; The ●say 57 Lord looked for judgement, but behold oppression: for righteousness, but behold a crying. Let there not be found in a Land where the Gospel dwelleth, such judges 1. King. 2. 1 as were those that killed innocent Nakoth. Let none be like the sons of Samuel, 1. Sam. 8. 3. That turned aside after lucre, and took rewards, and perverted the judgement. The duty of judges is notably set down in Exod. 23. Thou shalt not receive a false tale; Thou shalt not overthrew the truth for the multitudes sake; Thou shalt not overthrew the right of the poor in his suit: Thou shalt keep thee from a false matter: Thou shalt take no gift: for the gift blindeth the wise, and perverteth the words of the righteous. And this charge is continued in Leviticus: Leu. 29. 15 Ye shall not do unjustly in judgement: Thou shalt not favour the person of the poor, nor honour the person of the mighty, but thou shalt judge thy neighbour justly. A judge must be Scientia potens, and Judi●is officium. Virtute valens: i. Able in learning, and zealous in living: by the one, he shall discernere inter allegata, Discern betwixt causes propounded: by the other, disrumper● iniquitatem, without hindrance punish and confound all manner of iniquity. In all your judgements let these be● aimed at; the glory of God, the righting of wrong, the suppression of evil, and the maintenance of truth. Be zealous for the glory of our God; and let the good laws that are, be duly and impartially executed. It was a great commendation that was given to Selcucus Governor of Selcucus. the Locretians, who having made this Law against whoredom, That whosoever committed the act, should lose both his eyes: his son being taken in the fact, was not pardoned, though the Citizens begged it earnestly: but he caused one of his son's eyes to be pulled out, and one of his own eyes: So he shown himself a merciful Father, and a just judge. O that we had the like Laws against this and the like most odious offences, and that they were as strictly executed: that many hereby may be saved from Tophet. The Lord guide that honourable assembly in Court of Parliament, that they may all join with one voice and spirit, for the banishing of Popery, the reforming of iniquity, and maintaining and countenancing of the Word of Truth, and painful Preachers of the same. And you (my Honourable Lord) as you have begun well, in reforming many foul abuses in this City, so in the zeal of the Lord, Prosper Psal. 45. with your glory: ride on with the Word of Truth, Meekness, and Righteousness, and your right hand shall teach you terrible things. Thus am I bold to cast in among you, the silly mite of my counsel, merely of Christian charity, that ye may never taste of the woeful damnation of Tophet. The third part of the description of The third part. He hath made it deep. Tophet, is set down in these words, He hath made it deep. Many from these words do go about to prove the local place of Hell, concluding it to be below: as from the signification of Sheol also. Sheol is taken for a Pit▪ or Grave, Sheol. or Hell: the state of the dead, the place of the damned spirits. In the Scriptures, sometimes it is taken for the Grave, and sometime for Hell: so is HADES also. The Septuagint translating the Hebrew into Greek, and expressing there the sense of Sheol, used HADES, both for the death of the body in the grave, and of the Soul in hell. Mercer upon Genesis saith, That Mercer in c. 37. Gen. the proper signification of Sheol, is to signify all places under the earth, and not the pit or grave alone: whereupon it is every where opposed to heaven, which is highest of all. Hell is called by the name of Abyssus Abyssus. in the Scriptures, which signifieth a deep and vast gnife under the earth, a bottomless pit: into which the devils Luke 8. Reu. 20. fear to be 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 therefore helf suspected to be beneath. Because Tophet is here said to be Nic. de Lyra in Esai. profunda, deep, Nicolaus de Lyra putat esse circa centrum terrae: Thinketh that it is about the centre of the earth. The Apostles that preached to the jews, used the word Gehenna, from the Hebrews, which they well understood: and Saint james writing to the jews, saith: The tongue is inflamed of Gehenna, of hell: but the rest of them that preached to the Gentiles, used the word HADES, which name was known unto them, and they took it to be a place under the earth, where the wicked after this life were punished. Tartarus (which is used for hell) is Tartarus Hesiod. in ●●●●goma. so fare under the earth, as Heaven is above the earth, saith Hesiodus. The Poet speaking of it, saith, Tartarus ipse bis patet in praeceps tantum: id est, Tartarus is twice as deep as Heaven is high. The Rabbins hold hell to be below, Rab. Abr. in cap. 2. ●o●e. as Rabbi Abraham saith: Sheol makom, etc. Sheol is a deep place opposed to Heaven which is on high. And Rabbi Levi saith, Sheol high mattah, Rab. leu in cap. 26. ●o etc. Sheol is absolutely below, and is the centre. The Scriptures also place hell below, Esay 14. 9 Sheol beneath is moved for thee, to meet thee at thy coming. Moses calleth it the lower hell: Fire Deu 32. 2● is kindled in my wrath, and shall burn usque ad infernum inferior●m, to the bottom of hell. The Psalmist calleth it a deep pit: Let him cast them into the fire, and into P 〈…〉 the deep pits, that they ri●e nor▪ And ●● one●●er place he calleth it, 〈…〉 〈…〉. 〈…〉. 〈…〉 calleth it a B●●ning Lake, in 〈…〉. ●●●●● 〈…〉 on, which must needs ●e 〈…〉. 〈…〉 on speaketh of the depth of 〈…〉▪ this place saying; The guests of ●n 〈…〉 in the depth of hell. And again, 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 air, or 〈…〉. in the water, or upon the earth, it is ●●● revealed; neither is it needful for us to know: but surely it shall be in the most remote place from Heaven, which is in ● about the earth; for the 〈…〉 of the righteous, when they are 〈…〉 from their bodies, do pr● 〈…〉 ●●●●● to the local place of 〈…〉▪ and the souls of the 〈…〉 ar● constraine● to stay below 〈…〉 〈…〉 〈…〉, where t●●y ●●●● shall be torments ●or evermore. But if a man be too curious in this point, I would wish him confer with Socrates, who being asked what Socrates. was done in hell, said: He never went thither, nor communed with any that came from thence: By which answer 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 we aim at in this depth of hell. This word Deep doth bewray unto 〈◊〉. us the impossibility of getting out, once in: for God hath made hell so deep, as there is no hope of crawling out. In inferno nulla redemptio: In hell there is no redemption: Therefore Infernus 〈◊〉. ab inferendo dictus, quia ita inferuatur & praecipitantur, ut nunquam 〈…〉, that is, Hell is said of calling in, fo● they shall be so cast down, as they ●hall never have hope or power of crawling out. Infern●s (saith Hugo) est profund●● 〈…〉 ●. ●ine ●undo: that is, A deep without bottom. That party that had not on the Wedding garment, was not only cast into hell, but he was also bound hand and foot: and all to show the impossibility of getting forth, once in: Bind him hand and foot, and cast him Mat. 22. ●● into utter darkness. Now alas, if a man be bound hand 〈…〉 and foot, and cast into a Well five thousand fathoms deep, what hope hath he of ever coming out? so hell is deep, and he that is once tumbled in, shall never come forth more. This is evident by the speech of Dines▪ who said, O Father Abraham, send 〈…〉 L●zarus, or some from the dead, that my brethren may not come into the like place of torment. What is the reason that Dives begged not for his own passage from thence unto them, who was able to have taught the dolours of hell by woeful experience? O he knew that that had been bootless, for he saw ingentem hiatum, A great gulf set betwixt Heaven and Hell, that made the passage impossible. In earthly prisons and dungeons, a man by some or other means haply may get out: but hell is deep, so deep, as Heaven, Earth, and Hell can never help one poor soul forth. Use. This then well considered, should work deep humiliation in the souls of every of us, that so grace may receive us, & not this Deep devour us. One depth cryeth and calleth out for another: the depth of hell calleth to us for answerable humiliation: he that will not be humbled for his sins here, shall be humbled and tumbled to the deep of hell hereafter. God giveth grace to the humble▪ yea the deeper thou art in the Law, the higher thou shalt be in the Gospel▪ the deeper in hell, the higher in beaven: a bucket the deeper it goeth into 〈…〉 the well, the more water it bringeth up with it: so the deeper a man is humbled for sin, the more shall be his grace of salvation. Humble yourselves there fore under the mighty hand of God▪ that ye may be all exalted in the day of Visitation. In this deep was the poor Publican, Luk. 18. 13 when in bitterness of heart he uttered these words, Lord, be merciful 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 sins of omission, a sinner by sins of commission, a sinner before my conversion, a sinner many thousand times since my conversion: Lord be● merciful to me, a lamentable sinner. Use. 2 Again, seeing Hell is deep, as once in, no hope of crawling out: Let Esay. 56. 6. us seek the Lord while he may be found, and call upon him while he is near. Ecce nunc tempus acceptum: Be 1. Cor. 6. 2. hold, now the accepted time, behold, now is the day of salvation. This life is the time wherein we must work out our salvation with it are and trembling, if after this life we will be freed from the deep damnation of Tophet. The irrational creatures them selves are very careful to take their times and seasons, as saith the Prophet, Ier, 8, 7. The Stork, the T●… Crane and the Swallow observe 〈◊〉 times and seasons: there is a time when the Swallow is with us in England, and there is a time when he takes his leave of us. That silly creature in the 〈◊〉 of the Proverbs, gathereth in Summer, to maintain the poor 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 ●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 have 〈◊〉 or a 〈…〉 delight to drive it 〈◊〉 'Tis death to many to all 〈…〉 lie upon 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 seemeth to them now. O the damned in hell would give (if it were in their power) a million of worlds to have but one hour granted Tempus gratia negligere, est absolute anima perdere. them to live on the earth again, that so they may come within compass of offered grace to salvation. But if ye will not hear the Lord when he calleth to you, there will come a day when ye shall cry, Lord, Lord, and his ears shall been shut to your prayers, and his justice shall cast you into the deep dungeon of Tophet, there to remain, till Mat. ●. 26. ye have paid the uttermost farthing. The fourth part of the Description The 4. part And large. of Tophet, mentioned in this word, Large. As the Lord hath made hell Deep, so hath he made it Large, in regard of the great number that shall be tormented Oecolam. in Esay. Obser●●●. Esay ●. 14 in her, as saith Oecolampadius. This word is used in the fift Chapter of this Prophecy, Hell hath enlarged herself, and hath opened her mouth without measure: It hath set open her mouth, as it were with a gag, and all to receive the great multitudes that shall descend into her. It is called Lacut magnus in the Revelation, 14. 9 A great Lake. That this doctrine is too true, witness that of the Gospel of Mat. 20. 16. Multi vocati: Many are called, but few converted: Many called, but few chosen. The most High made this world for 4. Esd. 8. 1. many, but the world to come for very few. Object. But some man may object against these Scriptures other Scriptures, to prove the great number of them that shall be saved, and so by consequence, the small number that shall be tormented in Tophet. Saint Matthew saith, That many Math. 8. 11 shall come from the East, and from the West, and shall sit down with Abraham, Isaac, and jacob in the Kingdom of God: many, an innumerable company, shall be saved. Saint john in Revelat. 7. 9 doth point out that great number that shall be saved, with that nota stellifera, that starry note. Behold, I saw a great multitude of all Nations▪ and 〈…〉 and People▪ 〈…〉 tongues, 〈…〉 before th●● Throne, and 〈…〉 the Lamb●▪ ●loth●●● in long whe●● 〈…〉, and 〈…〉▪ ●● 〈…〉 〈…〉: 〈…〉 whi●● 〈…〉 ●● w●●● of ●●●●●y, and 〈…〉 i● th●i● 〈…〉 in 〈…〉 of 〈…〉 It may seem by these 〈…〉 that ●any shall ●e 〈…〉, and no●●●●● a multitude damned. I 〈…〉 that though the n●mber 〈…〉 of the Elect ●e great, by ●●●●lfe considered (to 〈…〉 praise of 〈…〉 mercy be it 〈…〉) yet if it be 〈…〉 to the number of those that 〈…〉 〈…〉 ●● Gods 〈…〉 〈…〉 Alas▪ ●hen ● re 〈…〉 〈…〉 〈…〉 〈…〉 ●he● are ●●● a handful, and t 〈…〉 hell will be made e●●éedi●g 〈…〉 ●his great destruction of 〈…〉 in hel●, is livelily shed 〈…〉 〈…〉 to us in the judgements of God on 〈…〉 〈…〉 with mercy▪ as in the 〈…〉 of the old world ●● 〈…〉 holy 〈…〉 〈…〉 there alive? only N● 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 ●● the destruction of 〈…〉 by ●●●● how few ●s●aped there alive? only Lot with his daughters: in the destruction of jericho by the sword; how few escaped there alive? only Rahab with her family, that Ios. 6. 22. entertained the israelitical Spies. To come to later times, in the destruction of jerusalem by Titus Vespasian, how few escaped there alive? Many hundred thousands of them were starved to death, many hundred thousands of them taken captives to the Roman Empire, some put to one death, some to another, and few escaped alive, and those of the meaner sort, agricolae & vinitores: Husbandmen, and labourers in Vineyards. If (beloved) in the judgements of God in this world so few have escaped alive, how few (think you) shall scape at the dreadful day of judgement, when of every idle word that men shall Mat. 12. 36 speak, a great account must be made for the same? yea, when Inquisition W●●d. 1. 9 shall be made for the very thoughts of the : If the Justice shall scarce be saved, where shall the sinner appear? Again, that great is the number of those that shall to Tophet, and therefore Tophet made large to give them fiery entertainment, it appeareth in the very lives of men upon earth: for, where there is one that cometh to the profession of the truth, truly with the sincere heart of Nathaniel: there joh▪ 1● are ten, yea twenty, yea more, that walk in the way of sin, in the road to Tophet, without any check of conscience, remorse for their sins, or reclamation from their sinful courses in the world, some in the way of Atheism, some in Paganism, some in Epicurism, some in Brownisme, some in Anabaptisme, some in Mahometism, some in Papism, yea some in Divelisme: a matter with many tears to be lamented. But wouldst thou not be with this 〈…〉 large company in this large place of torment: O then follow not a multitude to do evil▪ Reuel. 18. 4. Come out from amongst them: for if thou be'st partaker with them in their sins, thou must be partaker with th● in their punishments: Fashion not thyself after the wicked fashion of this world: rather walk alone by thyself to heaven, than go with the multitude to hell: Walk in the narrow way of grace to salvation, shun the broad and large way; for that will bring thee to Tophet, which (as thou hearest) is made exceeding deep and large. The fift part of the description of The fift part. The burning thereof is fire. hell in these words, The burning thereof is fire: expressing the bitterness of the torments of Tophet. There is great controversy among the learned about this fire. Whether it be true An in inferno ignis. substantial fire, or fire allegorical? if it be true fire, whether it be material, corporal, or spiritual? If it be Corporal, whether it burneth the body only, or soul and body also? Whether there be true fire in hell? Quaestio 1. or whether these words (the burning thereof is fire) be taken allegorically? Caluin would have it taken allegorically; Caluin. in Esai. and thinks there is no true fire in hell. His reason is this, If Wood and the Worm be taken metaphorically, why not then the fire also? But this is no argument to prove 〈…〉 〈…〉 〈…〉 this fire allegorical: For in the holy Scriptures, things spoken together are not always taken in the same manner and nature: For example sake; CHRIST is called a Door, a Vine, a Rock, a Stone, figuratively: and doth it therefore follow, that he was not God and Man substantially? Again, in S. Luke's Gospel, our Luk 〈…〉 Saviour saith, I appoint you a Kingdom, as my Father hath appointed to me, that ye may eat and drink at my Table in my Kingdom: Eating is allegorical: but will you say that the Kingdom is allegorical also? I confess that wood in hell is taken allegorically, but that fire is taken so, I utterly deny. Bullinger holdeth true and substantial 〈…〉 in 〈…〉 fire in hell: and so do the most and best of the learned. Christ punished with fire in this world, Sodom: and the M●●murers G●●. ●9. in the Book of Numbers▪ Chaptre Numb. 1●. and called th● name of that place Th●●●●●●● because the fire of the Lord burnt amongst them. And Christ shall come to judgement Esay. ●● with Fire: which shall have two properties▪ To burn: this property shall punish 〈…〉. ●● 〈…〉 th● wicked: to shine● 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 be put upon the damned? he that will not believe this, shall one day seel it to his sorrow. If then it be granted that there is substantial fire in hell, the next question will be, Whether it ●ee Material, Quaest. ●. Corporal or Spiritual? Surely Material fire, that is, fire 〈…〉 ●. 〈…〉 nourished and maintained with wood, it shall not be: for as the flashings of Aetna and Ves●●ius, and other places of the earth do burn without fuel▪ so shall the fire of hell do●●e that is able to make the damned ●●●● 〈…〉 〈…〉 is able to maintain this fire without wood. Whether then it be Corporal, or Spiritual, (for if it be Substantial, it must be one of these) Gregory calls it Gregory. Ignem incorporeum, a Spiritual fire, but that is not likely, for it passeth the nature of fire to be Spiritual: and to go about to make it Spiritual, is to make it no fire at all. But it is most probable, that it is, and shall be, a Corporal fire, with an extraordinary afflicting power, given unto it, tormenting both Soul and body. Saint Augustine affirmeth the fire 〈…〉 of hell to be Corporal. If it be Corporal, whether it tormenteth Q 〈…〉 the body only, or both Soul and body: and how a Corporal fire should work upon a Spiritual substance. Saint Bernard saith, that Ignis exteriùs 〈…〉 d● 〈…〉 domo. ●●. 38. carnem combur●●, vermis inter●ùs conscientiam corrodet: id est, Fire shall outwardly burn thy flesh, and a worm shall inwardly gnaw thy conscience. Again he saith, Duo mala sunt vermis Idem part. ser. 16. & ignis, altero roditur conscientia, altero concremantur corpora: that is, the worm & fire are two insufferable torments: by the one, the soul is vexed, by the other, the body scorched. Again he saith: In earn cruciabuntur Idem meditat. 4. cap. per ignem, in spiritu per conscientiae vermem: that is, in the flesh they shall be tormented by fire, and in the Spirit by the worm of conscience. Isodore saith, that there is duplex Isodor. de summo bono. l. 1. c. 31. poena damnatorum, quorum mentem urit tristitia, & corpus flamma: that is, Their minds burn with sorrow, and their bodies with the flame. Beda saith, Ignis erit poena extrinsecus Bed. l. 3. in ca 9 Ma●. saviens, vermis dolour, interiùs accusans: that is, The fire shall be a torment outwardly raging, and the worm a grief inwardly accusing. Though these maintain fire in Hell, yet they hold (as you see) that it is not of power to touch the soul▪ but only to torture the body: but ●●m persuaded according to the judgement of many learned Fathers, That this fire tormenteth both body and Soul. Zanchy de Operibus Dei, saith, That 〈…〉 O 〈…〉 〈…〉 1. 〈…〉 19 the devils, men's bodies and souls are tormented with fire everlasting. For as they were (as Simeon and Levi) brethren in the same evil, so both of them shall be tormented in the same fire. justine Martyr saith, That the devil Iust. Mar●. 〈…〉 ●● 1. 〈…〉 〈…〉. shall suffer punishment and vengeance enclosed in everlasting fire: and they are no bodies, but spirits. The truth of this is ratified by Christ himself: Go from me, ye cursed, Mat. 25. 41 into everlasting fire, prepared for the devil and his angels. And the speech of Dives proveth this most true: for it is no Parable, but History (as Chrysostome saith) Chrys●st. Parabol● sunt ubi exemplum ponitur, tacentur nomina: that is, Those are Parables, where an example is propounded, and no names mentioned: he crieth out, and shall for everlasting, I am tormented Luk. 16▪ 24 in this flame. And if a man will not believe this, I make bold to use against him, the words of Ruffinus, who saith, Si quis R●ffinus. negat diabolum aeternis ignibus mancipandum, partem cum ipso aeterni ignis acc●piet, ut sentiat quod negavit: that is, If any man doth deny that the Devil is tormented with everlasting fire, he shall one day be partaker with him of that fire, that he may feel that which he would not be brought to believe. But how this Corporal fire shall torment the devils and the spirits of the damned, I know not, and I trust never to know, and it is but curiosity to be too too inquisitive in these points: for as a Father saith, Melius est dubitare Augustine. de occultis, quàm litigare de incertes: viz. It is better to doubt of unknown things, then to strive for uncertain. Compes●at igitur se humana temeritas, & id quod non est, non quaerat, ne illius quod est non inveniat: that is, Let no man rashly meddle about those things that are not revealed, lest he findeth not the good of those things that are revealed. It being probable that there is in hell a Substantial and Corporal fire, that vexeth both the souls and bodies of the damned, let us now see the difference of this fire from our elemental fire. This fire of hell differeth from our Ignis inferni medium differt ab ●lementari. elemental fire, in five respects. First, In regard of heat: Our fire in regard of hell fire, is but as fire painted on a wall, in regard of our fire. Oh, it is fierce and an intolerable fire. We read of one, who (upon the violence Exemplum. of any strong temptation) would lay his hands on burning coals, and being not able to endure the same, would say to himself: O! how shall I be able to endure the pains of Hell fire? The fire into which Sydrach, Misach Dan. 3. 21. and Abednego were cast, was exceeding fearful: but alas, nothing to hell fire. Esay speaking of this terrible fire, saith: Who is able to dwell in this devouring Esa. 33. 14. fire? or, who shall be able to dwell in these everlasting burnings? Secondly, In regard of light, our fire giveth a comfortable light, but the fire of hell giveth no light. Cremationem habet, lumen verò non Greg. Moral. l. 9 c. 46 habet, (saith Gregory:) It burneth, but giveth no light at all. It is a darkish fire (saith Basil) that Basil. in Psa. 33. hath lost his brightness, but kept his burning. Phavourinus in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith: Hades Phauor. in verb. hades. is a place void of light, and full of eternal darkness. Sophocles calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: black Sophoc. in Oedipo. darkness. Euripides calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the Eurip. in Aristide. house without Sunne-light. Theognis calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the Theognidis gnome. black gates. Eustathius saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Eustath. in 1. I●ad●s. Hell is a dark place under the earth. The darkness of Egypt was wonderful Exo. 10. 21 and fearful: Wonderful, because it was so thick as it might be felt: Fearful, and therefore made the ninth plague of Pharaoh: yet that darkness was nothing to the darkness of hell, which is called the Black darkness. jude 13. The Poets, in regard of the darkness thereof, do compare hell to a certain territory in Italy, betwixt Baiae and Cumae, where the Cimerij inhabit: so environed with hills, that the Sun never cometh to it: whereupon this Proverb cometh: Cimeris Cimerae ten●brae. tenebris atrior, Darker than the darkness of Cimeria. Whosoever he be, that loveth darkness more than light, shall have his heart full of darkness in Tophet. Thirdly, Our elemental fire burneth the body only, but the fire of hell burneth both soul and body, as ye have heard at large. Fourthly, Our elemental fire consumeth that which is cast into it: but the fire of hell doth always burn, and never consume. Fiftly, Our elemental fire may be quenched, but hell fire can never be quenched: The chaff will he burn Mat. 3. with unquenchable fire: their worm shall never dye, their fire shall never Esay ●6. go out. As there is nothing that maintaineth it, so there is nothing that can extinguish it. From all this we may observe the Obseruatio. extremity & bitterness of the torments of Tophet: Yea, minima poena inferni Tho. Aquia. maior est maxima poena huius mundi: that is, The least torture in hell, is greater than the greatest torture that ever was devised upon the earth. That Hellhound that murdered the King of France, had as heavy a punishment as this world could afford: for his arm that did that cursed act, was taken from his shoulder, his nails pulled from his hands and feet, his flesh piece by piece pulled from him with hot burning pincers, and in the end rend in pieces with four horses: all this is nothing to the lest torment of Tophet. Chrysostome ad populum Antiochenum, Chrysast a● po●. Ar●●●ch. ●●● 49. saith, That fire and sword and wild beasts, or any thing more grievous than these, are scant a shadow to the torments of hell. And this bitter torment slandeth in these two: In poena damni: that is, In the punishment of loss: and in p●n● sensus: that is, in the punishment of feeling: the former whereof is the greatest (as saith Saint Chrysostome) this poena damni, this punishment of loss is more bitter than the pains of hell, yea, worse than a thousand hells▪ This poena damni, though it be a privative Poe●a damni. punishment, yet it hath a positive effect: For, to be deprived of joy, cannot but bring intolerable sorrow: even as the absence of the Sun causeth Simile darkness, so the want of God's presence bringeth inexpressible grief. When the Ark of God was taken by the Philistims, old Eli, with grief, 1. Sa. 4. 18. fell backward and died. Demosthenes took his banishment 〈…〉▪ in vito Demosthe●is so heavily, that many times he would weep bitterly when he looked towards Athens, though he found much kindness at the hands of his enemies. Tully, when he was banished from Italy, though he were in Greece, yet he wept bitterly when he looked towards Italy. Absalon took his banishment from 〈…〉 14. 22 his father's presence very grievously. If these exiles breed such sorrow, how fearful will it be to be banished from the presence of the Lord! Who is 2. Cor. 1. 3. the Father of mercies, and God of all consolation: in whose presence is joy, in whose pleasure is life: to been banished from the presence and loving countenance of the Lamb: from the fellowship of Saints and Angels: from all joys and felicity, with that Mar. 25. bitter sentence, Go from me, ye cursed, into everlasting fire, prepared for the Devil and his angels. Go from me: these are words of separation & ye cursed: these are words of obiurgation: into everlasting fire: these are words of desolation: prepared for the devil and his angels: these are words of doleful exemplification. This is the greatest part of the second death: for as the first death separateth the soul from the body, so the second death separates soul and body from the presence of the Lord for evermore. Oh what weeping and wailing will Luke 13. there be, when ye shall see Abraham, Isaac, & jacob entertained into the Kingdom of God, & ye yourselves shut out! He therefore spoke truly that said, The tears of hell are not sufficient to bewail the losses of heaven. Infoelicissimum genus infortuni●, meminisse fuisse foelicem: that is, it is the unhappiest thing of all, to think that ever we were happy. Dura satis miseris memoratio prisca bonorum: Poeta. It is misery enough, and though there were no more misery, to remember the joys we have lost. As the old man in the Poet said, I. Terent. have a son, nay, alas, I had a son: so the damned may say: We have a heaven, nay, alas, we had a heaven. Lysimachus King of Macedonia, Lysimach. warring against the Scythians, being enforced by extreme thirst, to yield himself into the hands of his enemies, after he had drunk cold water, broke out into these lamentable words: Good God, for how short a pleasure, how great a Kingdom have I lost? So the damned soul may say, Good God, for how short a time of pleasure, how great a Kingdom have I lost? And surely this is just with God, that those that separate themselves from him here, should be banished from him hereafter: That those that hate the Saints here, should be debarred their company hereafter: that those that crucify the Lamb here, should be cursed of the Lamb everlastingly hereafter. The second thing that maketh Hell torments so bitter and intolerable, is poena sensus: the punishment of feeling. Poena sensus. Every member of body, and every faculty of soul, together tormented for ever. The eye afflicted with darkness, the ear with horrible and hideous out-cries, the nose with poisonous and stinking savours, the tongue with galley bitterness, the whole body with intolerable fire: a fire that shall burn so violently, that the damned shall prise a drop of water above ten thousand worlds. The faculties of the soul also shall be most piteous tormented: the memory with pleasures past: the apprehension with pains present: the understanding with ieys lost: and in this faculty shall lie the worm of conscience Mis●ria reproborum maxima. gnawing, which the Scriptures so often threaten to sinners: this worm is a continual repentance and sorrow full of rage and desperation, by reason of their sins: and this worm or remorse shall chief consist in bringing to their minds the means and causes of their present calamities: how easily they might have been freed from hell, and how often they have been invited to Heaven, and they would none, but now when they would, they cannot. And this worm biteth and gnaweth on the bowels of these miserable men for evermore. The will also shall be most grievously tormented with a furious malice against God, and against the Elect. And in this their cursed estate, they shall recurs, curse God again, because he made them, and making them, adjudged them to death, and dying, they can never find death: they shall curse his punishments, because he punisheth them so vehemently: they shall curse his benignities, because they are sauced with contrary severities: they shall curse Christ's blood shed upon the Cross, because it hath been available to save thousands, and nothing available to save them: they shall curse the Angels in Heaven, and the Saints in bliss, because they shall see them in joy and themselves in torment: cursings shall be their Hymns, and howl their Tunes: blasphemy shall be their Ditties, and lachrymae their notes: lamentations shall be their Songs, and scriching their strains: these shall be their evening & morning, yea, mourning songs: Moab shall cry against Moab: father against child, and child against father that ever he begat him: Vae, vae, vae, Reu. 8. Vae prae amaritudine, vae prae multitudine, vae prae aeternitate poenarum: id est, Woe in regard of the Bitterness, woe in regard of the Multitude, and woe in regard of the Everlastingness of the torments of Tophet. Now therefore I may truly say of all the damned crew, as our Saviour said of judas, It had been good Mat. 26 24 for him if he had never been borne. So it had been good for the damned, if they had never been borne: or if they must needs have a being, they had been toads or serpents, that so they might never have known these unspeakable sorrows of Tophet. I cannot but muse at a company of wicked hellhounds, that will use these execrable words: Would I were damned if ever I knew of this or that: God damn me body and soul, if I do it not. Alas, alas, full little do these wretches know, what it is to be damned: if they did understand aright, they would be hanged up before they would use these fearful speeches: unless they meant with the moth-slye, never to be at quiet, till they have clipped their wings in those flames. I therefore conclude this part with Pro 〈…〉 〈…〉 ●● 〈…〉 alib. 3. ●●. 12. the admonition of Prosper, who wisheth all men to think, how great an evil it is to be excluded the presence of God, to be banished from Heaven, and cast into everlasting fire with the devil and his angels, to see no light, but feel excessive heat, to be drowned in the deep Lake of Gehenna, & to be eternally torn with most greedy worms: To think on these things (saith he) is a sure way to renounce all vice whatsoever: and he that will not be brought to lay to heart these, I leave him to feel the smart of them for everlasting. The sixth part of the description of The sixth part. And much wood. Obseru. Tophet, is set down in these words, Much wood. Wherein is noted the eternity of the torments of Tophet. The Perpetuity of these torments is every where mentioned in the book of God. The Prophet Daniel speaking of the condemnation of the wicked, addeth perpetuity to their shame: saying, Some shall awake to perpetual shame Dan. 12. 2. and contempt. S. Mark, speaking of the vexing worm, addeth perpetuity to the gnawing of it: their worm never dyeth. Mar. 9 24. S. Paul addeth to the perdition of the wicked, perpetuity also: Their Perdition is everlasting, 2. Thes. 1. 9 Saint jude addeth the like, That they jude. suffer eternal fire. And Saint john doth add unto the Reu. 20. 10 lake, perpetuity: The devil was cast into the lake, where he shall be tormented day and night for evermore. Thus we see that the torments of hell are infinite, ratione sinis: without Reu. 9 6. end: and though they seek death, yet find it they shall never. Thus shall they be like a man that Simile. is to be pressed to death, who calleth for more weight, more weight to dispatch him of his pain: but alas, he must not have it: So in hell they shall cry for death, and go without it. As the Psalmist speaketh of God's mercy, That his mercy endureth for ever; Psa. 136. so the damned may say of his justice, that his justice endureth for ever. There were some comfort to the damned souls, if these their torments might have end; but that shall never be: that is that that breaketh the hearts of the damned: no torment in hell comparable to this of perpetuity: what, never have end, never? O this is such a torment, that the damned themselves are not able to express. It is a common saying: But for Adagium. hope the heart would burst; but they are shut out of all hope: and therefore who can express their torments? O (saith a heathen man) God shall once give an end to these evils: but the damned shall never be able to say this. For (as Gregory saith) Mors miseris Gregory. fit sine morte: finis sine fine: defectus sine defectu: quoniam mors semper vivit, & finis semper incipit, & defectus deficere nes cit: that is, The death of the damned is such as shall never dye; their end shall never end; and their destruction, a perpetual confusion. No marvel therefore if S. Bernard Bernard d● c●nsid add E●●en. li●● saith; Horreo in manus incidere mortis vinentis, & vitae mortentis: that is, It is a terrible thing to fall into the hands of living death, and dying life. If there might be an end of these pains, it were something, though it were after so many millions of years▪ as there are drops of water in the sea, stars in the firmament, motes of dust upon the earth, and as there have been moments of time since time began: but this cannot be granted: but when the Lord doth give over his being, then, & never before then shall the damned be discharged, though the blockish Catabaptist persuadeth the contrary. The reason of the perpetuity of these torments is threefold. The first, Drawn from the Majesty of God offended: an infinite Majesty offended, an infinite torment imposed. The second, Drawn from the state and condition of the damned▪ For as long as they remain sinful, so long shall they remain tormented for sin: but in hell they ever remain sinful, therefore in hell they shall ever be tormented. Sin is like oil, and the wrath of God like fire: as long as the oil lasteth, so long the fire burneth, and so long as they are sinful, so long for sin tormented; therefore for ever damned. For most sure it is, that in hell there is neither grace nor devotion: the wicked that be cast in exteriores ●enebras extra limitem divinae misericordiae: They shall be cast into outward darkness, out of the limits both of grace and mercy. Though their weeping in hell may seem penitentiary, yet they do but lugere poenas, non peccata: they do but mourn their sorrows, not lament their sins. And though Dives his prayer for his brethren may seem to proceed from a charitable soul, yet it was not for their good, but for his own: for he knew that if they should come to hell, (his lewd and vicious example being part occasion thereof) his torments should be doubled, nay centupled upon him. In hell therefore there being neither grace nor devotion, but still affected iniquity, their torments must be everlasting. The third reason, Drawn from that stinging attribute of God's justice; because life was offered them here, and they would none, it is just with God, that when in hell they beg it, they should go without it: yea, that they should seek death and never find it. Once they were offered salvation, being gone in Adam, but that offer being neglected, let them never look for another. O if this long torment were always thought upon, it would make us use this short time of our life better; they are Spiritual Lunatikes, and worse than mad Bedlomites, that will purchase an eternal torment for so short a pleasure. I beseech you therefore (beloved brethren) for your soul's sake, which should be more worth unto you than a thousand worlds, let not these infinite torments be passed over with a short or shallow consideration, but writ the remembrance of them in the inward parts of your souls with the Diamond of deepest meditation, that so this Tophet may never be your destruction. The seventh and last part of the The seventh and last part. The breath of the Lord, etc. Description of Tophet, set down in these words, The breath of the Lord like a River of Brimstone doth kindle it. In which words there is not only a Prosopopeia in the breath, but a Topographia in the brimstone used: both which figures do notably express the furious indignation of the Author, and the fierce severity of the act: the Author or Inflictour of all these fearful punishments, is the Lord God offended, at whose anger the Heavens do melt, the Earth quakes, and the whole Creation trembles, into whose hands to fall is most fearful, For the Heb. 2●. ●9 Lord our God is a consuming fire. The Lord is the decreer, appointer and commander of all these fearful torments: and the Lord doth execute them upon the damned, both immediatè, immediately from himself: and mediatè, mediately by his instruments, as by the devils, fire, darkness, stinch and other creatures. Fear therefore (in the fear of God) this fearful and terrible name JEHOVAH: that at the day of need, ye may find him a mild and gentle Lamb, and not A roaring Lion of judah. Revel. ● The severity of punishment is set down by a double allegory, Breath and Brimstone. To express the rage and tyranny of Saul against the Lambs of JESUS, this word is used in the Acts: And Act. 9 1. Saul yet breathing out threatenings and slaughter against the Disciples of the Lord, etc. So here, to express the furious indignation of the Lord against sinners, the Breath of the Lord is used. Like a River of Brimstone. The perplexing property of brimstone is to burn: Darkly; to grieve the sight: Sharply, to afflict the more: Loathsomely, to perplex the smell. We read in the Scriptures, that the Lord being much provoked, punished not only with fire, but with burning brimstone, which is ten to one more terrible. As upon Sodom, he reigned fire and Gen. 19 24 brimstone from heaven. I will rain upon him a fore rain, Eze. 38. 22▪ hailstones, fire and brimstone. Upon the wicked God shall rain Psal. 11. 6. snares, fire and brimstone, and stormy tempest, this shall be their portion to drink. The beast, and the false prophet, Apoc. 19 20. both alive were cast into the Lake of fire and brimstone. Oh, who can express now the lamentation of Tophet, for the breath of the Lord like a river of brimstone doth kindle it! As this should be of power to keep you from the least iniquity: so it should possess you with the knowledge of the right nature of sin: that it is the most odious and loathsome thing in the world: A stinking carcase stinketh Gregor. not so in the nostrils of man, as a polluted sinner stinketh in the nostrils of Almighty God. As Plato saith of virtue: That if it Plato. could be seen with a bodily eye, it is so splendid and glorious a thing, that all the world would be ravished with the love of her: So may I say the contrary of vice: That if sin could be seen in his own colours, and in his right nature, all the world would loathe, and utterly detest it. But miserable man (the more is the pity) conceiveth not aright of sin, one would think that Adam had committed but a small sin in eating the forbidden fruit, at the entreaty of Eve, yet he and all his poverity guilty of eternal death for the same: One would think that that poor man had committed but a small fault, In gathering a few chips on the Sabbath day; (we have fouler matters committed on our Sabbaths, and go unpunished) yet he was stoned to death for his labour: one would think that Ananias Acts. 5. detaining part of the money, and maintaining ●he contrary with a lie, had committed but a small fault, yet he was strooke dead for the same at the feet of Peter: one would think that an idle word were but a small sin, yet of every idle word that men shall speak, a great account must be made for the same. And as men coureive of sin, so they imagine of punishment, they think that the Lord will not deal so severely with them; and yet my Text saith, That the breath of the LORD like a River of Brimstone doth kindle it: The terror of whose wrath is indurable. Hearken here all you that make but a sport of sin, look upon your punishments prescribed: the least sin that ever you have committed, (being Zach. 5. 8. weighty as lead) is able to sink your souls down to damnation. Cease therefore from evil, and do that which is good: Cast away the works of darkness, and put on the armour of light: hate the little sin as well as the great, an idle thought as well as blasphemy: make much of offered grace to salvation: Christ now knocketh at the door of your Souls, and would gladly come in and dwell with you: For it is his delight to dwell Prou. 8. with the sons of men: shut him not out as did the Bethleemites: Bid him not be gone, as did the Gadarens, but Be ye open, ye everlasting doors, that the King of glory may come in; that you having given him entertainment here, he may do the like by you hereafter, placing you with the sheep on his right hand, and singing this blessed harvest song unto you, Come, ye blessed of my Father, inherit the Kingdom prepared for you from the beginning of the world. To the which most blessed place of glory, the Lord bring every Soul of us at the day of our death and dissolution; and that for JESUS CHRIST his sake, to whom with God the Father, and God the blessed Spirit, three glorious persons, but one immortal God, be ascribed all honour and glory both in Heaven and Earth, this day and ever, Amen, (* ⁎ *) FINIS. An Earnest and zealous Pray er, to be saved from the damnation of TOPHET. O Most glorious everliving, and everloving Lord God, the fountain and wellspring of all our happiness, we thy poor servants (unworthy, in regard of our manifold transgressions, of the least of thy blessings) do most humbly fall down before the throne of thy dreadful Majesty, confessing in the bitterness of our souls, the baseness and vileness of our estates by sin: O Lord, ashamed we are to come before thee, that are nothing but sinful corruption and abomination, but thou a Majesty most pure, in comparison of whom, the Angels themselves are counted impure: we dare not therefore (being thus loathsome and abominable) presume to present ourselves before thee, as in ourselves, but in thy manifold mercies, and thy Son jesus Christ his merits, in whom thou art delightfully pleased with all that faithfully call upon thy name: Lord, in thy Son behold us, we humbly beseech thee, accept us in his worthiness, cleanse us in his blood, justify us in his righteousness, sanctify us with his spirit, and in his most precious death free us from the damnation of hell. O till these comfortable tidings be sealed up to our souls, how perplexed are we! O how do our hearts quake and tremble, till we have found the salvation of thee our God! Reject us not (O heavenly Father) that fain would, as be saved of thee, so uprightly serve thee: we plead now and ever for pardon, so for grace, whereby we may in plentiful manner bring forth fruits worthy of amendment. Lord keep us in body and soul to thy everlasting Kingdom and salvation: Lord preserve us from the terrible torments of Tophet: O what shall become of us, if we for our sins, when we die, be thrown into that Lake that burns with fire and brimstone, so bitterly, as forceth screeching and screaming continually! Lord deal not with us according to our sins, and thy justice; but in the multitude of thy mercies, save our souls alive: O consider the▪ terrors of our troubled Souls: Let not the groans of our hearts be despised, but suffer them to pierce the heavens for a blessing: O thou that art the God of endless compassion, cast us not away from thy presence: we are the workmanship of thine hands, O Lord confound us not: O Lord (that delightest not in the death and damnation of a sinner) be moved to show pity upon us: O Christ our blessed Saviour, make intercession to God the Father for us▪ speak by thy gracious Spirit peace to our disquieted Souls, bind up our broken hearts: give us that we may clearly see our names written in the Book of Life, and our souls released from the fearful damnation of Tophet. To this end (gracious God) remove all sin from our souls, and plant in the garden of our hearts, all those spiritual and heavenly graces that are proper & peculiar to thine Elect, that we may be always a sweet smelling savour before thee: give us faith in thy promises, love to thy Majesty, zeal to thy glory, obedience to thy laws, and guide us daily by thy blessed Spirit into all truth and godliness: Lord, give us to be out of love with the vanities of this life, to hate every work of darkness, the little sin as well as the great: quicken us (O Lord) by thy quickening Spirit: O give us hearts to be inflamed with the love of thy truth: O that we could hunger and thirst after grace, as the chased heart doth the running Brook: O that we could experimentally say with thy servant DAVID, that all our delight is in thy Commandments. Thus (O Lord) we receiving grace from thy Majesty, to repel the fiery darts of the devil, & to fly even from every apparition of evil: so doing we may reap much comfort to our souls in this world of trouble, and at the fearful day of judgement, we may be freed from the lamentable tortures of Tophet, where howling and yelling shall be for evermore, and that for jesus Christ's sake thy Son our Saviour: to whom with thee and thy most glorious Spirit, we desire, even from the bottom of our hearts, to have offered up all thanksgiving and praise both in heaven and earth this day and evermore. Amen. FINIS. A JOYEFULL TRACTATE OF The most blessed Baptism that ever was solemnised: VIZ. Of the Baptism of our Lord JESUS by JOHN in jordan. The fourth Edition corrected and amended. JOHN 3. 5. Except a man be borne of water and of the Spirit, he cannot enter into the Kingdom of God. printer's or publisher's device LONDON, Printed by George Purslowe, and are to be sold by John Clarke. 1620. TO THE RIGHT Worshipful M. ROBERT MORDAUNT of Massingham Hall, in the County of Norsolke, Esquire, and Mistress AMY MORDAUNT, his mostloving Bedfellow: All increase of Grace in this life, and of glory in the life to come. SEldome or never (Right Worshipful) do we find Tractates, either Humane, or Divine, pass without their particular Dedications, that being shrouded under the safegarding gourds of honourable and right godly dispositions, they might the better be preserved from the parching detractions of malignant Cynics: I make bold therefore (discarding all self-humour and irregular singularity) to commend this poor Present, vostrum ad patrocinium, to the worthy patronage of your well-affected Worships, two especial reasons moving me hereunto. First, that mine unfeigned gratitude, entire affection, and most humble duty for all your favours inexpressible, might hereby be made apparent: Secondly, it being delivered at that solemn baptism of Charles your first born and hopeful heir, none I know more worthy of this Dication, than your worthy and right Christian persons. I present it to your religious considerations, as a loving and friendly Newyears gift: for it aims at that blessed New birth, and happy New life, lively in baptism represented, without which it is not possible for either of you to possess the Kingdom 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 Proverb) the measure of the gift, but the mind of the giver, what is wanting in the one (I dare boldly promise) is made up in the other. At your best leisures vouchsafe, I pray, now and then to peruse it, and I trust that your Christian pains herein shall be well reguerdened with heavenly pleasures herefrom. The Lord God make this (with all other like Christian helps) much profitable to your souls, and as he hath abundantly blessed you withoutward honours and dignities external, he would also even fill your hairs and spirits with the inestimable riches of his all-sufficient grace: that having granted this twofold blessing to you in this life, you may have 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 have my best and most devout prayers, continued to the Lord; to whose sweetest protection I betake you both with your hopeful son this present day and evermore: From Hempsted in Essex, january, 10. 1620. Your Worships always ready to be commanded in the LORD. Henry Greenwood. To the CHRISTIAN Reader. A Religious and right virtuous Gentlewoman, courteous and I. M. Christian Reader, much importuning me for a written Copy of this extant work (upon good consideration) proves the only occasion of this printed Tractate: for things written, as they are more tedious, so are they less profitable; but printed Tractates less tedious and more profitable: I am not borne alone to myself, my particular friends I love to satisfy, but the general good still shall be my aim. And that my pen thus happily should turned be to Press, I am no whit unwilling: both because few have written upon this worthy subject; as also for that I see this heavenly Sacrament seldom made right use of, the most contenting themselves with the bare sign, very few acquainting themselves with the blessed power of the signified. That therefore our profession may not be (as in many Antichristian parts of the world) in superficial sign and show alone, but in substance, life, and power: I commend unto thy view (for the better information of thine head, and reformation of thine heart) this short (yet I trust profitable) Treatise of that blessed Baptism of our blessed Lord and Saviour jesus Christ. Here (Christian friend) mayst thou learn a double lesson to live to dye: to dye to that, which otherwise must be thy death: to live that Christian and happy life, wherewith whoever is not acquainted, everlastingly must dye. The Lord God (from my very soul I hearty desire) bless these my poor pains to the best good of thine own Soul, and work in thine heart a death to all that is evil, and a life to all grace and godliness, that his glory more and more by thee may be advanced, and thine own soul more & more by him refreshed: and that for his own mercy sake; to whose most happy protection, I commend thee both in body and Soul in his dear Son Christ jesus, and rest Thine everloving in the Lord, Henry Greenwood. CHRIST'S BAPTISM. Math. 3. 16, 17. And jesus, when he was baptised, came strait out of the water: And lo, the heavens were opened unto him, and john saw the Spirit of God descending like a Dove and lighting upon him. Verse 17. And lo, a voice came from heaven, saying, This is my beloved Son in whom I am well pleased. AS by the disobedience of one man, sin entered Rom. 5. 12 into the World, and by sin death: Rom. 5. 12. So by the obedience of one man righteousness entered into the world, and by righteousness life, Rom. 5. 18. Rom. 5. 18. For as Adam's sin hath bound us all to a double misery, guilt and punishment: So jesus Christ (being made of God to us, Wisdom, Righteousness, 1. Cor. 1. 30. Sanctification, and Redemption: 1. Cor. 1. 30.) hath delivered us both from guilt and punishment of all our transgressions. The truth of which thrice-blessed report, is not only mentioned in the Gospel of God, and therefore called EVAGGELION, but confirmed also by sacramental signs and seals in the first and last Testament: In the first, against sin's guilt, by circumcision, against sin's punishment, by occasion, the one a Sacrament cutting, the other a Sacrament killing: In the last, against sin's guilt, the Sacrament of Baptism, against sin's punishment, the Sacrament of his Supper. And as Adam sinned in his own person: So the second Adam for his recovery hath performed both the Sacraments and substance of the same in his own person: for he was circumcised, sacrificed, baptised, to take away the sins of the world: Circumcised: Luke 2. 21. Sacrificed, Luk. 2. 21. Heb. 7. 27. Baptised in the words of my Text▪ And when jesus was baptised, etc. In which words for method sake, I note in general three: First, Christ's baptism: And when jesus was baptised. Secondly, Christ's immediate action after baptism: He straight came out of the water. Thirdly, Gods, of Christ's miraculous approbation: Testified by two: By Vision, By Voice. By Vision two ways: 1. By the heaven's apertion: And lo, the Heavens were opened unto him. 2. By the Spirits descension: And john saw the Spirit of God descending, etc. By Voice: Behold, a voice came from heaven, saying: etc. In which voice I note also, two: 1. A double circumstance. 2. A singular substance. A double circumstance: 1. Of the Person: God the Father: Behold a voice. 2. Of the place: supercelestial: Came from Heaven. A singular substance: This is my beloved Son, in whom I am well pleased. In Christ's Baptism ● observe three▪ First, the Baptist. Secondly, the Baptised. Thirdly, the element. First, the Baptist: and that was john, as it appeareth in the precedent verses. Not john the Evangelist▪ but john the Son 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 upon john saith: Magnum aliquidiste johannes, ingens meritum magna gratia, magna celsitudo▪ A great name is this name of john, a name of great grace, a name of great valuation. Magnus exim erat Iohannes virtute, magnus sanctitate, magnus & officio: Great was john in power, great was john in sanctity, great was john's office. A gracious person: sanctified in his Luk. 1. 15. mother's womb: Luke 1. 15. that which was spoken of jeremy the Prophet, is verified of john the Baptist: Priusquam te formarem in utero novity, & antequam illin● exires, sanctifica●i te: jeremy 1. 5. Before I form thee in the womb, I knew thee, and before thou camest out of the womb, I sanctified thee, At one and the selfsame time, there was in john the Baptist, Spiritus vitae, & Spiritus gratiae: the Spirit of Life, and the Spirit of Grace, as saith Origen▪ Whose sanctity you may read at large commended by josephus, lib. 18. Antiquitatum. Yea, Christ himself saith 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 than john arose there not. Though Enoch was translated, Gen. Gen. 5. 24. 5. 24. yet was he not greater than john: Though Eliah was taken up to Heaven: 2. King. 2. 11. yet was he not greater than john: Moses a great Lawgiver, and the Prophet's great men, yet were they not greater than john. Non enim ego Prophetas Prophetis andeo comparare; I dare not compare Prophets with Prophets;; yet the Lord of him, the Lord of them, the Lord jesus of us all hath pronounced of him, that inter natos mulierum, among them that are born of women, a greater than john the Baptist arose there not: he doth not say, inter natos virginum, among them that are borne of Virgins; for Christ jesus himself was borne of a Virgin, whose shoes latchet john Mat. 3. 11 was not worthy to unloose, Math. 3. 11. great was john, but what to his Lord and Master Christ? a rare preacher, but what to that great Lawgiver? a baptizer with water, but what to him that came to baptise with the Spirit and Fire? This is he that here baptised Christ: yea, he was the first that ever baptised with water to repentance, yea his office was to baptise in remissionem peccatorum before Christ, Luke 3. 3. to lead the people by water to him that baptised with the Spirit and fire: As one saith of him, that he did praeire nasciturum nascendo, praedicaturum praedicando, baptizaturum bapti zando, moriturum moriendo; that in birth, baptism, doctrine and death, he preceded JESUS, the Reconciler of the world. The place where he baptised Christ, was in the River jordane: Flwius eximiae dulcedinis, qui in lacum Genezareth, Gen. 13. deinde in mare mortuum funditur: A delicate River, so called, because it was composed of two Fountains, the one called jor, the other called Dan, and therefore the River hath this name jordan: In which River Naaman was 2 King. 5. 14. washed and cleansed from his Leprosy, 2 King. 5. 14. which River Eliah and Elisha divided with their Cloak, 2. King. 2. 8, 13. In this jordan did john baptise our Lord and Saviour jesus Christ. Secondly, The Baptised; jesus: And when jesus was baptised: jesus: this word signifieth a Saviour. A name worthily given him from the Lord, because he came to save his Mat. 1. 21. people from their sins, Math. 1. 21. from the guilt of sin by his imputative righteousness, from the punishment of sin by his imputative death and passions: the one properly resembled in Baptism, the other in his last Supper. But whether did Christ purchase this great salvation for us iure pacti, or rigore iustit●e, a great question in divinity: by a Covenant made twixt God the Father and him, or in regard of worth for worth, that is, whether his merits did equalise the salvation of so many Saints? Ans. To satisfy this question, give me leave to use a familiar comparison. Suppose I should say to a Porter or some such fellow, If thou wilt bring me a burden of an hundred weight a mile upon thy back, I will giu● thee a thousand pound for thy pains the Porter doth it, he hath purchaset this sum, ture pacti, in regard of the covenant, but not rigore iustitiae: hi● pains were not answerable to th● gift, for I could have had it done so; a crown: but suppose I should mak● bold with a great man of worth in the like case, he hath deserved this reward, & iure pacti & rigore iustitiae: O the dignity of Christ's person makes his merit precious: and thus became Chris● our jesus. Object. But it may be demanded why CHRIST should here by john b● baptised, that was sinless, baptism being a remedy against original sin▪ For BAPTISMA of BAPTEIN sigri 〈…〉 a washing away, resembling the washing away of sin? Ans▪ It is true, Christ in regard of himself had no need of Baptism: wherefore john forbade him, saying, I have need to be baptised of thee, and comest thou to me? yet notwithstanding, Christ vouchsafed to be baptised for eight especial causes. First, because he was bound to fulfil the righteousness both of Law and Gospel, in the behalf of man as he told john: Thus it becometh us to Mat▪ ●. fulfil all righteousness, Math. 3. The Law enjoined Circumcision, therefore Christ must be circumcised: the Gospel enjoined baptism, therefore Christ must be baptised: for Christ came not to break the Law, but to fulfil it▪ Secondly, that he might confirm the baptism of john, to be both reverend and profitable, l●st any should hold baptism a vain or frivolous thing. Thirdly, that he might sanctify the water to his mystical end (viz.) to the washing away of sin: Hesych: Christus ad sacrandas aquas baptismatis in jordane baptizatus est: that is, Christ was baptised in jordan, to sanctify the water of baptism, to the mystical washing away of sin. Fourthly, that he might hereby show his wonderful humility: for Phil. ●▪ 6. though he were equal with God, Phil. 2. 6. yet he makes himself of no reputation, but comes even among sinners to baptism, who notwithstanding knew no sin. Fiftly, to teach us, that as he was baptised being the head, so should we his members: to show that baptism is not lightly to be respected, nor of any to be neglected: therefore they that bring not their children to baptism (as much as lies in them) shut them out of the Kingdom of Heaven. For Baptism is necessary ad tollendam maledictionem (as saith Pareus) non ut pharmacum aut opus expiatorium: sed ut sacramentum foederis obsignatorium: non necessitate medi●, sed mandati●. not as though outward baptism either simply saved us, or without it no salvation could be, but because it is commanded. It is therefore necessary ●ATAT● propter mandatum Dei: for the straight command of God: but not praecise, simpliciter, & absolute, that as those that want it should be damned, for whom the blockish Papists have devised a Lymbus infantum. Sixtly, to testify the blessed communion and fellowship, that he our head hath with us his members, to our unspeakable consolation. seventhly, to signify to all the world, that he came to be baptised with the baptism of death: For baptism doth reprensent dying to sin: so Christ died for sin: Luke 12. 50. Luk. 12. 50 I must be baptised with a baptism, and how am I grieved, till it be ended? eight, ut veritas typo responde●et: that the truth may answer in every respect the type and figure: for as the high Priest when he was inaugurated, they first washed his whole body with water: Afterwards having put upon him his priestlike garments, and brought him to the open view of the people, they sounded trumpets, and poured oil upon his head: Exod. 29. Exod. 29. 4, 5. Num. 10. 3 4, 5. Num. 10. 3. So Christ our Priest was washed by john in jordan, in the open assembly of much people, a voice thundered from Heaven, and with the spirit of grace he was anointed with Psal. 45. 7. the oil of holiness above his fellows, Psal. 45. 7. And thus ye see the reasons why our Saviour would be baptised. Oh how are we bound to his majesty, that thus would vouchsafe to pay our debt: like a good Cyrenite that thus would stoop to carry our cross, and fulfil every part of the Law for our sakes, to save our poor souls everlastingly alive! Thirdly, The element: water, It is john's own confession: I baptise with water. We read of many baptisms in the holy Scriptures. First, Baptisma typicum: A typical baptism: wherewith Paul saith that the Israelites were baptised of Moses in the sea: 1. Cor. 10. 2. That was a 1. Cor. 10. 2. type of baptism: for as baptism to us is a passage by death to life: so was that passage through the sea to the shore, a passage through death to life. Secondly, Baptisma judaicum: A jewish Baptism: wherewith judith is judith 12. ●. Heb. 9 10. said to have baptised herself before prayer in a fountain of water▪ judith 12. 7. de quo: Heb. 9 10. Thirdly, Baptisma Pharisaicum: A pharisaical Baptism: Baptisma calicum, & urceorum: A Baptism of cups and pots, and hands before they ate: Mark. Fourthly, Baptisma sanguinis: A baptism Luk. 12. 50 of blood: Luke 12. 50. I must be baptised with a Baptism, and how am I grieved till it be ended! called baptisma Martyrij: A baptism of Martyrdom. Fiftly, Baptisma aquae: called baptisma fluminis: A baptism of water: wherewith john baptised. Sixtly, Baptisma Spiritus: A Baptism of the Spirit: called Baptisma flaminis: the baptism of fire: wherewith Acts 2. the Apostles were baptised: Acts 2. wherewith Christ baptizeth: he shall Mat. 3. baptise with the Spirit and fire: Mat. 3. The Spirit is compared to fire in a triple respect: for as fire doth Illuminare: enlighten. Calefacere: make warm. Comburere: burn up. So the Holy Ghost doth enlighten the understanding: make warm with zeal the affection: and burn up the dross and corruption that is in the Soul. But john baptizeth with water. A ●it element for this Sacrament: For (as Augustine saith) Si Sacramenta similitudinem quandam earum rerum quarum sunt Sacramenta non haberent, utique non essent Sacramenta: If Sacraments had not a lively representation of those things whereof they are Sacraments, they should be no Sacraments. Now water doth notably resemble Christ's Spirit and blood, and that in many respects. First, as the water washeth a way filth from the body: so doth the Spirit sin from the soul. Secondly, as every generation is ex humida or aquosa materia, of a wa●ry matter: (where upon some of the Philosophers, as Thales, said that water was the beginning of all things:) So regeneration by the Spirit of grace is resembled here in the Sacrament by water. Thirdly, as water maketh the earth fruitful, sertill, full of increase: So that Spirit that moved upon the waters, Gen. 1. 2. makes us fruitful in all good works. Fourthly, as water doth very much refresh a man in his extremity of heat: So the Spirit of grace refresheth us in the fiercest fire and greatest heat of tribulations. Fiftly, as water doth quenth the thirst of man and beast: So doth the Spirit of grace quench our thirst after temporal things, joh. 7. 37. He that is joh. 7. 37. a-thirst, let him come to me, and he shall never thirst more. This sacramental water is figured per aquam expiationis: by the water of Num. 19 Expiation: Numb. 19 This sacramental water is figured per aquam illam, by that water which Ezekiel saw go out of the right side of the Temple, Ezek. 47. This sacramental water is figured per fontem illum, by that fountain which the Lord promised by his Prophet, Zach. 13. But this sacramental water is especially figured per aquas dilu●ij, by the water of the flood Gen.: 7. for as that Gen. 7. water drowned the old world, so water in Baptism (as it hath reference to the Spirit of grace) drowneth the old man, and washeth away all corruption and sin: in which respect baptism is called Lavacrum regenerationis mentanominic●, The Laver of regeneration, 'tis 3. 5. Tit. 3. 5. So that water (ye see) is the element that john useth in baptism: aqua pura, simplex, vulgaris, pure, simple, and common water: not mixed, not made, not stilled, not oil, not blood, not fire, nor any other element: not salt in the mouth: not spittle in the ears and nostrils with a pronunciation of the word Ephata, be thou open: not milk, not honey, to signify the right they have to the heavenly Chanaan: not Chrysine or holy oil for the anointing of breast and forehead, to signify the anointing of the Spirit: not burning lights, to signify their delivery from darkness to light. A couple of notable heretics, Seleucus and Hermias, baptised their children & aqua & igne, in water and fire also. Musculus saith, that it is reported, that certain Christians of India baptise their children & aqua & igne, in water and fire also, signaculo crucis per ignitum ferrum fronti impresso: branding them on the forehead with the sign of the cross with a hot burning iron: but this is horrible and hard. Horrible: because cursed is he that addeth or diminisheth from the Word of the Lord: Deut. 12. 32. An horrible thing that we should make ourselves wiser than Christ: what Christ hath commanded to be used in this Sacrament, that in the fear of God let us do: adding nothing to the same, for that is abomination. An hard thing to be burned in the Sacrament: therefore we are much bound to Christ for those Sacraments we have, for they are very easy: the old were hard and bloody: in Circumcision blood lost, in the Passeover life lost. The Sacraments of the New Testament are virtute maiora, utilitate meliora, actu faciliora, numero pauciora; id est, for virtue greater, for profit better, for act easier, for number fewer. And as this Baptist here baptised with water, so we must know that it passed his power to baptise with the Spirit and fire. Cyprian giveth to john only outward baptism. Longobard saith, that johannis operatio visibilis tantum exterius Lavantis muisibilis gratia Dei Interius operantis john's: baptism washed without, but it is God's grace that washeth within. john's baptism was not called the baptism of repentance, as though all that were baptised were regenerate, but because it was a sign and token of repentance. Augustine dares not altogether derogate remission of sins from john's baptism, neither dares he simply give remission of sins to the same. It is not (beloved) it is not in the Minister's power to regenerate, neither is there such a sacramental union twirt the sign and the signified, as he that takes the one, must of necessity take the other: then Simon Magus should have had the Holy Ghost, for he was baptised. Neither are they cast away that cannot come to be baptised with water: then whither went the Thief that believed? he was not baptised, yet in Paradise. And whither went the child of David? It was not circumcised: surely to Heaven, for he saith, he should go to it And what became of all that died before the eight day, the day of Circumcision? though they had not the sign, yet were they borne in the Church, and were within the compass of that general covenant, I will be thy God, and the God of thy seed. Indeed if we contemn baptism, than it is another matter: As he that was not circumcised, should be cut off Gen. 17. from the people: Gen. 17. this is spoken of Adulti that contemned circumcision. Alas, children, if they be not brought to baptism, and dye unbaptized, it is not their fault: shall they be damned for their father's offence? God forbidden: No, the child shall not bear the father's Ezek. 18. sin: Ezek. 18. Again, water is but a sign of the inward washing, water itself doth not work regeneration. Though it be said: Except a man be borne of water and the Spirit: joh. 3. 5. it is the Spirit that doth regenerate, not the water: and therefore a man may be regenerate without outward baptism. It is the speech of the Apostle Peter: Baptism saveth us, not that baptism that putteth away the filth of the flesh, (viz.) water; but in that a good conscience maketh request to God; 1. Pet. 3. 21. Indeed water is said to 1. Pet. 3. 21 wash us from our sins sacramentally, but not really nor substantially, that the Spirit doth. Nay in the effectual and complete baptism, tollitur peccatum, non quod non sit, sed quod non obsit: non quod ad actum sed reatum: that is, sin is taken away, not that sin is not, but that sin is not to condemnation: not in regard of the act, but in regard of the guilt. Seeing then that john could but baptise with water, and the Minister can give but outward baptism, it is Christ jesus that baptizeth with fire: O let Parents be instant with the Lord in prayer, that as the Minister poureth on water, so the Lord jesus would pour on his grace, that as they are instruments of their children's first birth, which is damnable through sin, so they may be instruments of their second birth, without which neither they nor their children shall ever see the salvation of God. And thus much for the Baptism of our Lord and Saviour JESUS CHRIST. Secondly, Christ's immediate action after baptism: He strait came The second text. out of the water. In this a mystery is observed: to show that all that are effectually baptised, do presently come out of their sins, making no delay to serve the Lord in holiness. O that this were verified of all that are baptised. We see then what God requireth at our hands, that when we are little ones, even in our infancy (for then we are baptised) we sacrifice our souls and bodies to the service of our God: for the Lord looketh for the Alpha of our lives as well as the O meg●, for praise even out of the mouth of Babes and sucklings. All therefore that are baptised, and yet deserre their repentance, here are justly reprehended. It was Saint Augustine's fault before his conversion: Ignosce pater, ignosce: pardon me (O Lord) pardon: At noli modo: but not now: let me sin in my youth, and pardon me in mine age. But let such persons beware of a double danger. Sudden death. Hardness of heart. Life is uncertain, who knows it not? Let us therefore with the wise Virgins be always surnisht with the candle of faith, and the oil of love in the Lamps of our souls, that so we be not excluded the bride-chamber of glory. Again, let all such desperate wretches know, that custom in sin hardens the heart of a sinner: Qui non est body, c●as n●nus aptus e●●t: He that is not sit for repentance to day, will be less to 〈…〉 even as a ruinous house, the longer it is let run, the more it will ask to repair: and as a nail, the more blows a man 'gins it, the harder will it be to pull out. Let us therefore, while it is said to day, resolve perfect obedience to our God: while the Lord speaketh, make him speedy answer: Let there be an echo resounding in the thickets of our hearts, as was in the heart of David, Psal. 27. 8. Seek ye my face: thy Psal. 2●●. face Lord will I seek: that having regarded the Lord and his service in time, the Lord may reward us with his blessed favour, not for a time, but for ever. Thus much for Christ's immediate action after Baptism. Thirdly, Gods, of Christ's miraculous approbation: testified by two: by Vision. by Voice. By Vision two ways, by the heaven's appertion. by the Spirits descension. First, by the heaven's appertion: And behold, the heavens were opened Text. to him. Behold: Ecce: lo. This word is used in holy Writ 600. times; a word ever placed before matters of great weight and moment; whereupon Bernard calls it notam stelliferam: a starry note, pointing out extraordinary matters revealed, as the Star pointed out Christ to the Wisemen, and stood over the house where he lay. Sometimes placed before God's inexpressible merctes: as Esay. 7. 14 Behold, a Virgin shall conceine and Esay. 7. bear a Son, and his name shall be called IMMANVEL. Sometimes before his inutterable judgements, as Amos 8. Behold, I will bring a famine upon you, not a famine of bread or of wine (which of outward deaths, I know none worse than starving to death) but a famine of hearing the Word of the Lord: and ye shall go from sea to sea, and coast to coast (as little account as you make of Sermons now) and shall not find it. The exposition of this word, you may find by comparing Math. the 6. Math. 6. Luke. 12 with Luke 12. for S. Matthew speaking of GOD'S providence for the Fowls of the air, useth the word Behold: Behold the Fowls of the air. Saint Luke speaking of the selfsame subject, useth the word Consider. Consider the Ravens, &c So that Behold is as much as Consider, or seriously perpend what it is that shall be spoken. The use of this word is, to stir up auditories diligently to attend to those things that make for God's glory, and the everlasting peace of their own souls. The heavens were opened to him. Text. The heavens have been opened to many, as you may read in the Scriptures of God. 1. To Steven martyred, Act. 7. 56. Act. 7. 56. 2. To Peter in prayer devoted, Acts. 10. 3. To Christ transfigured Math. 17. 5. 4. To Christ ascended, Acts 1. 9 5. To Christ here baptised. And when jesus was baptised, behold, the heavens were opened to him. By the heaven's apertion, many times is understood the manifestation of the glory of God▪ but here it doth signify, visibilis coeli scissura●, ita ut Iohannes perspicere potuit, aliquid planetis & austris superius: the division of the visible heavens, whereby john saw something higher than the Planets and Stars: and therefore Mark saith, that the heavens were cloven in twain, Mark 1. 10. Ma●. 1. 10. But by this visible scissure and cleft of the heavens is signified: 1. The presence of God▪ 2. That Christ himself came from thence, to reveal to man the secret will of his heavenly Father. 3. That he it was that should reconcile all things both in heaven and earth to God, Colos. 1. 20 Col. 1 ●● 4. That Christ jesus opened the Kingdom of heaven to all believers, which Adam by sin had shut. 5. That all that are effectually baptised, have heaven opened unto them, and the Lord God ready to embrace them to glory. O the power and force of baptism it opened that which all the creatures of heaven and earth were not able to open: Lord show the like power in baptism this day, open the Kingdom of Heaven to this Infant that shall be baptised, and receive it for thy Christ's sake into thine everlasting favour and salvation. Thus much for the first vision. The Spirits descension. And john saw the Spirit of GOD T●●t. descending like a Dove, and lighting upon him. That we may the better lay open the true sense of these words, four questions must be propounded. First, how john is said to see the Spirit of God, the spirit of God being invisible? Ans. It is, impropria locutio, an improper speech, for john 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 seen, quia praesentiae sue signum demonstratur & cernitur: because the sign of his presence (namely, the Dove) was seen by john. it is locutio me tanonymica, an etanonymicall speech, whereby the name of the signified is given to the sign: as the bread is called Christ's body, and Baptism regeneration. Secondly, how is the Spirit of God said to descend upon Christ, when he was in Christ before, and is (being infinite) every where? Ans. This also is an improper speech: but because Christ's authority might be declared among men, and now Christ being to perform the office of a Redeemer, might be answerably furnished with the power of Grace, therefore the Spirit of God is said in visible sign to descend upon him. Esayes' Prophecy is here fulfilled: The Spirit of the Lord is upon me, Esa. 61. 1. therefore hath the Lord anointed me to preach good things to the poor, etc. Esay. 61. 1. Thirdly, why did the holy Ghost descend in the form of a Dove, rather than in fiery form, as sometimes he sometimes he did upon the Apostles▪ Ans. This was done, (as it is conjectured) not only to demonstrate the Dovelike qualities of the Spirit of God and of Christ; but especially to show, quàm blande & comiter Christus vocaret in spem salutis peccatores: how kindly, lovingly, and gently JESUS CHRIST should call sinners to repentance and salvation. The truth whereof maintained is by the Prophet Esay: A bruised reed he shall not break, and smoking flax shall he not quench. Fourthly, whether was this a natural Dove from the common slight, or only a spectrum, an apparition, and no body: or a body substantial out of the elements form by God, of all birds likest a Dove? Ans. Luke saith it was like a Dove, Luke 3. 22. therefore not a natural Dove: Luke 3. 22. And surely it was not an apparition without substance, but without all doubt it was a substantial creature, much like a Dove, vel ex nihilo, vel e● elementis formata, form either of nothing, or out of the elements, as was that Star that led to Christ, and resolved again into his first matter, the pleasure of God performed by it. Upon every one therefore that is effectually baptised, this Dovelike Spirit descendeth, making us of Lions, Lambs; of Vultures Doves; of crooked and perverse, harmless gentle, and kind, bringing us likewise news with the Dove of Noah, that the flood of sin is down, and that all is well twirt God and us. Lord, let thy Done-like Spirit this day descend, with the Olive leaf of thy favour upon this thine Olive plant, and of the child of wrath, make him in Christ heir apparent to the crown of salvation. Thus much for the second vision. Now for the voice that was heard from heaven: And lo, a voice came from heaven, etc. The voice of God concerning Christ, hath three times sweetly sounded from heaven: In his Agony and Passion: john 12. 27, 28. propter nostram redemptionem: For our redemption. In his transfiguration: Math. 17. 5. Mat. 17 Propter nostra● glorificationem: For our glorification. And here in baptism: Propter nostram adoptionem: for our adoption. And lo, a voice came from Heaven, saying, etc. Aperitur hi● mysterium Trinitatis▪ saith one: In this Scripture the Trinity of Persons with God is manifest●● expressed: For Patris vox auditur, 〈…〉 humanitas conspicitur, Spiritus 〈…〉 signum perspicitur: the Father is heard, the Sun seen, and the Holy Ghost in visible sign perceived. The foolish Papists say, that there is no such mention of the Trinity in the Scriptures. Indeed the literal word is not found in the Scriptures, but if they would put on their spectacles, and look, they should soon find the substance of the same; namely, the unity of essence, and Trinity of persons, that is with God. As in De●teronomy: Audi Israel, De●t. ●. Deus Deus noster Deus unus est: God our God is God only: Deut. 6. Why doth Moses mention the name of God thrice, but to show the distinction of the persons Divine? why doth he put the word (unus, that is, only) but to show the unity of their Essence? why is (noster, that is, our) put to God in the second place, not in the first or last, but to show that the second person should take our nature upon him? Again in ●say: Sanctus, sanctus, sanctus, Deus exerciti●um, plena est omnis ●erra gloria c●●●: Holy, holy, holy, Lord God of hosts: here is the Trinity of the Persons: the earth is full of thy glory: thy; here is the unity of their Essence. For though God be simplicissimus, most simple, in respect of his Essence, yet is he trinks ratione personarum, three in regard of his persons. One example or two more let me give you hereof. In the first verse of the Book of God, Creavit Elohim Coelum & terram: GOD created the Heaven and the earth: Gen. 1. 1. the Verb singular, Gen. 1. 1. (Creavit) noteth out the one and most simple Essence of God: the substantive plural (Elohim, not El singular) points out the Trinity of persons. Again, in the same Chapter, Faciamus Gen. 1. 26. hom●em ad imaginem nostram: Let us make ma● after our own Image: Gen. ● 26. faciamus, showeth the plurality of persons, and nostram the unity of Essence. Again, in the Gospel of Matthew Baptise 〈…〉, & Spiritus san●t●●: Baptise them in 〈…〉 Name of the Father, the Son, and of the holy Ghost: Math. 28. 1●▪ in nomine, Mat. 28. 19 not nominibus: in the name, not names: here is the unity of Essence: of the Father, Son, and holy Ghost: here is the Trinity of persons. Augustine illustrates this mystery by a Simile from the Sun and Fire. We see the Sun in the heavens, Running: Shining: Giving heat The Fire hath three properties, Moving: Light: Heat. Now thou Arrian, if thou canst divide the Sun and Fire▪ divide thou also the Trinity: No, the Trinity must be distinguished, but by no means divided. The holy Ghost is called digitus Dei: the finger of God: the Son is called, manus Patris, the hand of the Father. As therefore the finger in the hand, and the hand in the body, so of the same Essence and Substance is the Father, the Son, and the holy Ghost. But to search too much into this mystery, is dangerous, as saith Bernard: To inquire too much of the Trinity, is perverse curiosity: to believe as the holy Church holdeth, is faith and security: To see as it is, is most absolute felicity. I remember an old report that runs of Alanus, who promised his auditory to discourse next Sabbath following the mystery of the Trinity: It happened (as he meditated by the Sea side) he saw a young boy go about with a shell or spoon to empty the water of the Sea into a little hole: Alanus demanded of him what he meant? I intent (saith he) to bring the whole Sea into this hole. Why goest thou about a thing impossible, answered Alanus? So dost thou (saith the boy) unto him: for it is as possible for me to bring the whole sea into this hole, as for thee thoroughly to discourse the mystery of the Trinity. Alanus being very much dismayed, and coming into the Pulpit, his auditory looking for the performance of his promise, was silent for a pretty space, at last broke out into these words: Sufficit vobis vidisse Alanum: it is enough for you to have seen Alanus; for to utter that which I promised, is above my reach: and so came down. So surceasing the prosecution of this mystical point any further, I come to another observation from hence, and hasten to an end. And that is this: As the whole Trinity was present at the Baptism of Christ, so it is the pleasure of Christ, that every of us should be baptised in the name of the whole Trinity. Not in the name of one person alone: Nor in the name of any creature. Objection. But against the first may be objected that in the Acts: where Peter exhorts them to be baptised in the name Act. 2. 38. of JESUS, Acts 2. 38. and no more persons mentioned▪ Answer. He speaks not there of the form of Baptism, but shows that the whole effect thereof consists in jesus Christ: Again, under the name of JESUS the other persons are comprehended. Objection. Against the second may be objected that in the Corinth's: The Israelites were baptised in ● Mosen: unto Moses 1. Cor. 10, ●▪ in the clo●d and sea, 1. Cor. 10. 2. Answer. It is an Hebrew phrase: and in Mosen, unto Moses, is as much as per Mosen, by Moses▪ as Augustine saith: Deuce Mose, seu Mosis ministerio: by the ministry of Moses. Ambrose saith: they were baptised into M●ses, that is, duce Mose foeliciter transi●runt, & erapti sunt morte: Moses leading them, they passed the Sea without dange●, and were saved from death. Or, in Mosen, into Moses, in 〈…〉 nam, & legem Mosis: into the doctrine and law of Moses: as those twelve are said to be baptised in baptisma johannis: unto john's baptism, Acts 19 Act. 19 ●. 3. 7. that is, in doctrinam johannis: unto john's doctrine, as writeth that learned man Pareus: so the like phrase is used, Exod. 14. & 19 Where the people Exod 14. & 19 are said to have believed in Moses: that is, in Deum per Mosen: in God by Moses. This is my beloved Son▪ Text. Christ is God's Son: Only. Natural. Consubstantial. coeternal. We are but by adoption God's children. O the wonderful love of God the Father to us▪ that would vouchsafe to give us his Son, his only Son, his only beloved Son, that whosoever 〈…〉 believeth in him should not perish, but have life everlasting▪ joh. 3. 16. In whom I am well pleased. Text. Complaceo nemini nisi in te, & per te: I am pleased with none but in thee, and for thee. In quo oblector: In whom I am wonderfully delighted, as saith Euthymius. In quo requiesco, in quo placor: saith Theophilact. i. In whom I rest fully satisfied, in whom I am well contented. As that verse goeth: In quo laetitia est, in quo mihi facta voluptas. In whom I much rejoice. So that these words do testify that jesus Christ is that worthy Mediator, in whom the world is reconciled to God. Let us not therefore go to Rome for a pardon, nor to Mahomet for a blessing, nor to the Magician for counsel, nor to the Sorcerer for skill; but let us ●locke to jesus our Redeemer, in whom only we shall find GOD well pleased with us, saying with Peter: Quo ibimus? Whither shall we go, for thou hast the words of eternal life? There is in the world a fourfold Call, yet but one salutiferous. The Devil saith, Come unto me, sed destruam, I will destroy you. The World saith, Fellow me, sed decipiam, I will deceive you. The Flesh saith, Fellow me, said deliciate, I will fail you. Christ only saith; Come unto me, & egore●●ciam, I will refresh you. Christ now knocketh at the doors of your hearts, and would gladly come in and dine and sup with you: Ren●● ●. 20. drine him not out of your country, as did the clay headed Gadarens: Shut him not out of your houses, as did the ●u●lling Bethleemites; but be ye open, ye everlasting doors, that the King of glory may come in: that having given the Lord Christ entertainment into the houses of your hearts in this life, he may vouchsafe to put you all in possession of his heavenly mansions in the life to come. To the which most blessed place of glory, the Lord bring every soul of us at the day of our death and dissolution; and that for jesus Christ's sake his beloved Son, in whom only he is well pleased, to whom with God the Father, and God the blessed Spirit, three great persons, but one Essential Godhead, be offered up all praise and thanksgiving, even from the bottom of our hearts this day and evermore. Amen FINIS. A Godly and right Christian Prayer, made for the instructiou and comfort of his weakest Parishioners of Hempstead, reverently to be used every Evening in their several Families. O Most gracious God, and in thy sweet Son jesus our most merciful heavenly Father, we thy poor servants and unworthy Creatures, with mourning spirits, and perplexed hearts do in most humble manner fall down before thy dreadful Majesty, bewailing bitterly all our offences committed against thee, and quaking and trembling for fear thou shouldest in thy justice utterly cast us from thee, into that woeful Lake that burns with fire and brimstone. Lord, we confess by birth our foul pollution, by life our manifold transgression, and therefore ashamed we are (that are but dust and ashes, yea worse, most loathsome and abominable sinners) to come before thee, or commence the least suit unto thee, that art a Majesty most pure, abhorring and severely punishing all that work iniquity▪ Therefore (oh Lord our God) we most humbly beseech thee not to deal with us, according to thy justice and our own merits; for than shall we be utterly condemned, but (coming unto thee as a child that feareth to been beat) for thy Christ's sake, with the ey● of pity and fatherly compassion, look thou graciously upon us: behold us in him, in whom thy justice will soon turn itself into mercy, thy frown into favour, thine indignation into everlasting salvation. Lord, for thy favour now and ever we crave; grant therefore to us that ask: for pardon of our sins at thy hands alone we seek, grant that we may find: at thy gate of Salvation we earnestly do knock, good Lord therefore open unto us. But because thy sacred Word doth tell us that thou wilt look to none, but those that are of a contrite heart, and tremble at thy words; Lord, fit and prepare us all by true humiliation to embrace the saving health of our souls: grant (gracious God) that we may mourn our sins thoroughly, and lament our iniquities bitterly, not so much because they might justly condemn us, as that they have so highly displeased thee, and moved thy Majesty to anger, that hast been so merciful a God unto us: O give us hearts to grieve, for that we cannot sufficiently grieve for our sins committed against thee. And (gracious Father) we further entreat, that we may not only taste of the sour of thy Law, but likewise receive in thy good time, and in good measure the sweet and unspeakable comfort of th● Gospel: grant that thy Son jesus may been jesus to us all, that his righteousness may cover our unrighteousness, that his death may bring our souls to life: that in him and for his sake thou wouldst ●e well pleased to make us thine by adoption, to witness the same to our souls, by the infallible testimony of thy blessed Spirit, to work in our hearts a strong and resolute persuasion of Faith, whereby we may grasp and hold fast this thy great mercy in Christ towards us, to the peace of our consciences in this life, and the salvation of our souls in the life to come. And (holy Father) for as much as all those that have put on Christ, are become new creatures, grant unto us a new heart, and renew a right Spirit within us, purge us from our sins, wash us from our iniquities, infuse thy saving grace into our Souls, whereby we may dye to all that is evil, and live to all godliness of life all the days of our life to come. Frame, our hearts (dear 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 even our meat and drink to walk in thy Commandments: endeavouring always and in all places to keep a clear conscience, both towards thee and man. Teach us (blessed Father) to rely upon thee alone by faith; to fear, love, honour and truly obey thee in wisdom and true sanctity: to give no worship from thee, that is only proper to thee: reverently to think and speak of thy most glorious name and word: carefully to sanctify thy Sabbaths, and wholly set them apart for thy service. Give us grace also (thou that art the Author and giver of all grace) to carry ourselves dutifully to man: to honour and reverently respect all our superiors, both in nature and place: to preserve and maintain the good name, goods and bodies of our brethren amongst whom we live, and not impair, hurt, or maliciously massacre the same: to keep ourselves chaste and unspotted from all fleshly lusts, and every act of uncleanness: injuriously to take away no man's right or due: to speak the truth, and not to bear false witness against our brethren: to be content with our own estates, more or less, and not to repine at, or covet that which is others: O grant that our lives may be unreprovable before thee and men. But because (O Lord) of ourselves we are able to do no good thing, but it is thou that workest the will and the deed, Lord therefore stand ever by us with thy preventing, assisting, and consequent grace, whereby we may be able in some measure to do thy will on earth, as thy Angels do it perfectly in heaven. Moreover (heavenly Father) we (fully believing ourselves to be true and lively members of that body mystical, whereof our blessed Saviour is the Head) do earnestly desire at thy gracious hands the like mercy for the whole body of Christ's Church, as we beg for our own souls: Lord bless and defend thy Church and Chosen in all Kingdoms of the earth wheresoever: enlarge the bounds of thy Gospel, increase the number of thy Saints, & daily add unto thy Church such as shall be saved. Bless the Kings most excellent Majesty with all spiritual blessings in Christ jesus, meet for so great and worthy a personage: with the Prince, and His whole issue in this Kingdom and beyond the Seas: Grant that He may never want one out of his own loins to sit upon his Throne for the maintenance of thy Gospel, till the coming of Christ in the clouds. Bless all afflicted members, whether grieved in conscience, troubled in body, or persecuted for the Gospel, according to their several occasions and need. Bless those that are nearer and dearer unto us in the flesh, as are our Parents and kindred, whether father or mother, husband or wife, brother or sister, or child, with our Christian acquaintances and friends, keep them all, and us with them, to thine everlasting kingdom and salvation▪ And in mercy (good Lord) this night look down upon us, preserve us and ours from all dangers bodily & ghostly, within doors and without: give unto our bodies a comfortable rest and sleep, that they may be more able to do the works of their particular vocations before thee: and (sweet Lord) watch evermore over our poor souls, keep us from sin and evil, both sleeping and waking: and when that sleep of death shall fall upon us, grant that our souls may wake to thy glory and salvation everlasting: and that for Christ jesus his sake our only Lord and everlasting Redeemer: to whom with thee and thy good Spirit, three persons, but one God, we hearty desire to offer up all thanksgiving and praise this evening and everlasting: Amen. THe grace of our Lord and Saviour jesus Christ, and the lo●● of God our heavenly Father▪ and the most blessed presence of God the holy Ghost, be with v● all, and within v● all, both in Soul, in Spirit, and in body, and with all things that remain or belong unto v●, either within doors, or without, this ●ight and everlasting. AMEN FINIS.