A Treatise of the Great and Generall Day of Iudge­ment, necessary for euery Christi­an, that wisheth good successe to his soule, at that Great and Terrible day.

MAn, in regard of the corruption of his Nature, through the fall of his great Grand-father Adam (who was the foyle of Man-kind, the Parent of sinne, and the author of death to all his po­sterity, for asmuch as wee were all in [...]umbi [...] Adami, in his loines) as [Page 2] hee is subiect to all sinnes whatso­euer, so is hee specially addicted to the sinne of security and carelesnesse. Therefore as Adam sléeping secure­ly in his transgression, and hiding himselfe from the presence of the Lord, behinde the bush, had great need of that Watch-bel from God, (to rouze him from the sleepe of sinne, and call him againe vnto God) Adam, v­bies? Adam, where art thou? So as Gen. 3. 9. necessary for euery sinfull Adamite (to raise him from the sleepe of sinne wherein he was borne) is this notable Memento, this worthy rehearsall of the great and terrible day of Doome: But I say vnto you, &c. Which words of our Sauiour Christ spoken to the Scribes and Pharises (who would not beléeue that he wrought these mi­racles, by the powerfull Spirit of God; but slanderously and contume­liously Mat. 12. 24 told him to his face: that he did cast out diuels through Beelzebubs name) are as much in effect, as if hee had said on this manner: If account must be rendred at the day of Iudge­ment, [Page 3] of euery idle word that men shall speake, then much more of blas­phemous words: But I say vnto you, that of euery idle word, that men shall speake, they shall giue account thereof at the generall day of Iudgement: Ergo: much more of blasphemous words as yours are, in saying that I cast out diuels through the name of Beelzebub.

So that these words of our Sauior are nothing else, but a true propositi­on and sound argument drawne, a mi­nore ad mai [...]s, whereby Christ doth proue the greatnesse of punishment that should befall the blasphemous Pharises, in regard of the greatnesse of their sinne.

In which portion of Scripture, foure things necessarily must be con­sidered.

• 1. The persons that must giue an account: who they be.
• 2. Of what things these persons must giue an account.
• 3. To whom this account must be giuen.
• [Page 4]4. When this account must bée giuen.

1 The persons that must giue an The first part. account, they are expressed in this text in generall, to be men: That men shall speake. Men, yea all men must giue an account, as wee may read in the Epi­stle of S. Paul to the Corinthians▪ We must all appeare before the Tribu­nall [...]. Cor. 5. 10. seat of Christ, that euery man may receiue according to his workes. All men, none excepted, of euery age, of euery sexe, and of euery Nation, rich and poore, Princes & common people, noble, and ignoble, all that haue béene from the beginning of the world, and shall be to the end of the same, shall ap­peare before Christes Iudgement seate, and giue an account euery one for himselfe to God: For, It is appoin­ted Heb. 9. 27. vnto men once to dye, and after that commeth Iudgement. As it is therefore most sure that all men must dye, so is it as sure that all men must come to Iudgement.

This is the seuenth article of our Article 7. faith to beléeue: that Christ shall come from heauen to iudge the quicke and [Page 5] the dead: by the dead, all those are to be vnderstood, that shall be found dead at the second comming of Christ; by the quicke, all those are to bee vnder­stood, that shall be found liuing at his second comming. Augustine in his Augustine. Enchiridion to Laurentius, Chap. 55 saith; that, this Article may bee ex­pounded two wayes: either by the dean (saith hee) may bee meant those that shall bee found corporally dead: and by the quicke, those that shall bee found corporally liuing at Christs com­ming: or (saith he) by the dead may be meant, those that be dead in sinne. Ac­cording to that in the Gospell of S. Mathew: Let the dead bury their dead. Mat. 8. 22. And by the quicke, those that be dead to sinne, and liuing to faith; accor­ding to that of the Prophet Abac [...]k: Hab. [...] ▪ 4. The Iust shall liue by faith. But this exposition is not agreeable to the sim­plicitie of the Creede. Yet notwith­standing true it is, that both the godly and the wicked shall come to iudge­ment: for by the power of Christ, all men shall bee raised vp: The holy An­gels [Page 6] with the great sound of a trumpet [...] 24. 31 shall bee sent forth into all the world, and they shall gather together the E­lect, from the foure quarters of the earth, from one end of the heauen to the other. Then shall Christ separate the Mat. 13. 4 [...] Elect from the Reprobates, the Wheat from the Tares, the Corne from the Chaste the Lambs from the Goats, the Iust from the Vniust.

So that you see, that the godly and the wicked, yea all men whatsoeuer, shall appeare before Christs tribunall [...] and giue an account of them­selues, and for themselues, to the terrible Iudge.

Obiect. Ob. Some, notwithstanding, may obiect against this doctrine deliuered, and say as it is in Iohn: That he that Ioh. [...] 18. beleeue him Christ, shall not bee iud­ged, or shall not come into iudgement: and so by consequence, all men shall not be iudged.

Answ. To which I answere, that An [...] Iudgement in that place of Iohn, as in many other places of sacred Scrip­tures, is taken for condemnation; in [Page 7] which sence true it is, that he that beleeueth in Christ Iesus, he that is in­granted into Christ by a true and liue­ly faith, hee that is flesh of his flesh, and bone of his bone, one with Christ, and Christ with him by the spirituall coniunction of the Church with Christ, this party shall not come into iudgement; s [...]il. condemnationis, that is, of condemnation; in iudge­ment he shall not be confounded, con­demned or ouerthrowne▪ but he shall come in iudicium absolutionis: that is, into the iudgement of absolution: In iudgement hee shall stand out, hauing on the white robe of Christs righte­ousnes, and being couered with the wedding garment of Regeneration. The truth of which doctrine, the prea­cher affirmeth, saying: God will iudge Eccl. [...]. 17. he Iust and the vniust; the Iust vnto saluation, and the vniust to damnati­on. Seeing then that all must bee brought to iudgement, let no man thinke with himselfe, that it may be possible for him to escape this dread­full day; whither shal he [...]lye from the [Page 8] presence of the Lord? If he ascendeth Psal. 139. [...], 8, 9. vp to heauen, God is there, if hee goe downe to hell, God is there also, if hee take the wings of the morning, and fly to the vttermost parts of the Sea, God will finde him out there also. For God is euery where; hee is in heauen by his glory, he is vpon the earth by his mercy, he is in hell by his iustice: God is [...] & nusquam; hee is euery where, by his power and wisedome, but no where in respect of circum­scription of place, beeing a Spirit. In earthly and terrestriall Courts▪ a man may haue his Proctor: but then we must ( volentes nolentes, whether we will or no) personally appeare and pleade for our selues.

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 leaue) great and scanda­lous crimes may bee winked at: but at this great Court of Heauen, the Iudge will not be partiall to any: For Rom [...] ▪ [...]1. God hath no respect of persons: Hee [Page 9] will execute iust iudgement vpon all men, as the Psalmographer speaketh: With righteousnesse will he iudge the Psal. 58. 9. world, and the people with equitie. Bribes, Friends, intreaties, how­lings, cryes, lamentations, nothing will then preuaile, but a pure heart, and a spirit vpright; yea, the damned in hell confesse the same: Quid profu [...] nobis superbia? quid di [...]it [...]arum coput▪ What hath pride profited vs? or what hath the pompe of riches done vs good? Alas these cannot saue our soules.

Let the Atheist therefore mocke God neuer so blasphemously, let the Sadduce bragge of no Resurrection, no Angell, no Spirit, neuer so Schis­matically▪ let the Epicure sing that cursed Epitaph of Sardanapalus ne­uer so beastly, [...]de, bibe, [...]ude, charum praesentibus exple, delicijs animum, post mortem nulla voluptas: Eat, drinke, play, be merry, liue in all kinde of pleasure, for after death there is no pleasure.

Yet notwithstanding, let all these miserable wretches know, that there [Page 10] will come a day, and that a dismall day, wherein they shall giue an ac­count of euery idle word.

Alas, lamentable world, that men should thus murther their deerest dar­lings, I meane their Soules, which Christ hath holden so deare: that men should with Esau, sell their birth [...], and heritage of heauen, for a m [...]e of pot [...]age of worldly pleasure: that men should delight in wallowing (with the 2. Pet. 2. 2 [...] Sow) in the mire of sinne, and (with the dogge) in swallowing the vo [...]i [...] of iniquitie: and so purchase to their Soules and bodies euerlasting torment, in the lake vnquenchable▪ wher­as they should aboue all things seeke the Kingdome of God and the righteousnesse thereof, that they might haue heauenly mansions, at the great day of account.

Let euery Christian therefore be­wayle the great wickednesse of this world, and lament the soule iniquitie of these dayes, lest it be said of vs, as of the carelesse and gracelesse Christian: Cadit Asina, & est qui subleuet, pe­r [...] [Page 11] anima, & non est qui reco [...]it [...]t: If an Asse falleth vnder his burthen, there be some that will diligently helpe it vp againe: but if a Soule perish, no man regardeth it.

Men are like the Horse, Asse and Mule, that haue no vnderstanding, the more is the good mans griefe; Dauid Psal 11 [...]. 1 [...]. his eyes g [...]shed out into riuers of water, because men kept not Gods Law.

The Prophet Ieremy cryeth out [...]et. 4. 19. [...]. on this manner: Ah, my belly, my bel­ly, Iam pained euen at the heart, I can­not bee quiet, because my people is a foolish people, they are wise to do euill; but to doe well, they haue no know­ledge.

That godly Matron Monica, Saint Monica. Augustines Mother, wept daily, and prayed for her sonnes conuersion: for hee was before his conuersion a Ma­nichee.

So likewise it is the duty of euery Christian to desire the conuersion of their brethren, and to bewaile their wretched estates

Sinne neuer more, then in these [Page 12] our dayes of the Gospell abounded, the greatest part of the world are Sa­tanists, diuels in conuersation, wor­shippers of that vgly beast, That Apoc. 13. 14. hath seuen heads, and tenne hornes, whose badge is, blasphemy: of the damned serpent, The prince of the Eph. 2. 2. Ayre, the grand enemy of Mankinde, that goeth vp and downe like a roaring 1. Pet. 5. 8. Lyon, seeking whom he may deuoure. Yea, Saint Iohn saith, That What­soeuer 1. Ioh. 2▪ 16 is in the world, is either the concupiscence of the flesh, or the concupiscence of the eye, or the pride of life: Haec tria, pro trino numine mu [...] [...] habet: This is the trinity which the world doth worship: In stead of God the Father▪ God the Sonne, and God the Holy Ghost; the world doth worship the diuell, the world, and the flesh: the concupiscence of the flesh, that is, car­nall luxury; the concupiscence of the eye, that is, worldly couetousnesse, and the pride of life, that is, hellish and diuelish ambition.

The way to hell is a broad, and a wide way, and whole multitudes [Page 13] walke in the same, but [...]ew there be that can finde out the narrow way of amendment of life. The heathen man could say this: Plurima pessima, the Aristotle. most are the worst: Pretiosa non sunt numerosa, good men are odde men. Wasps and Hornets swarme, but few painefull Bees are to be found, that treasure vp the Honey of good workes, in the hiue of their hearts, and co [...] l [...]en home with the same; as Virgil writeth of the Bées: At [...]es­sae multa referunt se nocte minores, crura, thymo plena.

No maruell therefore, if Dauid cryed out to the Lord for helpe in his dayes, saying: Helpe Lord, helpe, Psal. 12. 1. for good and godly men decay. The world therefore may bee compared to the earth.

Aske the earth, and it will tell thee Compar. that it doth affoord much matter for base pots, but very little stuffe for Gold; aske the Gardiner and he will tell thee that hee hath more Nettles then Roses, more Wéeds then Flow­ers, more Brambles then Vines: [Page 14] Yea, aske thine owne 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 scarsitie of good men. A good man is a Phe­nix, he is Rara auis [...] terris, nigro (que) si­ [...]ili [...] I [...]en. cygno: A rare Bird, a blacke Swanne▪ Wee haue many couetous Churles that wil (with the foole in the Gospell, commend their Soules to Plutus, that was called of the heathen, Deus d [...]tiarum: The god of riches: but more fitly he is Daemon d [...]tiarum, the diuell of riches: and thinke them­selues safe when they haue spoken peace to their soules on this manner: Soule take thy rest, for thou hast goods Luk. 12. 19 layd vp for many dayes. Making their chest their heauen, and their pictures their god. We haue many Achabs, Tyrannicall extortioners, deuourers of their brethren, eating them vp like bread. Many adulterers, as appeareth by the great number of Bastards in this Realme▪

Many rebellious Traytors, and [Page 15] Antichristian conspirators; as did ap­peare by the Gun-powder-treason.

Many conceited Herods, many proud Nebuchadnezzars, and many vaine-glorious Iezabels, many swea­ [...]ers, forswearers, drunkards, mock­ [...]o [...]s: Many wee haue (in a word) damned hel-hounds, cursed caytifes, and most miserable miscreants.

How little doe these lamentable wretches think of the day of account? How little doe they imagine of that wofull sentence, Goe from me ye cur­sed, &c? The Lord grant to all men (one with another) his grace, that they may haue this Scripture alway sounding in their eares: Of euery idle word that men shall speake, they shall giue an account thereof at the day of Iudgement.

The consideration of this last day made Ierome afraid to offend: Whe­ther Ierom. I eate, or drinke (saith hee) or whatsoeuer I doe else, mee thinkes I heare this saying sounding in mine eares; Arise ye dead and come to iudge­ment. The which when I consider, [Page 16] it makes mee quake and shake, and not dare to commit sin, which other­wise I should haue committed.

O that men would remember their end, then they should neuer offend: O that men would alwayes set before their eyes, the quatuor nouissima: The day of death, the day of iudgement, the ioyes of heauen, and the torments of hell: then would not men liue so loose­ly, but they would with all diligence worke out their saluation with feare and trembling: the which care of god­linesse the Lord grant to all men.

Thus much shall suffice for this first part of this Scripture: namely, for the parties that shall giue an ac­count, who they be: namely, all men whatsoeuer. But I say vnto you, that of euery idle word that men shall speake, they, &c.

2 Of what things wee must giue an The se­cond part▪ account.

There must an account be made of many, yea, of things innumerable, but especially of these foure.

1 Of the thoughts of our hearts, [Page 17] according to that of Salomon: There Wisd. 1. 9. shall inquisition bee made for the thoughts of the vngodly, there shall not a wicked thought passe in iudge­ment.

If Adam had committed but one disobedient thought in heart against Almighty God, with full consent of will to haue performed the same, and though hee had not actually broken Gods Commandement: it was ne­cessary that the second Adam (who is the raiser of our ruines, the ransome of our offences, and the restorer of life) should come and suffer the tor­tures of hell (as hee did) or else wee with Adam had gone the high way to eternall misery.

No maruell therefore if our Saui­our Christ accounted him an adulte­rer that lusted after a woman, saying: Whosoeuer looketh on a woman to Mat. 5. [...]8. lust after her, hath committed adulte­ry already in his heart. It is the mali­cious nature of the Diuell (as saith Bernard) to intice men to mischiefe. Daemonum est mala suggerere, nostrum est Bernard. [Page 18] non consentire. [...] is the prop [...] of the Diuell to inti [...] and to suggest men to euill, and it is our parts not to consent to his inticem [...]nts, but to resist them manfully, according to that of P [...]; 1. Pet. [...]. [...]. Whom resist y [...] The diuel outwardly by the world and inwardly by the corruption of nature, doth dayly allure vs to sinne. Now i [...] we consent to those his wicked motions (whether we performe them out­wardly in act, or no) before God we haue committed the sinne: according to that of Iohn: Hee that hateth his 1. Ioh. [...]. 1 [...] brother is a man slayer: because in will, in wish, and in desire, hee hath already slaine him, although hee doth not bring it into outward act, either for feare of the law of man, in that case, or for want of iust and fit oppor­tunity for the effecting thereof. Yea, the sinne of thought, the sinne concei­ued in the heart of man is not onely a sinne, but it is the roote and begin­ning Mat. 15. 1 [...] of all sinnes whatsoeuer: for it is not that which goeth into man, that defileth him, but that which commeth [Page 19] out of him, that is: that which procee­deth from the heart of man.

The diuell first suggesteth: after The Lad­der of sin. suggestion, commeth cogitation: af­ter cogitation followeth affection: af­ter affection followeth delectation: after delectation followeth consent, (how is the sinne of thought fully committed:) after consent followeth operation: after operation followeth [...]stome, after custome followeth des­peration: after desperation followeth defending of sinnes committed: after defending of sins committed, follow­eth vaunting, boasting, and glorying in sinne, which is next to damnation it selfe: Thus the heart is the foun­taine, from whence springeth all sin whatsoeuer.

Yet haue wee not many wicked ones in this world, that think the sin of heart to bee no sin at all, or else but a small sin, that shall neuer be brought in question at the day of account? But let all these know, that, as of euery idle word, so of euery wicked and sin­full thought conceiued and nourished [Page 20] within the heart of man, hath full consent to the performance of the same (for there is no sinne that can be cōmitted without consent had) men, yea all men must giue an account.

I giue all men therefore (to the good of their soules) this good coun­sell of Salomon, Keepe thine heart Prou. 4. 23 with all diligence, for there▪ out com­meth life: If thou keepest it not dili­gently and wa [...]ly, thereout will pro­ceed death: I meane, sinne, whose Rom. 6. [...]3 wages is death▪ The heart is a Mill alwayes grinding either good corne or bad, either good thoughts or bad, therefore keepe it diligently for thy soules sake: let it meditate in the Law of God day and night, abandon all wicked motions, that at the day of iudgement thou maist be pure bread▪ and fine manchet for the Bread of Life, Christ Iesus his Table in hea­uen. The Lord grant this to mee the Writer, thee the Reader, and to eue­ry Hearer of it.

2 Wee must giue an account of our words.

[Page 21] Of euery idle word that men shall Word. speake, &c.

Diuers of the learned Writers haue diuersly commented of this idle word, what it should be: one, affir­ming one thing, another, another thing. Therefore I will (in a word) set downe the opinions of some of them, not incongruent, neither dis­agreeable to the holy Scripture.

Gregory saith, that Ʋerbum otiosum Gregory. est, quod [...]sta necessitate, & pia vtilitate caret: That is (saith he) an idle word which is spoken, either without iust necessitie, or godly profit.

Ierome saith, that Verbū otiosum est, Ierome. quod sine vtilitate 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 vtilitatem, vanum est & otiosum, that is, euery word, which belongeth not to an intended profit, is a vaine and an idle word.

Master Iohn Caluin saith: that Caluin. Sermo otiosus pro inutili sumitur, qui nihil [Page 22] aedificationis vel fructus assert: id est, An idle word is taken for a word vnprofi­table, for a word that bringeth with it no fruitfull edification. So that from these descriptions of holy men, I doe describe an idle word on this maner: Verbum otiosum est, quod ad bonam rem non pertinet: quod non facit ad 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 appertaine to a propo­sed profit; which tendeth not to the glory of the euer-liuing God: which is vnprofitable and vnfruitfull: which ed [...]ieth neither the Hearer, nor the Speaker. If then (good breforen in Christ Iesus) so great account must be giuen of euery idle, vain, and fruit­lesse word; what account (thinke yée) shall bee giuen for swearing, cursing, banning and blaspheming?

What account shall the swearer giue, that hath not one word in his mouth but it is guarded with an exe­crable oath?

How common (alas) this sinne of [Page 23] swearing is, who knoweth not? for the small infants and tender children in our streets, haue cursed oaths, ad unguem, at their fingers end: yea, at their tongues end too. What account shall the cursing and banning tongue [...]ue, that Cruelly, Disdainefully, and Psal. 31. 1 [...]. Despightfully, speaketh against his neighbour? What account shall the blasphemous person giue, that spea­keth contemptuous [...]y of GOD, and saith, that Christ did cast out diuels through the name of Beelzebub? If 1. Pet. 4. 1 [...] the Iust shall scarce bee saued, where shall the sinner appeare? If account must bee made of euery idle word, Lord, what account shall they make, that rap and vomit out blasphemies against the terrible Iudge of heauen and earth!

As men think, and fondly imagine, that the sinne of thought (vnlesse it proceed into outward act) is but a small sinne: so likewise doe they ima­gine of idle words, that they are but small sinnes, and a small account for them shall be giuen.

[Page 24]But let all the world know, that no sin can be said to be small in respect of it own nature, for the least sinne that can bee committed in the world, is so weighty, as without repentance had, it will sinke the sinner downe to the bottomelesse pit of hell. Yet, notwith­standing, an idle word, in respect of o­ther sinnes, may be said to bee a small sinne; yet as small as it is, it is able to damne the soule foreuer.

Well therefore, saith Petrus Da­mianus, Petr [...] sermone secundo de vitio linguae; Audiat lingua vaniloqua, audiat otiosa lingua, audiat & pauescat, intelligat & perhorrescat sententiam horribilem, ex­tremique I [...]di [...]ij terrorem, &c. that is, Heare, O vaine babbling tongue, heare, O idle tongue, heare and tremble, vn­derstand and quake at the hearing of the terrible day of Iudgement: He that hath hands to slay, hath he not cares to heare? Hee saith: that of euery idle word that men shall speake, they shall giue an account thereof at the day of Iudgement.

Although an idle word bee a small [Page 25] sinne in respect of greater sins▪ yet ne­uerthelesse an innumerable company of idle words, congested, accumula­ted, and heaped vp together, they will make a mighty sin. Quid penna leuius? quid millio breuius? What is lighter then a feather? and what is shorter then the [...]eed-mill? Yet, notwithstanding, an innumerable company of feathers trussed vp together, will breake the Porters back. Small were the gnats that troubled Pharaoh, yet they being Exod. 8. 24 innumerable ouercame proud Phara­oh, and all the power of Egypt. An houre is but a short time, but, Dum ho­ra horae continua successione congeritur: While one houre by continuall succes­sion is added to another, the whole course of our liues is finished. Quid s [...]xo durius, quid aqua liquidius? What is harder then a stone, and what is softer then the water? Yet a Wise­man saith: Gutta cauat lapidem, con­ [...]m [...]tur Po [...]. annulus vsu: that is, Wa­ter by continuall drops doth eate vp the stone, and a ring by continuall vse is worne in pieces. So an idle word, [Page 26] although it bee but a small sinne, yet many a little makes a mickle, many of them heaped vp together make an intolerable lumpe.

It hath been, is, and euer will be, the fond nature of man, to imagine sin a great deale lesser then indeed it is. A man would thinke that Adam (through the diuels suggestion, and Gen. 3. 6. through the abuse of his owne free▪ will) eating of the forbidden fruite, had committed but a small trespasse: yet [...]ee was guilty of euerlasting torment for the same. S man would Num. 15. 30 thinke, that that poore man had cōmit­ted but a smal sin in gathering chips▪ (of méere necessity) on a Sabbath day▪ yet he was by the Law stoned for his labour. A man would thinke that Peter had giuen his Master good counsell (when as Christ told him that hee must goe to Ierusalem, and there suf­fer many things) saying, Master, fa­uour Mat. [...]. [...], [...] thy selfe and goe not: yet he was called Satan for his labour. A man would thinke that Ananias and Saphira Acts 5. [...]. had committed but a smal sinne, [Page 27] when as they did detaine part of the Apostles money, for feare of after­plays, and protested the contrary with a lye, yet they dyed both sodainely at the feete of Peter. So a man would thinke, that an idle word were but a small sinne: yet Christ saith here, that a great account must bee made for the same. For, by thy word, thou shalt be Mat. 12. 35. iudged, and by thy words thou shalt [...]e condemned. Seeing this is true, it behoueth euery man to set a watch▪ before the dore of his lips, and to kéep his tongue from idle and euill words, that he may obtaine that blessednesse: Blessed is hee that hath not falne by the Eccle. 1 [...]. 1 words of his mouth.

3 We must giue an account of our workes, as appeareth to the Corin­thians: Workes. 2. Cor. 5. 10 We must all appeare before the Iudgement seat of Christ, and there re­ceiue according to our works. Againe the Preacher saith: That God will Eccl. 12. 14 bring to Iudgement euery worke, with euery secret thing, whether it be good or euill. Hee that hath liued in sinne, shall receiue the reward of sin, which [Page 28] is death and damnation; and hee that hath liued in faith and amendment of li [...]e, shall receiue a crowne of glory, w ^ch the Lord will giue him at that day. It is the duty therfore of euery Chri­stian to labor and to end [...]uor, with all [...]ligent carefulnesse [...]o liue well, that at the day of Iudgement he may s [...]d well. [...], [...], that is, li [...]e wel should be the delightsome po­sie, & sweet perfumed Noseg [...] of eu [...] ry Christian: thus line well▪ that that mayst die well▪ & after death eternal [...] speed wel, obtaining that blessednes Blessed are they that dye in the Lord

4 We must giue an account of ou [...] 4 Good▪ temporall goods, how we haue gotten them, whether iustly, or vniustly: how wee haue spent them, whether wee haue cloathed the naked with them, or whether wee haue made naked the cloathed for them; how wee haue disposed them, lest there hee any debate for them after wee be gone: therefore Esay telling Hezekiah, that he should not liue but dye, saith: Dispone domum tuam [...] Set thine house Esay 38. 1. [...] [Page 29] in order, for thou must not liue, but dye. How then shall those griping Vultures make an account, that haue by oppression vndone their brethren? The world is grown so hard-hearted, that men will rather suffer their bre­thren to starue in the streets, then to succour or relieue them: The dogs shall haue the remnant of the Rich mans table, before poore I azarus shall Luk. 16. 21. haue one [...]rum that falleth from the same▪ [...]ow shall these fiinty hearts [...]o [...]ke for one dram of mercy at the day of Iudgement? Let them looke with what measure they haue measured to others, it shall bee measured to them againe: let them know, that if they will stop their eares at the cry of the poore, they shall cry themselues and shall not be heard: if they will be par­takers with the Saints of the ioyes of heauen, their brethren must be par­takers with them of their wealth on earth: For this is to treasure vp trea­sures in heauen, to lay out their trea­sures on earth.

Let men therefore so vse their [Page 30] temporall goods, and worldly riches, as they may at the day of account re­ceiue a Crowne of immortall Glory.

5 We must giue an account of the 5 Time. time wherein we liue, and of our se­uerall vocations, how we haue em­ployed our selues 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 giuen thee, shall be required at thy hands, how thou hast spent it: Whe­ther in the seruice of God, or in the seruice of Satan.

The Prince must giue an account how he hath gouerned his kingdome whether hee hath (as it becommeth Gods Vice-gerent) mildely, louing­ly, and carefully trained his Subiects vp in the worship of God: or as a bloudy Nero, and hard-hearted Tyrant, cruelly oppressed them. The Ministers of the Word of God (who haue taken vpon them curum animo­rum: The charge of soules) must giue an account, how they haue behaued themselues in their Ministery: whe­ther [Page 31] they haue preached Christ for Christ, that is; for the conuersion of sinners to Christ, or (as hirelings) for lucre and gaine of worldly trash: whether they haue fed their Flocks carefully, or fed vpon their Flocks couetously. The Magistrate must giue an account, how he hath behaued himselfe in his Magistracy: whether [...]ee hath sought the maintenance of Vertue, and the confusion of Vice, or hath (his eyes being blinded with sil­uer scales) maintained iniquitie, and oppressed the innocent. The House­holder▪ how he hath gouerned 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, euery man must giue an account of the time spent in his seuerall calling, from the highest to the lowest. Let e­uery Christian therefore beware of mis-spending his time, liuing in se­curitie loosely, and of losing his time securely, and carelesly: for there will [Page 32] come a day, when for euery houre of thy life thou shalt giue an account, how thou hast spent it: according as Salomon telleth the carelesse liuer: Reioyce O young man in thy youth, Eccl. 11▪ 9. cheere thy heart in the dayes of thy youth, and walke in the waies of thine heart, and in the sight of thine eyes: but know, that for all these things God will bring thee to iudgement. Time lost can neuer be recouered, the houre past cannot be recalled: Time is pain­ted like an old man hauing a locke of haire on the hinder part; to signifie that men should lay hold of time com­ming, and make much of it when they haue it: for being once gone, it can neuer bee recouered. Augustine con­fesseth Augustine. that hee spent his time idlely when he stood gazing and looking on a spider, how she catcht a fly in her net. But alas, mē in these daies do not on­ly spend their time in idlenesse (which is a shameful fault amōg Christians) but also in all manner of euill: They Amo [...] 6. 3. put off from them the euill day, name­ly, the day of death and iudgement, [Page 33] and boldly approach to the seat of ini­quity: a matter much to be lamented.

Let euery Christian therfore haue a care of the expence of time, lest (had I wist) come too too late: for the damned in hell, if they had this fauor of God to line on the earth againe, and to haue hell broken loose (which they shall ne­uer haue granted) they would liue so strictly, as they might bee chronicled for admirable spectacles to the whole Example. world: It is the duety therefore of euery man to imitate that person, that vigilant person, that carried alwayes about with him in his pocket a little clock, and when he heard it sound, he would instantly examine himself how hee had spent that houre: thus should Christians examine themselues, that they may neuer bee examined of the Lord; iudge themselues, that they may neuer be iudged of the Lord; and account with themselues, that they may neuer bee brought to an account of the Lord. Thus much for the se­cond part of the Text: namely, of what things we must giue an account.

[Page 34] But I say vnto you of euery idle word, &c. Before I speak of the third part of this Text; namely, of the Iudge, to whom we must giue an ac­count, I thinke it very necessary to speake of a few things, which being wel considered, we may be able to ab­staine from idle words, and shall haue the lesse account to make at that day. Three things therefore there are, which being performed, wee shall ab­staine from idle words.

• 1. A man must consider what hee speaketh.
• 2. To whom he speaketh.
• 3. When he speaketh.
  Quid.

1. What hee speaketh: Peter tel­leth vs what we ought to speak in his 1. Pet. 4. 1. first Epistle: If any man speake, let him speake as the words of God. A­gaine, Paul to the Ephesians saith: Eph. 4. 29. Let no corrupt communication pro­ceede out of your mouth, but that which is good to the vse of edifying, that it may minister grace to the Hea­rer. So that wee ought to speake a­boue all things of God and his word, [Page 35] of good and honest matters, if we will shew our selues to bee true Christi­ans, and abstinent from idle words. Wee should say with Dauid, I will al­wayes Psal. 34. 1. giue thankes to the Lord, his praise shall be in my mouth continually. We should resolue with Iob and say: My lips shall surely speake no wicked­nes, Iob 27. 4. and my tongue shall vtter forth no deceit: then shall we vse our tongues to that purpose, to which they were created.

The tongue in Hebrew is called, K [...]bod: id est, Gloria, Glory: because it is an instrument to sing forth the glo­rie of God vpon earth. If we vse our tongues to this purpose, then we may truely say with the Poet, Lingua quid Poet. melius? What is better then the tongue? But if it be abused to the dis­honor of Almighty God, if it be an vn­ [...]amed member, vttering out idle, and euill words, then may wee conclude with the Poet, and say: Lingua quid Mat. 12. 34. p [...]ius eadem? What is worse then the tongue?

Let euery Christian therfore shew [Page 36] himselfe (as he professeth) a Christi­an in his spéech: For out of the aboun­dance Mat. 12. 34 of the heart the mouth speaketh. Euen as the heart standeth affected, so is the speech of euery man: For Lingua est mentis interp [...]es: the tongue is the interpreter of the minde: the chaste man speaketh chastly and ho­nestly; the wanton speaketh lawdly and luxuriously: the enuious person speaketh bitingly, and bitterly. E­uen as by his speech a man may bee knowne what Countrey man hee is: so a man by his speech may bee knowne to what kingdome hee be­longeth.

1 There are three Kingdomes, and Three kingdoms. men by their talke may bee knowne to which of these they belong. There is, 1. Prouincia Coelestis, The King­dome of Heauen: and the speech of this Country is, praising of God, talking of his word, giuing of thanks for the great benefits wee haue recei­ued, and speaking of diuine & heauen­ly matters: he therfore that speaketh on this manner ( Idqu [...] non hypocritice; [Page 37] that is, not hypocritically: For, Si­mulata sanctitas duplex iniquitas: coun­terfet holinesse is double vngodlnesse) surely appertaineth to the Kingdome of Heauen.

2 There is, Prouincia terrestris, the Kingdome of earth: and the speech of this Country is talking of terrene and earthly matters, muzling with the Mole in the cranies, Terrarumque poris, and in the pores of the earth: quite contrary to the nature of man: for, Os homini sublime dedit (saith the Ouid. Poet) coelum (que) tueri iussit: God gaue man a lofty face, and bade him looke aloft, and hold vp his head towards Heauen. According to that of Iohn: Quide terra est▪ de terra loquitur: Hee Ioh. 3. 31. that is of the earth, speaketh of the earth. And againe: They are of the 1. Ioh. 4. 5. world, therefore speake they of the world.

3 There is, Prouincia infernalis: The Kingdome of hell: and the lan­guage of this country is swearing, forswearing, cursing, banning and blaspheming: if therefore thou seest [Page 38] such a one, it is to bee feared that hee belongeth to the Prouince hell: Thou therefore that wouldest belong to Gods thrice-blessed kingdome, thou that wouldest abstaine from idle words, and so haue the lesse account to make; thou must beware what thou speakest, thou must talke of God and of his word, of holy and heauen­ly matters.

2 He that would abstaine from i­dle [...] words, must consider to whom he speaketh: if he speaketh to a foole, he must vse few words, for hee spendeth his breath in vaine: if he speaketh to a froward and contentious person, he must vse milde and gentle words, or else he taketh the bellowes to quench the [...]re: If he speaketh to a wise man, hee must vse no vaine Tautologies, or needlesse repetitions: for frustra fit per plura, quod fieri potest per pauciora. It is in vaine to vse many words, when we may as well be conceiued in few. If these things bee not considered, wee may (yea speaking of diuine and holy matter) offend in idle words.

[Page 39]3 If we would abstaine from idle Quando. words, we must also consider when to speak; saith Salomon: There is a time Eccles. 3. 7. to speake, and a time to hold ones peace. Saith one: There is a time when some-thing may be spoken, and there is a time when nothing may be spoken, but there is no time when all things may bee spoken. These three things well considered of vs, we shall abstaine from idle words, and haue the lesse account to make at the day of Iudgement. Againe, euery Christian, as hee ought to imitate Christ in all things, so he ought to imitate him in his words. Gregory saith: that Omnis Christi actio nostra debet esse instructio: Gregory. id est, Euery action of Christ ought to bee to vs an example of imitation. Christ had three things in his words worthy of consideration, which wee must likewise labour to haue, if wee will abstaine from idle words.

1 1 He had veritatem in verbis: truth in his words: [...]ea, he reporteth of him­selfe in Iohn: that he is Via, Ʋeritas, [...] & Ʋita: The Way, the Truth, and [Page 40] the Life: Hee therefore that speaketh truth to his neighbour, sheweth him­selfe to bee the Childe of Christ Ie­sus, the Fountaine and Origo of all truth: but hee that speaketh lea­sings, and vttereth forth lyes, shew­eth himselfe to bee the child or the di­uell, the author and originall of all lyes.

2 2 Christ had vtilitatem in verbis: profit in his words. As he spake truely so he spake profitably: He ne­uer spake one idle or vnprofitable word through the whole course of his life, which was aboue 32. yeeres.

3 3 Christ had moderamen in verbis: A meane in his words: Hee neuer was in words excessiue; and when iust and necessarie occasion was offe­red▪ he was neuer deficient: but La­die Meane (I meane golden vertue) drew forth his well contriued words out of the rich Conduit of his euer­ [...]lowing heart▪ He fulfilled that say­ing of Iesus, the sonne of Syrach: The Eccl 21. 2 [...]. words of the wi [...]e are weighed in a ballance.

[Page 41]In these thrée things should euery one imitate Christ Iesus, and then we should abstaine (as he did) from idle, vaine, friuolous, and vnprofitable words; for which, a great account must be giuen: The which imitation of Christ, the Lord, for Christ his sake grant to all men, that they being like vnto him, may bee receiued to reigne with him and his holy Angels, in the thrice-happy heauens at that day. Amen.

But I say vnto you, that of euery Text. idle word that men shall, &c.

3 To whom this account must be The third part. giuen. Although in this Scripture that Iudge is not expresly mentioned, yet notwithstanding, quod subintelligi­tur non de est: that which is vnderstood is not wanting; and therefore not to be omitted.

This Iudge therfore, before whose Tribunall Seate all mankinde must appeare▪ it is Christ: for hee was an­ointed of his Father into a triple office; to bee a Priest after the order of Melchisedech: to be a Prophet af­ter [Page 42] the order of Dauid: to be a King after the order of Salomon: There­fore Christ, as hee is King ouer all in heauen and earth, is this Iudge be­fore whom we must all appeare: The truth of this is euident in the Epistle of Saint Paul to the Corinthians: We [...]. Cor. 5 10. must all appeare before the tribunall seat of Christ, &c. Wee read also in Iohn; that the Father iudgeth no man, Ioh. [...]. [...]. but hee hath committed all iudgement to his Sonne. And in Matthew it is written; that all power is giuen to Mat. [...]. 2 [...] Christ in heauen and in earth. This was prophecied of him in the Psalme: Thou art my Sonne, this day haue I be­gotten Psal. [...]. [...] [...]. [...]. thee: Aske of mee, and I will giue thee the heathen for thine inheri­tance, and the ends of the earth for thy possession: Thou shalt crush them with a scepter of Iron, and breake them in pieces like a Potters vessell.

And againe in another place: Sit Psal. 11 [...]. 1 thou at my right hand, vntill I make thine enemies thy foot-stoole. Yea, it is an Article of our faith to be­leeue, that IESVS CHRIST shall [Page 43] come againe to iudge both the quicke and the dead.

Christ is therefore the Iudge: yea Iudge▪ he is verè Iudex, a right Iudge: for this word Iudex, that is, Iudge, is as much as ius dicens, id est: One that speaketh Iustice: and Iudico, that is to Iudge, is as much as ius dico, to speake iustice: and iudicium, that is, iudgement, is as much as iurisdicium, if I may so tearme it, that is: a Iust and Right speech.

So Christ being an vpright Iudge, maintaineth Iustice in Iudgement: hee is a Iudge that will vse no parti­ality, but will reward euery man ac­cording to his workes: he is a Iudge that hath no respect of persons. Men Rom [...] 1 [...] in this world may fitly be compared to Actors of a Comedy vpon a Stage: Wherein, one acteth the part of a Prince, another of a Duke, ano­ther of an Earle, another of a No­ble-man, another of a Gentleman, another of a Magistrate, another of a Marchant, another of a Countriman, another of a Seruant: one acteth one [Page 44] part; one another, and so long as they are vpon the stage, so long there is respect (according to their parts) one of another amongst them: But when the Comedy is ended, and the stage pulled downe, then there is no such respect amongst them: yea, many times he that played the basest part is the best man.

So likewise, so long as men act sundry parts vpon the stage of this earth, that is, so long as men do liue in seuerall vocations, so long there is respect amongst men, and that wor­thily: but when as the Comedy shall be ended; that is, the day of doome shal come vpon all men, when as the stage shall be pulled down, that is, the earth shall bee changed, (for the earth shall neuer bee brought ad non eus, to no­thing: but onely the corruptiue qua­lities shall bee consumed) then shall there be n [...] respect of persons amongst men: yea, it may bee that the po [...]e man shall be greater before God than the rich man. [...]ea, and besides all this, vpon the earth God hath no re­spect [Page 45] of persons (although there bee respect amongst men) but euery man shall receiue according to his works, the Prince as well as the Subiect, the Rich as well as the poore.

If a Iudge then should come into a Citie, and should iudge the greatest part of the Citie to death, sparing no man, nec precio, nec prece, neither by bribes, nor entreaties: would not e­uery man in that Citie bee in great perplexitie and feare? So feare this Iudge, who shal come with thousands of Angels in great Pompe, Maiestie, & Glory, into the Citie of this world, and iudge the greatest part of man­kind to death and damnation, sparing no man; neither precio, nor prece, nei­ther by bribes, nor yet by intreaties, a Iudge that will vse no partiality: A Iudge that is able to destroy both [...]2. body and Soule in hell fire for euer­more: Feare this Iudge, this terrible Iudge, this iust Iudge, this strict Iudge, that will not suffer one idle word to escape in iudgement: thou that hast offended this Iudge by thy [Page 46] manifold transgressions, thou that hast deserued for them euerlasting torments in the pit of hell, feare him, quake and tremble before him, at the hearing of this hard saying: But I say vnto you, that of euery idle word that men shall speak, they shall giue account thereof at the day of Iudgement.

If Paul a chosen vessell, and a faithfull seruant of Iesus Christ, was afraid of this iudgement? If the iust and vpright man Iob cryed out and said: Quid agam, quò me conuertans Iob, [...] 1 [...] cum venerit Dominus ad iudicandum [...]? What shall I doe, O whither shall I turne mee, when the Lord commeth to Iudgement? If blessed Hilary (who from the fourteenth yeere of his age serued the LORD in singlenesse of heart, and in sinceritie of life to his liues end) was afraid of this day, as it appeareth by his speech vpon his death-bed; Egredere anima, egredere: H [...]ion. quid times? quid dubitas? That is, Goe forth, O Soule, goe forth: Why art thou afraide? Why doubtest thou? [...]ho [...] hast serued Christ these seuentie [Page 47] yeeres, and art now afraid to depart? If these holy men were afraide of this terrible day, how oughtest thou (O sinner) that art defiled with sinne, from top to toe, that hast not serued thy God (as thou oughtest) one day in seuentie yeeres, how oughtest thou to quake and tremble? If the Iust shall scarce bee saued, 1. Pet 4. 18 where shalt thou (poore wretch) ap­peare?

If the people of Israel trembled at Exo. 16. 18 the presence of God on Mount Sinai, when the Lord gaue vnto them his Law, and (as a Schoole-Master) 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 Iohn and Daniel, at the sight of a Apoc. 1, 1 [...] Dan. 8. 17. milde Angell, fell vpon the earth as dead: how shalt thou (poore sinner) indure the presence of this terrible Iudge? If Haman could not abide the angry countenance of King Ahasue­rosh, Hest. 7. 6. how shalt thou (O wicked man) [Page 48] abide the angry countenance of this frowning Iudge? If Adam for the Gen. 3 8. commission of one sinne, ranne from God in great feare, and hid himselfe behinde the bush: whither shalt thou (O sinfull Adamite, that hast commit­ted as many sinnes, as starres in sky, as haires on head, and sands by Sea, Immo horum numerus numero non clau­ditur vllo: Yea, the number of them is not to bee numbred) whither (I say) shalt thou desire to run? and where shalt thou wish to hide thy selfe from this terri­ble Iudge? O (saith Augustine) Mal­lent Augustine. impi [...] esse in inferno, quàm videre fa­ciem irati Iudicis: The wicked had ra­ther bee tormented in hell, then see the face of this fearefull Iudge. Then shalt thou cry to the mountaines; Cadite super me▪ Fall vpon me: and to the hils, [...] Abscondire me à facie sedentis super thro­num, & ab ira Agni: id est, Hide mee from the face of him that sitteth vpon the Throne, and from the wrath of the Lambe.

Then shall the Booke be opened, vi­delicet, [Page 49] the euidence of thy workes in this life, recorded freshly in the testi­monie of thine owne conscience, and in the true and infallible memorie of Gods eternall wisedome: then shall thy sinnes be set in order before thine eyes: heauen and earth shall witnesse against thee: yea, thine owne Consci­ence shall condemne thée: and Consci­entia Psal. 50. 11. Psal. 50. 4. Rom. 2. 15. est mille testes▪ Thy Conscience is a thousand witnesses to condemne thee. The diuell shall pleade hard (most pitifull wretch) for thy Soule and body, accusing thee on this man­ner: O Iudex iustissime, O most iust Iudge, thou hast, in the abundance of thy loue, suffered many torments of hell vpon the Crosse at Golgotha, for the redemption of this wretch: thou hast offered him (times innume­rable) redemption, iustification, and endlesse happinesse: yet neuerthelesse hee hath despised thee, and hated thy instruction, and hath chosen rather to follow me, then thée; rather to walke in iniquity, after my example, then in holinesse of life, after thine; hee hath [Page 50] chosen to bee my seruant, rather then thine: therefore what remaineth, but that thou shouldest refuse him, that refused thée, and that I should receiue him to euerlasting torments▪ that hath hitherto serued me?

When thou (poore soule) shalt heare this pitifull Plea, and confesse the same to be too true: what shall be­come of thee, or whither shalt thou turne thee for comfort? Alack, alack, thou shalt haue no hope of saluation: for aboue thée thou shalt sée the Iudge angry with thée for thy sinnes, and the blessed Angels reioycing and laugh­ing at thy destruction: beneath thee, thou shalt see hell open, and the fiery Furnace ready to receiue thee to tor­ment: on thy right hand, shall bee thy sinnes accusing thée: on thy left hand, the diuels ready to execute Gods iudgements vpon thee: within thee shall lye thy Conscience gnawing: without thee, the damned crue be­wayling, on euery side fire burning; and then shalt thou receiue this la­mentable sentence: Goe from me, ye Mat 25. 41 [Page 51] cursed, into euerlasting fire, which is prepared for the diuell and his angels. Euery one of these words are able to cut thy heart asunder. Goe from mee: Goe. Hitherto I haue bin a Father to thée, I haue bestowed many comfortable benefits vpon thee, I haue had great care of thee; but now goe from me in­to torments inexpressable, where thou shalt cry vnto me, but I will not heare thee: in torment shalt thou lye comfortlesse. in hell thy torment shall be endlesse: I wil put a gulfe be­tweene thee and me, to make thy tor­ments remedilesse: thou shalt bee dy­ing Apoc. 9. 6. Luke 6. 25 alwayes, yet neuer dead: thou shalt seeke death, but neuer finde it: thou shalt bee burning alwayes, yet neuer burnt to death: thy mente shall Psal. 11. 6. Mat. 1 [...]. 4 [...] be griping hunger, and famine into­lerable, thy drink shall be lakes of fire and brimstone: thy musicke shall bee howling & roaring of crying diuels, and wéeping, wailing, and gnashing of teeth.

Ye cursed: Thou hast beene called Ye [...] hitherto by renowned and glorious [Page 52] titles; as Prince, Duke, Noble, Re­uerend, Master, &c. But now thou shalt haue 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 heauen, whose curse is Conscientiae cruciamen, id est: vexation of thy conscience: Cursed shalt thou be of all the diuels 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 diuell cippeth vp thy examination, another diuell tormenteth thee, the third is not behinde to adde one torment to another vpon thee▪ Cursed moreouer shalt thou be of all the damned crue, whose curse is Poenarum aggra [...]atio, id est, the augmentation of thy torment: Thus cursed shalt thou bee of all things for euermore.

Into euerlasting fire: O miserable Into euer­lasting fire torment▪ There were some comfort [Page 53] to the damned soule, if these torments should haue end; but that shall neuer be. O miserable wretch! Thou shalt Mat. 22. 13 bee bound hand and foot, and cast in­to this euerlasting fire. In respect of which fire, all earthly elementall fire is but as fire painted on a wall; thy torments shall be endlesse, easelesse▪ and remedilesse.

Which is prepared for the diuell and Which is prepared. his angels: Heauen was prepared for thée, and not hell: thou wert borne to glory, and not torment; but be­cause thou hast chosen to follow the diuell and not Me, therefore, Goe from me, yee cursed, into euerlasting fire, which is prepared for the diuell and thee his wicked angell, where thou shalt lye weeping and wayling, and gnashing of thy teeth for euer­more.

The consideration of these things should stirre vp euery Christian to looke about him, to be careful and cir­cumspect to all his wayes, that [...]ee tread not his she [...] awry at any time, that he offend not this fearfull Iudge [Page 54] in any thing, that at this day of iudge­ment hee may finde him a gentle and louing Lambe, and not a Lyon of Iu­d [...]; for as to the wicked this Iudge is terible, so to the godly he is a friendly and a welcome Iudge: as to the wic­ked the day of Iudgement is a day of desolation, a day of clouds and black­nesse: so to the godly it is a day of Redemption: [...]. 1. 1 [...] yea, the godly shall leape for ioy at that day, and for the com­ming of that day the blessed spirits in heauen try out, saying: How long Apo [...]. [...]2. Lord and the blessed ones vpon earth desire the comming of this day also; saying with Paul, Cupimus dissolui, & Phil 1. 23. esse cum Christo: id est; We desire to bee dissolued and to bee with Christ: and praying with Iohn, Veni Domine Iesu, Apoc▪ 6. 9. 10. Come Lord IESVS, come quickly. Let euery Christian therefore so lead his life, that it may goe wel with him at that day: What if I haue all the Mat. 1 [...]. [...] world, and lose my soule at that day, what doth it profit me?

If a man bee called to appeare be­fore some earthly Iudge, he will haue [Page 55] an especiall care to array himselfe in the best manner he may, & to behaue himselfe accordingly, that he may be the better accepted of him. So euery Christian, against the day of Iudge­ment, when hee must appeare before the King of Kings, and Iudge of all the world, must haue an especial care to put on the Wedding garment of Christs Righteousnesse and Regene­ration, lest he be sent packing to hell with the wicked, and all those that forget God.

Mordecay, because hee went base­ly Hest. 4 [...] in sackcloth, could not be permit­ted to come into the Kings Palace: and doest thou thinke (whatsoeuer thou art) that thou shalt he admitted into that Glorious Palace of the King of Hetnen, hauing on the stink­ing, defiled, and abominable garment of impurity, & the menstruous cloth of iniquity? No, no, the Lord will spue thee out of his mouth: a stinking carcasse stinketh not so before men, as a polluted sinne [...] in the nost [...]ils of Almighty God.

[Page 56] Nebuchadnezzar would haue no Dan. 1. 4. children in his Palace, but those that were wise and beautifull: and doess thou thinke that the King of Heauen and earth will haue any fooles; that is, sinners (for the sinner is called a foole in the Scripture: The foole saith in Psal. 14. 1. his hart there is no God) to dwel with him in his Palace? or dost thou think that an vgly person shall bee suffered there, that is, any sinner: (for the sin­ner is an vgly and abominable thing in the sight of God?) No, the Lord will entertaine none into his King­dome, but such as are beautifull, shi­ning in holinesse, purity, and righte­ousnesse, as the portals of the bur­nish Sunne: such as are without spot or wrinkle, Omnino ad imaginem suam: altogether like vnto him: holy as he is holy, pure as h [...]e is pure: Such will the Lord haue in his Kingdome, to sing Halleluiah: Saluation, and Glory, A [...] and Honour, and Power bee to the Lord our God.

Therfore as the thiefe is excéeding prouident, and very carefull how hee [Page 57] may answere the Iudge at the barre: and as in earthly Courts men wil be very carefull to prouide an answere against they be called: yea, and will make some friend to the Iudge, that they may spéed the better: so likewise euery Christian soule should careful­ly prouide a good answere against he bee cited by the Apparitour Death, to appeare before Christ at the gene­rall Court of Heauen: and that then it may goe well with him, let him get some friend to moue the Iudge in his behalfe, as he tendreth the welfare of his deare Soule. And who must that friend be? not Mary nor Peter; but it must be CHRIST IESVS, that sit­teth at the right hand of his Father in glory, and maketh dayly intercession for the sinnes of the whole world. Get him for thy Proctour (who offereth himselfe to all) and then happy shalt thou be; the Diuell shall not preuaile against thée; for CHRIST hath bro­ken his head: the gates of hell shall not preuaile against thée; for Christ hath conquered them: & death shal not [Page 58] hold thée captine, for Christ hath o­uercome 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 Iudge to whom we must giue account.

But I say vnto you, that of euery Text. idle word, &c.

4 When we shall giue an account: The 4. part. It is said heere, at the day of iudge­ment.

The time when this great and ge­nerall day shall be, cannot be knowne of mortall man: yea, it is not for man to know of it: as we may reade in the Acts: It is not for you to know the Act. 1. 7. times and seasons which God hath put in his owne power: yea, Christ him selfe knoweth not of this day. But of that day and home (saith Marke) Marke 13. knoweth no man, no, not the Angels which are in heauen, neither the bonne himselfe, [...]a [...]e t [...] Father, id est, Christ according to his humane Nature knoweth not of i [...] ▪ but according to his Diuine Nature, he knoweth of [Page 59] it as well as God the Father: for he is co-equall with God the Father, in Knowledge, Wisedome, and in all things whatsoeuer: yea, he knew of this day before the foundation of the world was laid: yea, Hee himselfe shall sit Iudge at that day.

God will not haue vs know of this day, when it shall be, for these three causes.

1 1 To proue and try our patience, faith and other vertues: to see whe­ther we will put our whole trust and affiance in him, although wee know not the time of our dissolution.

2 2 To bridle our curiosity and p [...] ­nish inquisition after such (too high) matters: Quae supra nos, nihil ad no [...]. Aristotle. That which is aboue our capacity, we ought not to meddle withall.

3 To keep vs in continual watch­fulnesse: for if we knew certainly the day of death and iudgement, surely it would be a great and forcible motiue to draw vs to a loose, negligent, and secure kind of life. Watch therefore, Ma [...] [...]4. 42 (saith the Euangelist) because yee [Page 60] know not when your Master will come. For these thrée causes the Lord will not haue vs know of the time of iudgement.

Although (my beloued in Christ) we know not the certainty of the time of this day: yet neuerthelesse wee must know that this great and gene­rall day cannot be farre off, both ac­cording to the Prophesies of holy fa­thers, as also to the truth of holy Scriptures.

Augustine in his booke vpon Gene­sis, [...] against the Manichees saith, that the world should last six ages: the first from Adam to Noah; the second from Noah to Abraham; the third from A­braham to Dauid; the fourth from Da­uid to the transmigration of Baby­lon; the fifth from the transmigration of Babylon, to the comming of Christ in the flesh; the sixth from the comming of Christ in the flesh, to his comming againe to iudgement. So that according to his Prophesie, wee [...] in the last age, which last age is called of Iohn, H [...]ra extrema, or hora [...] [Page 61] nouissima, the last houre: But how long this last houre doth last, he that is Al­pha and Omega, the First & the Last, y ^e euerlasting God alone doth know

The Hebrewes they boast of the Prophesie of Eliah, a great man in Eliah▪ those dayes: hee prophesied that the world should last 6000. yeers: 2000. before the Law, 2000. vnder the Law and 2000. from Christ to Christ.

If this his prophesie holds true, the world cannot last 400. yeares: for since Christ his comming in the flesh, it was 1619. at Christs-tide last past, according to the computation of the Church from time to time. But lea­uing men, and comming to the Scrip­tures, which cannot erre, for Huma­num est errare, Man may, yea and doe many times erre:

Saint Paul saith to the Corinthi­ans: 1 Cor. 20. 11. We are they vpon whom the ends of the world are come. If therefore the ends of the world were come vpon those that liued aboue 1564. yeeres agoe, then surely Doomes day cannot now possibly be farre off.

[Page 62] Iames also saith: Behold, the iudge Iam. 5. 9. standeth before the dore.

Iohn Baptist preached repentance Mat. 3 2 to the Iewes, saying, Repent, for the Kingdome of Heauen is at hand▪

So that by these places of Scrip­ture it is euident, that the generall day of Iudgement is at hand: as also by the signes & tokens which should goe before this day immediately, of which many, yea almost all are alrea­dy fulfilled.

Moreouer wee must (deare bre­thren) know, that there is a twofold iudgement; the one called a particu­lar iudgement, the other called a ge­nerall iudgement.

1 The particular iudgement is [...] [...] 2 [...]. exercised and executed vpon euery man, imediatly after his death, which is, S [...] ▪ regatio animae à corpore: A sepa­ration of the soule from the body.

Of this particular iudgement we may reade in the Epistle to the He­brewes: It is appointed vnto men that [...] they shal once die, and after that com­meth Iudgement. And though the [Page 63] generall iudgement cōmeth not these 4000. yeers; yet particular iudgment commeth at the day of our death; and look as we at the day of our death shal be found, so shall we bee iudged: and as we then shall be iudged, so shall we be iudged at the generall iudgement

2 The general iudgement (of which this Scripture speaketh) is exercised & executed vpon all men together, by Christ: who shall by his power, raise all those vp againe that haue bin dead from the beginning of the world, to that time: and they shall be presented all together (being againe vnited to their soules) before Christs Tribunall seat, who shall come downe in a Cloud from heauen, in great Maiesty and Glory, with thousands of blessed Angels attending vpon him: and hee shal giue sentence vpon al in general: the wicked shall bee cast into euerlasting fire, and the godly he shall carry vp with him into Coelum Empir [...]um, the third and highest heauen, (where hee now in body reigneth and remaineth) there to reape ioyes vnspeakable for euermore.

[Page 64]But some man may obiect and lay, Ob. Why (I pray you) shall there bee a generall iudgement, when as all are iudged in the particular iudgement? what, shall there be two iudgements executed?

There shall (notwithstanding the A [...] particular) be a generall iudgement, and that for three causes.

1 1 Because in the particular iudge­ment, the Soule of man is iudged on­ly; but then both Soule body and shal be iudged.

2 2 In the particular iudgement, the Soule only is either rewarded or pu­nished: but then both Soule and body either shall be rewarded with ioyes, or punished with torments.

3 3 There shall be a generall iudge­ment, to declare to all the world as­sembled then together the iust iudge­ment of God, that he hath iustly saued the godly, and iustly condemned the wicked: yea, the very wicked them­selues shall confesse no lesse.

By reason of this generall iudge­ment, some light-braind Heretikes [Page 65] there be that say, that there is no par­ticular iudgement at all, and that the Soule immediately after death is not iudged; for whereas it is said, Hodie mecum [...]ris in Paradiso: To day thou Luk. [...]3. 4 [...] shalt be with me in Paradise, the spéech of our Sauiour to the thiefe: they take that word ( bodie, id est, to day) for 1000 yeers; and bring for proofe hereof the place of the Psalm, A thousand yeeres Psal. 90. 4. in thy sight are as yesterday.

But to answer them: this place of Scripture is not so to be vnder­stood, as that a thousand yéeres should be taken for a day, or a day for a thou­sand yeeres: for he saith not a thou­sand yerees are a day: but a thousand yeeres in the sight of God, that is, in respect of the eternity & euerlasting­nesse of God, are as a day. It is ther­fore spoken on this maner, to expresse the eternity of God, as if hee should say: A thousand yeeres with m [...]n, in respect of the eternity of God▪ a [...] but as a day: for as many as are haue bin and euer shall be the dayes of man▪ so many thousand; yea, so [...] th [...]n [Page 66] sand thousands yeeres is the C [...]ni­tie of God: He is Alpha and Ome­ga, the First and the La [...], before all beginnings, and shall neuer haue en­ding.

Againe they alleage 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 Heretique) that Ob▪ day they dyed not, but liued many hundrd yeeres after: Therfore, by a day, is vnderstood many hundred yeeres.

Ans. But I answer, that that day (wher­in ADAM did eate of the forbidden fruit) euen that day did hee dye▪ that is, that day by sin he was separated from God, then the which separation no death is greater▪ for▪ Vt v [...]a cor­poris est anima, [...] v [...]a [...] est Deus; Augustine. tolle animam [...] corpus; tolle D [...] ▪ m [...] ­ritur anima [...] [...]d est, As the soule is the life of the body, so God is [...] of the soule; take away the soule▪ the body dieth; take away God▪ the Soule [...] So Adam that day dyed in Soule, [...]e­ing [Page 67] separated from the Lord; yea, that day Adam was made subiect to death in this life and in the life to come; that day hee had the beginnings of death seazing vpon him: for hee was presently cast out of Paradise, into the ragged world, he was cursed and all his posterity; yea, hee should haue gone to hell, had not the second Adam broken the head of the subtill serpent that inticed him to sinne. Yea, the Thiefe vpon the Crosse had Paradise that day in his soule, in which he suf­fered in body; although hee had it not in so full measure as hee shall at the generall day, when his Soule shall take vnto it the body againe: Hodie, to day, thy soule with my soule, shall be in Paradise: that is, in my Fathers Kingdome.

Where is now the Heretique that confoundeth particular iudgement?

Where is now the Epicure, that thinketh there is no iudgement at all▪

Where is now the ignorant Pa­pist, that dreameth of [...]u [...]ga [...]ory? and he that [...]ondly thinketh that there [Page 68] is Limbus Patrum, and Limbus Puero­rum? and where are those that imagin of a place of aboad betwéene Heauen and Hell? I turne them altogether to the Hebrewes for wisedome, in this Heb. 9. 27. point, where they shall find, that after death the soule of man is iudged.

Would Paul haue so earnestly desi­red Phil. 1. 23. to haue béen dissolued, if he should not presently haue been with Christ? He saith, That in this world we see in 1 Cor. 13. 12. a glasse darkely. Wée sée but Gods back-part, as Moses did: that is, but a little of the fauor of God: But then, Ex. 33. 23. that is, after this life ended, wee shall see God face to face: that is, wée shall haue the full fruition of him.

Wée reade of Diues and Lazarus, Luk. 19. 22 that after death, the one was iudged to heauen, the other to hell: which is a Parable, to signifie the truth of this particular iudgement.

And to conclude this point, wée Eccl. 12. 7. read in Salomon: That the dust retur­neth to the earth from whence it came, and the Spirit to God that gaue it.

So that wée may learne from hence [Page 69] the vncertainty of the day of Iudge­ment. The vse hereof. Bernard. Well saith Bernard: Nihil cer­tius morte, hora mortis nihil [...]certius: that is, Nothing is more certaine then death, and there is nothing more vncer­taine then the houre of death.

Let euery Christian therefore (that wisheth the saluation of his Soule at the day of death and Iudgement) be­ware of security and carelesse liuing: let no man deferre repentance, and amendment of life, lest death come when hee looketh not for it, and so being vnprepared, he be cast into hell▪ fire.

The old world had 120. yeeres to Gen 6. 3. Ionas 1▪ [...] Psa. 9. 5, 1 [...] repent in: Nini [...]e had 40. dayes to re­pent in: Israel had 40 yéeres to repent in: but thou (O man) knowest not how long thou hast to liue: thou hast no lease of thy life, thou art here to day, & gone to morrow: when the houres of thy life bee ended, and the glasse out-runne, thou must away: death waiteth for thee in euery place, and at all times; therefore w [...]ite thou for it, playing the fiue wise Virgins, that [Page 70] had the candle of saith burning in the lamps of their hearts, nourished with Mat. 25. 4. the oyle of loue and workes.

Ierusalem, because she could not be brought to repentance, shee was de­stroyed: many hundred thousands of her children were [...]amisht to death: and many hundred thousands taken captiue by Titus Vespatian, the Ro­man [...] Emperour: many cast to wilde beasts and deuoured.

The children of Israel, because they were a stiffe-necked people, and a froward generation, and would not be brought to Repentance; how ma­ny thousands of men lay slaine in the Wildernesse? 600000. Males, except Ioshua and Caleb.

The old world, because they would Gen. 7. [...]. take no warning, and could not bee brought to amendment of life: the s [...]oud drowned them all, except faith­full Noah and his godly family; And except thou repentest, thou likewise shalt perish; according to that of Luke: Except yee repent, yee shall all like­wise Luk▪ 13 3▪ perish: Beware therefore and [Page 71] repent betimes: F [...]lix quem [...]ciunt aliena pericula cautum: Happy is hee whom other mens harmes doe make to beware.

Refuse no good motions knocking at the dore of thy heart, but entertaine them willingly; according to the counsell of Augustine: If hee offereth Augustine. thee grace to day (saith hee) take it, make much of it, for thou knowest not whether hee will offer the same to morrow: Make no long tarrying to turne to the Lord, and put not off from day to day: the longer thou remainest in thy sinne, 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 bee lesse fit to morrow. Therefore, while the Lord speaketh to thee, make him answere: while he calleth vnto thee, let there be an eccho in thi [...]e heart, as was in the heart of Dauid: Seeke ye my Psal. [...]7. [...] ▪ face: thy face Lord will I seeke: And while it is said to day▪ harden not your hearts: in no case deserve repentance: for the day of death and iudgement is [Page 72] vncertaine; as saith Chrysostome: Poenitenti veniam spospondit, sed viuendi in crastinum non spospondit, that is, The Lord hath promised pardon to him that repenteth, but to liue till to morrow he hath not promised.

Obiect. But some there bee in the world, that will say; (the more it is to bee la­mented) I am young, I will liue a while after my hearts desire, and in my old age I will repent mee of my sinnes: for God hath promised (who will be as good as his word.) At what Eze. 18. 2 [...]. [...]2. time soeuer a sinner doth repent him of his sinnes from the bottome of his heart, I will put all his wickednesse out of my remembrance, saith the Lord. And will pray to the Lord for forgiue­nesse of their sinnes, as Augustine Augustine▪ said before his conuersion [...]: Ignosce (pater) ignosce mihi, at noli modò: For­giue mee my sinnes, but not now: let mee sinne in my youth, and pardon me in mine age. Thus they would desire to dye the death of the righteous: but they would not liue the life of the righteous: but let these gracelesse [Page 73] persons (that thus defer repentance) beware of two things.

1 Let them beware of suddaine death: let them take héed, lest they be cut off in the middest of their sins; as Iobs Children in the middest of their Iob 1. 18 banquetting and ryoting were sud­dainly slain by the fall of a house: and as the Floud came vnlooked for, and drowned the old world.

Liuie reporteth a fearefull example [...] of suddaine death: saith hee, There were two old men that frequented two Harlots, and presently vpon the fact committed, they both suddainely dyed: the one was thrust thorow with a dagger: the other dyed suddainly of an Apoplexy: which is a disease ingen­dred of abundance of grosse humors, which doe fill those vessels and re­ceptories of the head, from whence commeth feeling and mouing of the bodie, as saith Galen, and there­fore [...] they that haue this disease, are depriued of all sence, feeling and moo­uing.

Let euery lusty Younke [...] and des­perate [Page 74] russian, set this fearefull exam­ple before his eyes.

Againe, the young man dyeth as soone as the old: the Lambs skin is brought to the Market, as well as the old Crones: true is the saying of Au­gustine: Vita dum crescit, decrescit: vita Augustine. mortalis & mors vitalis: id est, Life while it increaseth, decreaseth; life is dying, and death is liuing.

[...] Let all men that refuse the mer­cy of God, and deferre their repen­tance, know, that repentance is not theirs at command, but it is the great mercy of God: and it is to bee [...]ared, that they that haue refused it offered, when they would haue it, they shall go without according to that country Prouerbe: If you will not when you may; when you will, you shall haue [...]ay: And it is commonly seene, that Qu [...]a, [...]s ita: as a man liueth (commonly) hee dyeth: Hee that will liue without repentance, must look to dye without repentance▪

[...] God spared the Thiefe at the la [...] gaspe, yet let no man presume [Page 75] of that: for that was a medicine a­gainst desperation, and not a matter of imitation: saith one; God spared one, that no man might despaire; hee spared but one; that no man might presume.

Let euery man therefore (in the feare of God) without all delay, seeke for amendment of life: let them (as Gregory wisheth) Plangere, plangenda: Bewayle their sinnes that ought to bee lamented: and as they haue giuen Rom. 6. 13 their members as weapons of vnrigh­teousnesse to iniquitie: so let them now giue them as weapons of righteous­nesse to holinesse. Repent (deare bre­thren) betimes.

Play the wise Steward, lay vp [Page 76] treasures in heauen for thy soule; imi­tate the Pismire, which gathers in Summer, whereby shee may liue in Winter.

Damascene reporteth an excellent Damascene. History touching this purpose: saith he, There was a country where they chose their King of the poorest and basest sort of the people, and vpon any dislikement taken, they would depose him from his Throne, and exile him into an Iland, where hee should bee sta [...]ued to death. Now one wise fel­low (considering hereof) sent money before into that Iland, into which hee should be banished: and when he was banished, he was receiued into the Iland with great triumph.

So, against thou be banished by death from this world, without penny or farthing, (for naked thou camest, and naked thou must goe) thou must prouide w [...]le thou art in this life, whereby thou mayst liue in Heauen hereafter.

Let nothing therefore make thée [...]erre thy amendment, but whiles [...] [Page 77] Christ calleth thee, runne vnto him. Put on Ieromes resolution, who said: If my Mother were hanging Ierome. about my necke, if my brethren were on euery side howling and crying, and if my Father were on his bare knees; kneeling before mee, to detaine mee in their wicked and sinfull course of life, what would I doe? I would shake off my Mother to the ground, I would despise and hate all my kindred and kins-folkes, and I would tread and tram­ple my Father vnder my feete▪ thereby to flye to CHRIST, when hee calleth mee.

So shouldest thou resolue the a­mendment of life. The Lord of hea­uen for his swéet Sonne Christ Iesus his sake, grant to thée (deare Reader) and mee, to both of vs his holy Spi­rit, that wee may stand vnblameable before the Iudge, at that great and generall day: that we (being [...]l [...]athed with the long white robes of righte­ousnesse) may bee in the number of those to whom it shall be said then: Come, yee blessed Children of my [Page 78] Father, inherit the Kingdome which was prepared for you from the begin­ning of the world. Grant this, deare Father, for thy deare Sonnes sake, Christ Iesus, our only Lord and Sa­uiour: to whom with thee and the ho­ly Spirit, wee ascribe all Power, Glory, and Dominion, and sing Halleluiah to thee (O bles­sed Trinity) for euer and euer:

A­men.

THE RACE CELESTIALL; OR, Aspeedy course to Saluation.

BOëtius in his Booke Boëtius. De consolatione Philo­sophiae, saith: Quòd v­nicuique viro bono in­serta est quaedam cupi­ditas boni: id est, That in euery good man there is inserted a feruent desire of that which is good. Now the true and chiefest good thing that may possibly be desired of mortall man (in which only the soule 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, [Page 2] Thou hast created vs (O Lord) for thine owne selfe, and our hearts are disquieted, vntill they finde a firme rest in thy selfe. 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 ioy, which is conceiued, not of the crea­ture, but the Creator.

Now the Lord (that is Omnium summum bonorum, Of all good things the chiefest) can by no meanes be ob­tained, but by a true and liuely faith in Iesus Christ his welbeloued Son, prouing it selfe by good fruits of a­mendment, by whom wee are recon­ciled againe to the Lord, and brought into the [...]auour of the most High, of which by our sinnes wee haue iustly beene depriued: As well saith [...]o: [...] Non dormicntibus peruenit regnum coelo­ [...]um, nec o [...]o, nec desidia torpentibus prae­mium aeternitatis promit [...]itur: sed vigi­lantibus & ben [...] viue [...]tibus: id est, The Kingdome of Heauen falleth not to the Sluggards share, neither is eter­nall blisse promised to idle and euill [Page 3] persons: but onely to those that liue by faith, and are vigilant in the workes of godlinesse.

The holy Apostle therefore, ha­uing in the former Chapters of this his first Epistle to the Corinthians, car­nestly and industriously taught them the true path that leadeth to life: ha­uing also perceiued that they had em­braced his doctrine willingly, and runne in the same in some measure cheerefully: he doth heere in this gol­den simile, (that they might haue their portion in the Lord) exhort them to perseuerance, holding out to the end of their liues, knowing that of our Sauiour in the Gospell to bee true: Hee that endureth to the end, the Mat. 10. 12 same, and none but the same shall bee saued.

In which words the Apostle b [...]r­toweth a similitude, A certami [...]e cursorio: from a terrestriall Race for a temporary Prize: for as in that Race many runne, but one receiueth the Prize: namely, he that all the rest out-strippeth, and commeth first at [Page 4] the end: euen so in the Race of Chri­stianity no man shall be crowned, but hee that holdeth out to the end of his life: yet notwithstanding there is this difference in this similitude, that in the Race terrestriall he is onely guer­doned with reward that toucheth first the But; and in this Race Celestiall, not onely one, but all may be crowned with euerlasting blisse.

In which excellent Simile the Apo­stle compareth, Cursui vitam: Stadio pietatem: praemio salutem: id est, Our life to a Race, or running: Pietie and Godlinesse to a Race wherein wee must runne; and euerlasting blisse to a pro­mised reward.

So runne, that ye may obtaine. That Text. is, so liue in this life, vnder the Gos­pell of Christ Iesus, that yee may ob­taine euerlasting life in the life to come. In which heauenly exhortati­on of Paul, we may generally obserue these three things.

1 First, Quid sit currere, What is meant by this word, Runne.

Secondly, Qualiter currendum how [...] [Page 5] wee must runne to obtaine. So runne.

Thirdly, Praemium promissum, the re­ward [...] promised, to all those that runne lawfully.

1 First, Run: By this Race, or Run­ning, is vnderstood this present life of man.

The life of man is compared to ma­ny things: some of the Philosophers haue compared it to a bubble: some to a sleepe, some to a dreame▪ some to one thing, some to another.

Iob compareth it to a Winde: the Iob 7. 7. Psal. 109. 23. Iam. 4. 24. 1. Pet. 1. 24 Esay 40. 6. Prophet Dauid compareth it to a sha­dow: Iames to a vapour: Peter to a flower: Esay to grasse, and the Apo­stle Paul, in respect of the celeritiy and swiftnesse thereof, compareth it heere 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 certaine run­ning to death? Our life, while it in­creaseth, decreaseth: our life is dying, our death is liuing.

The Traueller, she longer he goeth [Page 6] on his iourney, the neerer hee is his iourneys end: the children of Israel, the longer they wandred from Egypt, the neerer they were the promised Land; so euery mortall man, the long­er he liueth, the neerer hee is his iour­nies end▪ Death: for Time and Tide stay for no man: young hayres do soone turne gray, and actiue youth is soone metamorphosed into crooked age: Ci­to pede lab [...]ur aetas: id est, The dayes of Poet. [...]id. man doe swiftly passe away. Temporae labuntur, tacitis (que) senescimus annis, & [...]u­g [...]nt f [...]ae [...]o non remorante dies: id est, time swiftly passeth, and old age soone commeth on; no bridle so strong, as can keep [...] in our galloping dayes.

Hee that runneth in a Race, neuer stayeth, till bee commeth at the end thereof: so euery mortall Wight ( vole [...]s [...]l [...]s, willing, [...]illing) neuer stayeth, till d [...]ath, the end of his race, stayeth him. The picture of Patience ( Iob 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. Iob 9. 25. [Page 7] id est, My dayes are swifter then a Post: yea swifter are they then a Weauers Iob 7. 6. shuttle, they are as the motion of the swiftest ship in the Sea, and as the Ea­gle Iob 9. 26. Psal. 90. 9. that flyeth fast to her prey. Our yeeres are spent (sayth the Psalmist) as a tale that is told: yea, our life is Psal. 90. 10 quickly cut off, and wee are soone gone. Therefore fitly is our life compared here of S. Paul (in regard of the ve­locitie thereof) to a Race, or Run­ning.

From hence euery Christian is to learne this lesson, that (seeing our life is nothing else but a running to death) he redeeme the time, make much of it▪ whiles he hath it: for the houre spent cannot be recouered, time passed, can not be recalled.

Ecc [...] nunc tempus acceptum: (sayth [...]. Cor. 6. 2. the Apostle) Behold now the accepted time, behold now the day of saluati­on. This life is the time wherein our election must be made sure, and sealed vp to our spirits by the infallible te­stimony of the good spirit of GOD: This life is the time, wherein ener­man [Page 8] in his calling, must worke out his saluation with feare and trem­bling: This life is the time wherein wee must bee admitted into the king­dome of Grace, if euer wee looke to be admitted into the Kingdome of Glory: In this life must wee be matriculated into the mysticall body of the Church, if euer we will look to sit at the Bride­groomes Table in Heauen: In this life must we haue heauen in inchoati­on▪ if after this life wee will haue i [...] in perfection.

The Husband-man will in no wise slacke his opportunity, and omit his time in tilling and sowing his ground, that in Summer he may haue the better croppe: The Trades-man will not misse his Fayres & Markets, that hee may increase his stocke the more in those his painefull affayres: The Storke in the Ayre, the Turtle, the Ie [...]em. 3. [...] Cra [...]e, and the Swallow obserue their times, as sayth the Prophet: the lit­tle silly creature (the Ant by name) [...]ou. 6 [...] ▪ gathereth in Summer, whereby shee may liue in Winter. Euen so should [Page 9] euery Christian take his time, and treasure vp (with the painefull Bee) the hony of good works in the hiue o [...] his hart in this life, that he may (will the faithfull seruant) be welcommed into his Masters ioy, in the life to come. But alas, alas, men are so as­sotted with blindnesse and ignorance, that they may be sent to the very sens­lesse creatures for wisedome in this point. Aske the beasts, and they shall Iob. 12. 7, 8 teach thee; and the fowles of heauen▪ and they shall tell thee (saith the iust man Iob:) or speake to the earth, and it shall shew thee, or the fishes of th [...] sea, and they shall declare vnto thee Esays Oxe knoweth his Masters stall, Esay. 1. 3. [...] and his Asse his Masters crib: but miserable man hath not knowne his Maker.

O let vs not be worse then Horse, Asse and Mule, that haue no vnder­standing: but let vs (in the feare of God) know our times and seasons: Let vs seeke the Lord while he may be Esay. 5 [...] [...]. found, and call vppon him while he is neere. Let vs in no wise post off our [Page 10] amendment from day to day: Let vs [...]iue no longer in carelesse security, like sensuall, bruitish, and hellish Epi­cures, that neither beléeue nor yet re­spect the iudgement to come: that [...]ing that cursed Epitaph of Sardana­palus▪

Id est, Eate, drinke, play and be merry; li [...]e in all kinde of pleasure▪ for, after d [...]ath there is no pleasure: That say with the old man in the Poet:

Let vs not be like those foolish Vir­gins, that knocked at the gates of hea­uen too late, when the doores were shut against them: For, after this life there shall be no place for pardon, no [...] [...]e for Repentance: therefore, in [Page 11] time looke to the wel-fare of thy deere Soule, that thy Soule may fare well not for a time; but for euer.

One depth (saith the Psalmist) calleth Psal. [...] [...] ▪ for another: The depth of our misery crieth for the depth of Gods mer­cy: let vs therefore be as swift in run­ning the race of Christianity, as ou [...] liues are swift to leaue vs: let vs b [...] as swift to kill sinne in vs, as sinne is to kill vs. O (beloued) let vs b [...]e as swift to pull out the sting of the Scor­pion (which is sinne) as he is with his sting swift and ready to st [...]bbe [...]s a [...] the heart, and wound our soules incu­rably: that when death, [...]he end of our Race, shall come (which is m [...]s [...] certaine, and yet his time most vncertaine) it may be vnto [...], [...] it is to all the Saints of God; Ia [...]a [...], [...]um ref [...]i [...]er [...], [...]l [...] ascensi [...]is in c [...]lum▪ id est, The ga [...] [...] life, the end of miseries, the beg [...] ▪ of euerlasting refreshing, and the [...]r of ascension to the highest a [...] happiest heauens.

[Page 12] So runne, that ye may obtaine▪ Text.

2 Secondly, Qualiter currendum? id est, How must we runne? To obtaine. So runne.

If wee will runne to obtaine, wee must runne these three wayes.

1 First, Directè, recta via, the right way.

2 Secondly, Celeriter seu festinanter: Swiftly or speedily.

3 Thirdly, Perseueranter, Perseue­rantly, holding out to the end.

1 First therefore, that wee may ob­taine, 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 née­rest [...]ay home (as wee say) but they will take the shortest cut that may be, and run the directe [...]t way that can be, that they may the rather obtaine: So should wee run in the right way that leadeth to life, if wee will obtaine life euerlasting.

[...] speaking of mans crea­tion, [...]. s [...]th; that H [...]mo inced [...] erectus [Page 13] in coelum: id est, Man goeth right vp­lifting his eyes toward Heauen:

Id est, God gaue man a lofty face, a face to behold the heauens; whereas other creatures fasten their eyes vpon 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 vp right in Soule, and straight and right in body, carrying his head toward heauen: so must he run (if euer he will obtaine heauen) in the straight way, and right path that leadeth to Heauen.

Many there are that séek the Lord, and finde him not, because they seek [...] amisse: so many there are that runne (yea all men liuing are runners) y [...] are they far from obtaining, becaus [...] they run amisse.

There are foure sorts of groun [...] yet but one [...]ructi [...]er [...]us: there are foure wa [...]es in the world, yet but [...] [Page 14] (and that a narrow one) that leadeth to life. Generally, there are but these two▪ the way of Godlinesse, and the way of In [...]quity: whereof, the one in the Gospell of Mathew, is called The broad way and th [...] other, The straight and [...]arrow gate: yet S. Iohn (consi­dering the multiplicity of this dange­rous Labyrinth) doth cut out this [...]road way into thrée maine heads: in­to [...]uxury, Couetousnesse, and Pride, [...] I [...] ▪ [...]6 saying: Whatsoeuer is in the world, is either the concupiscence of the flesh, the concupiscence of the eye, or the pride of life▪

Id est, This is the trinity which the world doth worship▪ These wayes are wide and large, and whole multi­tudes walke 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 wayes seeme pleasant to be [Page 15] walked in, yet Nouissima illarum mors est. The end of these wayes is death: for the diuel, like a subtill fisher, shew­eth the bait, but hideth the hooke: sheweth the vnprofitable profit, and vnpleasant pleasure of sin, but h [...]th the hooke from mens eyes, which is death, according to that of S. Paul, Stipendium [...] mors est: The wages of sinne is death here, hell and damna­tion hereafter. Sinne seemeth at th [...] first to fawne vpon a man, but yet in the end it will (with Caines dogge) Gen. 4. plucke out the very throats of our soules.

In these main rodes (the more is the pitty) doth the greatest part of man­kind run headlong to perdition, with­out any checke of conscience, remorse for their sinnes▪ or any reclam [...]tion in the world. Sinne neuer more then in these our dayes of the Gospell aboun­ded: the diuell hath more followers then Christ, the whole multitude [...] ­ed, Crucifie him, Crucifie him, b [...] Mar. [...] ▪ 1 [...] there was but one, (and th [...]t a [...]lly woman) that laboured to set him [...]r [...]e.

[Page 16]The saying of Paul to the Romans is verified in th [...]se our dayes of sin: There is none righteous, no not one: Rom. 3. 10. 11. 12. There is none that vnderstandeth: there is none that seeketh God: all haue gone out of the way, all are alto­gether vnprofitable; there is none that doth good, no not one. Pride, Whore­dome, Gal. [...]. 19. [...]. [...] Adultery, Fornication, Vn­cleannesse, Wantonnesse, Idolatry, Witch-craft, Hatred, Debate, Emu­lation, Wrath, Contention, Sedition, Heresie, Couetousnesse, Drunkennesse, Swearing, Forswearing, Blasphemy, Prophanenesse, cōtempt of the Word, despising of Gods Messengers▪ and the like abominations are raigning in e­uery angle of this our Iland; yea our Land is become a sinke of sin, a pit of pollution, and a place of abomination: defiled with iniquity, A vertice capi­tis, vsque ad plantam pedis: id est, from toppe to toe, hauing 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 wee are not consu­med.

[Page 17]Yea, these last dayes of the world are like to the daies of Israels prouo­cation of the Lord in the wildernesse: wherein wee preferre the slauery of Egypt, aboue the sweete Manna of heauenly blisse.

Yea, that saying of the Prophet is verified of the most part of mankind: That the Children gather stickes, the Ierem. 7. 8. Fathers make the fire, and the women bake cakes for the Queene of Heauen: That is, they offered sacrifice to the Sun and Moone, and Planets, which they called the Queene of Heauen. So the beast of Rome with his Anti­christian crue doth sacrifice to Mary, making her an idoll, and calling her (as in their Salue Regina, and Regina Coeli laetare, doth appeare) the Queene of Heauen. They make Ignorance the mother of their Deuotion: Sir Iohn Lacke-latine, and Sir Anthony Igno­rance are their chiefest Clarkes, and best Masse-mongers.

Yea, the world is growne to that height of reprobation, that that which is written in Iob, is verified of ma­ny: [Page] They say to Go [...], Depart [...]rom vs, Iob. 21, 14. 15. [...]or we desire not the knowledge of thy wayes: who is the Almighty, that wee should serue him? Full little thinking that the Lord shall answer them with the like Dis [...]e Depart from me, yee Math▪ 7. 2 [...] workers of iniquity.

Thus we [...]ée how the worldlings run in the race of iniquity, the broad way to the lake vnquenchable: some in the race of Atheisme, some in Pa­pisme, some in Mahumetisme, some in Paganisme, but few there are that run in the race of Christianis [...]. But thou that wouldest be saued, thou that wouldest so runne that thou maist ob­taine, run not in any of these wayes, but flye from sin, as from a stinging Serpent, and a biting Cocka [...]ri [...]: For they that doe such things, shall not [...]al. [...] ▪ [...]. inherite the Kingdome of God.

The right way therefore wherein H [...]c [...]. we must runne, is the way of Godli­nesse, 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 [Page 19] of the same: For Factores legis iustifi­cabuntur: id est, The doers of the [...]aw shall be iustified, saued and glorified.

This way of Godlinesse is a bles­sed way to walke in: It is sweeter than Psal. [...]. Mat. 11. 3 [...] the hony, or the hony combe: Iugum Christi s [...]ue est, & onus suum leue: id est, The yoke of Christ is easie, and his bur­then light. Mandata [...]s gra [...]ia [...]on 1. Ioh. 5. 3. sunt: id est, His Commandements are not grieuous: and his Commande­ments Psal. 119. are exceeding large: Her wayes are wayes of pleasure, and her pathes Prou. 3. 17▪ [...]s [...]l. 119. [...]5. prosperity: It is a lanthorne to our feet, and a l [...]ght vnto our pathes: It is a pillar of fire to carry vs thorow the wildernesse of this world to the Cele­stiall Canaan: It is the power of God Rom. 1. 1 [...]. to saluation to euery Beleeuer, both lew and Grecian: It is able to saue our Iam. 1. 2 [...]. soules, it is able to make vs wise to sal­uation: is is profitable to teach, to im­proue, 2. Tim. [...]. 15, 1 [...], 17. to correct, to instruct, in righ­teousnesse, and to make vs perfect in all good works.

It is comfortable in all cases and parts of our life, both in prosperity [Page 20] and aduersity; both in life and death: If we fight, it is a sword: if we hun­ger, it is meate: if wee thirst, it is drinke: if wee be naked, it is a gar­ment: if we be in darknes, it is light: yea (in a word) the Word of God is The high-way to Heauen. Enter ther­fore Mat. 7. 13. in at the straight gate of amend­ment: and run in the same, from faith to faith, from grace to grace, from vertue to vertue, from strength to strength, till thou beest a perfect man in Christ Iesus.

Cast away the workes of darknesse, Rom▪ 13. 12, 13▪ 14▪ and put on the armour of light: walke honestly, as in the day; not in glutto­nie, and drunkennesse, neither in cham­bering and wantonnesse, nor in strife and enuying: but put on the Lord Ie­sus Christ, and take no thought for the flesh to fulfill the lusts of it. Bee Mat. 10. 16 wise as the Serpent, be innocent as the Doue.

Amongst diuers points of wise­dome to bee found in the Serpent, this is one: namely, Shee casteth her coat, and so renouateth her age, as [Page 21] Aristotle saith. These three beasts, Arist. de nat▪ A [...] mal. lib. 8 cap. 17. Stellio Tum Vere, tum Autumno, both in the Spring, as also in Autumne, doe cast their skinnes, viz. the beast like a Lizzard, called in Latine Stellio: Quia habet maculas, quasi stellas collo infixas: Because hee hath spots in his necke like starres: Lacertus: the Lizzard; and Lacertus. Serpens. the Serpent. And to doe this, they goe thorow some narrow cranny or o­ther to loosen their skinnes, and cast them within foure & twenty houres. So shouldest thou put off the old man Col. 3. 9. with all his workes: And to doe this, thou must goe Per strictam rimam poe­niten [...]iae: id est, Thorow the narrow cranny, and straight gate of amend­ment.

Meditate therefore (with the Iust Psal. 1. 2. man) in the Law of God day and night. Let the candle of faith burne cleere in the lampe of thy heart, and nourish it with the oyle of loue and good works: Walke not in the counsell of the wic­ked: Psal. [...]. [...]. stand not in the way of sinners: [...]it not in the [...]ea [...]e of the scornefull: but runne in the Race of [...] well, [Page 22] that liuing well, thou maist dye well, and after death eternally spéede well, obtaining that blessednesse: Blessed Apoc. 13. 14. are they that dye in the Lord.

So run, tha [...] ye may obtaine. Text.

And that wee may run in the race of Godlinesse, one Caueat is excee­ding necessary▪ namely, that wee a­uoid wicked company, which will draw away our hearts from this Race Celestiall. Qui [...]angit picem, co [...]quina­bitur Eccles. 13. ab [...]a: id est, Hee that toucheth pitch, shall bee defiled therewith▪ Cum sancto san [...]us eris, & cum peruerso per­uerter [...]s: id est, With the holy thou shalt bee holy, and with the [...]ward thou shalt learne frowardnesse: for birds of a feather will flye together.

It was not lawfull for a lew to con­uerse 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 hel-hounds, and hellish miscreants. Let vs therefore [Page 23] flye all occasion and euery apparition of euill; let vs delight in the compa­ny of those that [...]eare the Lord, and excell in vertue. Well therefore saith Seneca: Cum illis versare, qui te melio­rem S [...] sunt facturi, vel quos meliores [...]ffi [...]er [...] possis: id est, Keepe company with those that may make thee better, or whom thou maist make better▪

I command you therfore, brethren, 2. Thes. 3. 6 (as saith S. Paul) in the name of our Lord IESVS CHRIST, that ye with­draw your selues from euery brother that walketh inordinately, and not af­ter the instruction which yee receiued from me.

And (to conclude this point) I giue euery Christian this good counsell with good King Salomon: My sonne, if Pro. 1. 10▪ 11, 1 [...], &c▪ sinners doe entice thee, consent thou not: If they say, Come with vs, wee will lay wait for bloud, wee will swal­low vp the Innocent wh [...]le, like a graue: wee s [...]ll finde all precious ri­ [...]he [...] ▪ and [...]ill ou [...] ho [...] ▪ wi [...]h [...]poyl [...] ▪ [...]n thy lo [...] among [...]s, we will haue all [...]ne pu [...]se: My s [...]nne, w [...]lke not [Page 24] thou in the way with them, refrain [...] thy foot from their path, for their feet runne to euill, and make haste to shead Iob. [...]9. 23. 24. bloud. O that these my words were written, O that they were written in a booke, O that they were written with an iron pen, in Lead, or in stone for e­uer! O that they were ingrauen in brasse Table of euery young mans heart, that so bad company may not be his destruction.

So run, that ye may obtaine. Text.

2 Secondly, if we will run to obtain, we must run Celer [...]er, seu feslinanter, swiftly and speedily.

Vita breuis, vita longa (saith S. Ber­nard:) Bernard. si [...]s [...]d metam peruenire, incipe celeriter currere: id est, The liff of man is very short, the way to heauen is ve­ry long; if therefore thou wil [...] obtaine, thou must run exceeding swiftly. We sée that those that runne in an earthly race (and that but for a mean reward) how swiftly doe they straine them­selues to runne? according to that of the Poet:

Id est, Hee that desireth first to touch the Marke, taketh much paines, swea­teth abundantly, and runneth exceeding swiftly. Euen so should we (that wee may obtaine an euerlasting reward in heauen, runne in the path of Gods Commandements, being shod with the shooes of the Gospel of peace, like Roes excéeding swiftly.

The senselesse creatures are a [...] king-glasse to all Christians in [...] respect.

The Sunne (as sayth the Psalmist) Psal. [...] ▪ like a Gyant reioyceth to run his race: that is, valiantly and swiftly: swift in his motion, and speedy in his race, for in the space of 24. houres hee compasseth the earth round about, that nothing is hidden from him, and passeth from the one end of heauen to the other, that nothing is wanting in him: So the Lord our God hath set euery man his task vpon earth, which is: To worke out his saluation wi [...]l [Page 26] feare and trembling. A great worke, a short time, a long way from Egypt to [...] from the gates of hell, to the doores of heauen; therefore, like Gyants we [...]ad need to runne swiftly, lest we come too late, and bee shut out of heauen, like the fiue foolish afore­sayd Virgins.

As the Sun in the heauens is a loo­king glasse vnto vs in this regard: so is also the Son of God Christ [...]esus, aboue the heauens to be imitated o [...] vs all in this point. Omnis Christi actio, [...] [...]str [...] deb [...]t esse instru [...]io: id est, Euery action of Christ ought to be a matter of imitation to vs Christians.

As hee was I [...]mensus maiestate, in­ [...]bilis [...]r [...], so was hee in­ [...]is celer [...]: id est▪ As hee was [...]at in Maiestie, incomparable in [...]o was [...]e [...]lso incomprehen­ [...]le [...] celeri [...]e and swiftnesse. Hee [...] w [...]ought the wo [...]ke [...] of him that [...]ent [...]y, without [...]y delay in the world.

This Bridegroome Christ Iesus [...]n as the Su [...]e▪ went forth out [Page 27] of the Chamber of the highest Hea­uens, from the bosome of the Father▪ and from the inuisibility of the Diui­nity: and descended downe to the earth, and became Man, and was like vnto Man in all things, sinne onely ex­cepted; and valiantly in the Wilder­nesse pitched a field against Satan, that old Serpent and roaring Lyon, and ouerthrew him in the Desart▪ breaking his wyly head, and ouer­comming his chiefest power: fulfil­led the Law in euery point and tittle, satisfied Gods Iustice for vs, appea­sed his wrath against vs: purchased celestiall mansions to vs, by offering himselfe in Sacrifice to the Lord of H [...]sts, vpon the Crosse at Gol [...]o [...]ha for the sinnes 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: Hee Io [...]. 16. 28. went from the [...]ather, and came into the world; And in short time (yea, in the space of 33. yeeres) wrought the redemption of all beleeuers: And [Page 28] left this world, and went againe to his Iob 1 [...]. 28. Father.

The Spouse of Christ considering her Husbands great velocity, celeri­tie Can. 2. 8. 9. and swiftnesse, sayth: Behold! he commeth leaping by the Mountaines, and skipping by the Hils, my Welbelo­ued is like a Roe, or a young Hart, &c. Ʋenit, vidit, vicit,: Hee came from hea­uen, he saw the earth, and ouercame the Dragon.

Thus, after Christs example, should wee that professe our selues Christians, runne swiftly in the race of godlinesse, holinesse, purity, and obedience to the commandements of our heauenly Father: Thus should wee runne, In vestigijs Iesus, in the foot­steps of Christ Iesus, who is Ʋia, veritas Io [...]. 14. 6. & vita, i. The Way, the Truth, and the [...]ife: and the true way to life euerla­sting. To the performance of which duety, the Lord grant to vs his grace (for of our selues wee are not able to set one foot forward to heauen) that so we may bee able (to his glory and our Soules euerlasting good) to doe his [Page 29] will in earth, as willingly, swiftly, and as speedily as the Angels do it in Heauen.

Now (deare brethren) that we may runne thus swiftly in the race of God­linesse, and in the course of Christiani­ty, two things are necessary.

1 First, Ʋt simus intus vacui, that we be empty within.

2 Secondly, Vt simus extra exonera­ti: id est, That wee bee vnladen with­out.

1 First, we must be empty within.

Now, what is that which cloggeth vs so sore within, and hindreth vs from running in this godly Race? Surely that is sinne.

So weighty a thing is sinne, As it Luke 10. sunke downe Satan from heauen.

So weighty a thing is sinne, as it caused the earth to open her mouth, and swallow vp cursed Kor [...], diuelish Num. 16. 32. Dathan, and that abiect Abi [...]am with all their treacherous crue. The Pro­phet in respect of the weight thereof compareth it to lead, and that wor­thily: for as lead in the clocke can [Page 30] seth, by the weight thereof, the cogs, wheeles and gimmers successiuely to moue one after the other: euen so the weight of sinne doth draw the cogs of our carnall concupiscence, the whéeles of our lewd desires, and the gimmers of our vntamed affections, from one sinne to another▪ according to that of Saint Gregory. Peccatum quod per poe­nitentiam Gregory. [...]on deletur, moxsuo pondere ad aliud trahit: id est, If sinne by repentance presently bee not done away, by the weight thereof it will soone drawe a man to more sinne: as we finde it exem­plisied in the Prophet Dauid, who fell from idlenesse to concupiscence, from concupiscence to adultery, from adul­tery to murder.

Of the weight of sinne the Pro­phet Dauid speaketh: Mine iniquities [...] are go [...]e ouer mine head, and as a weighty burden they are too heauy for mee.

The Prophet Esay calleth the bands of wickednesse heauy burdens intole­rable [...] to bee borne. The sinnes of the world being layd vpon the shoulder [...] [Page 31] of IESVS, vpon the Crosse, were so weighty, and heauy, as they forced him (hauing the weight of Gods wrath for them also vpon 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 bee easie, and his burthen light: Mat. 11. then of necessity on the contrary, must the yoke of Satan (which is sinne) bee vneasie, heauy, and intolerable to bee borne.

By which it may appeare, that sinne is an intolerable burden, and a great impediment to this Christian Race.

Let vs therefore (as the Chose [...] H [...]. 12. 1. vessell doth exhort vs) cast away euery thing that presleth vs dowre, a [...]d the sinne that hangeth so fast on: [...]et vs runne with patience the race [...]h [...] is [...]et before vs. Where it is e [...]ident, th [...]t wee cannot runne with [...]en [...] [...]e race that is set before vs, vn [...] cast away our sinnes from vs, which doe hang so fast on vs.

Moses was not permitted to come [Page 32] neere the Lord, before hee did discal­ciate himselfe: Put off thy shooes: for, the place where thou standest is holy ground▪ So must we put off the durty [...] of iniquity, and abandon sinne from the c [...]stl [...] of our hearts, before we can b [...]e able to stand in the path way to ioyes, w [...]ich is an holy ground: therefore much l [...]sse are wee able to runne in the same, and most vnapt to runne swiftly.

Let vs therefore (in the name of God) purge our Soules and bodies from sinne, with the H [...]sop of Gods grace: Let vs separate them from vs, and our selues from them, as farre as the Cast is from the West, and North and South: Let vs loath, de­test and abhor them, because the Lord doth loath, detest, and abhorre vs for them: as wee haue giuen our mem­bers as weapons of vnrighteousnes, to the seruice of Satan in vngodli­nesse of this life; euen so let vs giue them as weapons of righteousnesse, to the seruice of the Lord, in godli­nesse of life: as wee haue runne in the [Page 33] race of the first Adam, by commission of sinne; so let vs runne in the Race of the second Adam, Iesus Christ the righ­teous, by performance of righteous­nesse: let vs cease from sinne, and doe that which is good, let vs seeke peace, and ensue it: Let vs Plangere plangen­da, bewayle our sinnes that ought to bee lamented: Grauia peccata, grauia deside­rant lamenta, (sayth I [...]idore) great sins require great lamentation: sweet meat must haue sowre sawce: reioy­cing in sinne, must haue mourning for sinne: let vs therefore bee, Tam proni ad lamenta▪ sicut fuimus ad peccata: as prone to lamentation, as wee haue beene to transgression: as ready to la­ment them, as wee haue been to com­mit them.

Let vs swéepe euery corner of our hearts cleane, with the broomes of pe­nance, and let vs water them with the salt teares of earnest contriti­on: so that wee may bee [...]it recepta­ries for the Lord to dwell in; and (be­ing anointed with the oyle of grace) we may runne swiftly in the race that [Page 34] is set before vs, and obtaine the re­ward prepared for vs.

So runne, that ye may obtaine▪ Text.

Secondly, if we will runne swiftly in the pathway to heauen, wee must bee Extra exonerati: id est, vnladen without.

Those that runne in a race will lay aside their Cloakes, doublets, and such like outward vestiments, that they may runne the more speedily, and ob­taine the more assuredly.

And so in like [...]anner, we must bee vnburthened of all outward matters whatsoeuer: especially, of the exces­siue care and affection that naturally we beare to this wicked world, or else hell and damnation will bee our best reward.

We must forsake all, if we will bee followers of Christ; as Peter sayd to his Master: Ecce, nos reliquimus omnia, & secuti sumus [...]e. i. Behold, wee haue Mat. 1 [...]. forsaken all, and followed thee. Well and wisely said Peter, (as saith S. Ber­nard▪ We haue forsaken all & followed [Page 35] thee: for hee could not haue followed Christ laden, as wee haue an example in the same Chapter of the Young man, Mat. 19. that at that Ʋende omnia, & da pauperi­bus: id est, Sell all, and giue to the poore, chose rather to leaue Christ, then for­sake his riches for Christ.

Yea, it is a thing impossible for such couetous Churles to runne swiftly in the way to life: It is easier for a Cam­mell Mat. 19. [...]4 to goe thorow the eye of a Needle, then for a rich couetous Carle to enter into the Kingdome of Heauen.

Id est, No man can serue two Ma­sters: no man serue God and Mam­mon, God and riches. Hee that hath his treasure in earth, cannot haue his conuersation in Heauen: For, where Mat. 6. 21. the treasure is, there will the heart bee also.

If therefore riches increase, let vs not set our hearts vpon them. Let vs vse this world as though wee vsed it not: let vs hold all dung for the gai­ning [Page 36] of IESVS. As Christ said in the Gospell of Iohn: That his Kingdome Ioh. 18. was not of this world: So should wee say, that our delight is not in this world, but our hearts are altogether in the world to come. Let vs take no care what wee shall eate, or what wee shall drinke, or wherewith wee shall bee arrayed.

After all these things the mu [...]ke­wormes of this world, the Pagans, Infidels, and Heathen people seeke, that haue neither knowledge of God, nor feare of God before their eyes: but let vs cast our care on the Lord; 1. Pet. 5. 7. Mat. 4. for the Lord onely careth for vs: Ther­fore 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: Se should wee leaue whatsoeuer is in the world, to follow the Sonne of God to Heauen.

We reade of Crates Thebanus, that [...]r [...]. [...]. (because hee could not apply himselfe to the study of Philosophy in regard of his riches) hee tooke his money, [Page 37] and cast it into the Sea, saying: Ego perdam te, ne tu perdas me: id est, I will destroy thee, lest thou destroyest mee. So (if we finde that our wealth, or a­ny other thing in this world is an im­pediment to our Christian race) let vs cast them from vs, not (as Crates did) into the Sea, that were a fond and foolish thing: But let vs cast our Eccl. 11. 1. bread vpon the waters: that is, be­stow them on the poore, as Christ did wash the young man in the Gospell of Matnew.

Thus therefore should wee empty our selues of sinne within, and vnbur­then our selues of the cares of this wicked world without, if wee will runne swiftly in the High-way to Heauen.

So runne, that yee may obtaine. Text.

3 Thirdly, if we will run to obtaine, we must runne Pers [...]ueranter, Perseue­rantly, and continually holding out to the end of our Race.

Those that runne in a race▪ though they runne neuer so directly, though [Page 38] neuer so swiftly, yet if they giue ouer before they come at the [...]nd they lose their reward. Euen so, if we perseuere not in the race of Godlinesse to the end of our liues, we shal fayle of the King­dome of Heauen.

He that diggeth in a golden Mine, till hee commeth within fiue or sixe fa­domes of the gold, and then giue ouer; is not all his labour lost, and all his cost in vaine?

A Traueller, that hauing taken vpon him a long iourney, and in the end giueth ouer within two or three miles of his iourneys end; is not all his labour lost, and are not all his paines likewise in vaine?

Euen so, Nihil prodest cursus bonae vitae, [...] cons [...]m [...]tur bo [...]o [...]in [...]: id est, The Race of a Godly life profiteth nothing, vnlesse it bee finished with a godly end.

If a man had liued in the professi­on of the glorious Gospell of Iesus▪ for the space of twenty, thirty, or forty yeeres, and then proue an Apostata, back-sliding from the same, hee is so [Page 39] farre from obtaining saluation, as the end of him is worser then the begin­ning.

So that there is no hope of happi­nesse without perseuerance: for as the tree falleth, so it lyeth, whether it fal­leth towards the South, or North: And as a man dyeth, so shall hee be adiud­ged: If in the Lord, then shall he haue his portion with Saints: if in impeni­tency, then shall hee haue his portion with diuels.

The Souldier is not guerdoned with spoiles, before hee hath obtained victory: no more shall we be crowned, before wee haue been more then Con­querers in Iesus Christ Well therfore saith one: Sinullus esset hostis, nulla esset pugna▪ si nulla pugna, nulla victoria: si nul­la victoria, nulla deni (que) 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 Crowne: Nam nemo corona­b [...]ur, 2. Tim. 2. nisi qui le [...]u [...]e cert [...]rit: id est, For n [...] man shall bee crowned, but hee that figh [...]eth lawfully. Ideo homines [Page 40] tentantur, vt tentati resistant, resistentes vincant, vincentes coronentur: Men are for this cause tempted; that being tempted, they may resist; resisting, they may ouercome; and ouercomming, they may be crowned.

So that the perseuerance is all in all.

The woman of Canaan by perse­uerant crying after Christ, got her Daughter to bee dispossessed of the Mat. 15. Diuell.

The man that had ghests come late to his house, by his perseuerant knock­ing, got bread for them of his neigh­bour at mid-night.

So by perseuerance in the Race of Godlinesse, we shall obtaine the bread of life, Christ Iesus, that reigneth at the right hand of his Father in glory for euermore.

Chrysostome speaking of this spi­rituall Chrysostome. Race, sayth thus: Incipere mul­torum, finire paucorum: id est, Many will beginne to runne in this godly Race, but few there are, that will hold out to the end.

[Page 41] Rome began well, and imbraced the Gospell of Christ willingly; but with the dogge they returned to their Pro. 26. 11. former vomit of Idolatry; and with the Sow that was washed, they wal­lowed againe in the mire of iniquity: So that Fryer Mantuan reporteth thus much in commendation of their Citie: Heu Romae nunc sola pecunia reg­nat: Mant [...]n. exilium virtus patitur: vrbs est iam tota lupa [...]ar: id est, Alas, alas, Coue­tousnesse is Queene of Rome: all god­linesse is banished from thence: the whole Citie is become a Stewes. And herevpon he giueth this Caueat to all Christians:

Id est, All you that vvill liue a godly life, depart from Rome; for all things are there suffered saue godlinesse.

Oh, it had béen better for this vvho­rish [...]. Pet. 2. [...]1 City, neuer to haue knovvne the vvay of Righteousnesse, then after they haue knovvne it, to turne from the [Page 42] holy doctrine giuen vnto them: For [...] [...]he latter end is worse with them then the beginning, according to that in the Gospell: If S [...]tan be cast out, and [...]. 4 [...] [...]n [...]r in againe with seuen diuels worser th [...]n himselfe, the end of that man is worser then the beginning.

So Iulian Emperour of Rome, be­gan well, and for a while embraced the Gospell of Christ: but hee pro­ued an Apostata in the end, dying, [...]ing, banning, and blaspheming, and casting his bloud into the ayre.

Demas followed Christ awhile, but afterward forsooke him: Demas [...] [...]h forsaken mee, louing this present world. Many of Christs 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 wée sée, that many haue begun well, but few h [...]ue perseuered: but it w [...] better that a Mil stone were [...] about the necks of such [...]ol­ [...]s, and cast into the middest of the [Page 43] Sea: For The Lord will tread downe Psal. 18. 22. reuolters vnder his feete, as clay in the streets.

Hee that putteth his hand to the Luk. 9. 6 [...]. Plough and looketh backe, is not fit for the Kingdome of Heauen. Hee that looketh backe to his house and home, hauing his minde busted in o­ther matters, cannot possibly make good worke: euen so he that intang­leth himselfe with the things of this present world, is not able to work out his saluation with feare and trem­bling: for where the dead carcasse is, thither will the Eagles resort: and where our treasures are, there will our hearts be also.

He therefore that will obtaine the Land that floweth with Milke and Hony, must forget the Flesh-pots of Egypt: And hee that will obtaine Heauen, must not cast his eyes to the earth: he that is on the house top, must Mat. [...]4. 17 not come downe to [...]e [...]ch any thing out of his house▪ and hee that is in the fields, must not [...]urne backe againe to his house. Hee that is in the way to [Page 44] Heauen, let him not turne back again to this world, lest he bee attached of the Lyon, and cast into hell.

Lots Wife for backe-looking vvas turned into a pillar of salt: And so eue­ry man that turneth backe from the way of godlinesse, shall be turned in­to a Fire-brand, and burned with vn­quenchable fire: for whosoeuer shall deny IESVS CHRIST in this world, shall bee denied, the Kingdome of Heauen, of Christ Iesus in the world to come.

Backe-looking, and back-sliding must no [...] bee in Christians. Let vs therefore (with Saint Paul) not look Phil. 3 13. behinde vs, but to that which is be­fore vs; namely, to the reward. Let vs fasten our eyes vpon heauen gates, and neuer leaue running, till we come at them.

The Bride of Iesus would not turn backe from her holy Race, saying: I Cant. 5. [...]. haue washed my feet [...], how shall I de­file them? So should euery member of the mysticall body of Christ say: I haue washed my self [...] from my sinnes▪ [Page 45] and by Gods assistant grace, will I neuer defile my selfe any more. For he Ecc. 34. 26. that washeth himselfe (saith the sonne of Syrach) because of a dead body, and toucheth it againe; what auaileth his washing? So is it with a man that fa­steth for his sinnes, and committeth them againe. Who will heare his pray­er? or what doth his fasting helpe him? Euen so, beginning wel doth nothing auaile a man, vnlesse perseuerance be resolued.

Thou therefore that wouldest ob­taine, pull not thy neck out of Christs yoke: giue not in any case; but at the very first steppe thou settest into this godly Race, resolue to perseuere to the end of thy life, come what can come.

Manus igitur remissas, & genua so­luta Heb. 12. 12 er [...]gite: id est, Lift vp your hands that hang downe, and your weake knees: take héed 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, bee strong, take courage to you, and perseuere to the [Page 46] end: for hee that endureth to the end, 2. Chron. 15. 7. the same shall be blessed.

Esto fidelis (saith Saint Iohn) vs­que Apoc. 2. 10 ad mortem, & dabo tibi coronam vi­t [...]: id est, Bee faithfull to thy death, and I will giue thee a Crowne of life.

Qui vicerit, dabo ei sedere in thr [...]no, Apoc. 3. 1 [...] &c. To him that ouercommeth, 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 Godlinesse to begin wel, but to per­fect the worke begun: Nec in [...]hoanti­bus, [...] sed perseuerantibus praemium tribui­tur (saith Remigius:) id est, Neither is the reward giuen to enterers, but to enders; not to beginners, but to perse­uerers.

Wherevpon S. Gregory saith: Inc [...]ssum curritur, [...]i ceptum iter, ante ter­ [...] d [...]er [...]r: i [...] est, Hee is a mad Traueller, that will not see the end of his iourney: and hee is a fond Profes­sor, that will not labour to dye in the Lord.

Wée reade in the Gospell of Iohn, that our Sauior in the end of his life, [Page 47] sayd in this manner: Opus consumma­ui Ioh. 1 [...]. [...]. quod ded [...]ras mihi vt facerem: id est, I haue finished the worke which thou gauest me to doe. And in the houre of his death hee said in like manner: Consummatum est, It is finished: So Ioh. 1 [...]. 3 [...]. should euery Christian after the ex­ample of his Sauior, labour to finish the worke which the Lord called him to doe: that so hee may (with great peace of Conscience, and with vn­speakable solace of heart) say vpon his Death-bed, with the chosen V [...] ­sel, in his second Epistle to Timothy: 2. Tim▪ [...]. [...], [...]. Certamen bonum decertaui, cursum con­summaui, fidem serua [...], &c. I h [...]ue [...]ought a good fight, and haue fini­shed my course, I haue kept the [...]aith: therefore henceforth is layd vp for me a Crowne of Righteousnesse, which the Lord, the righteous Iudge, shall giue me at that day: and not vnto me onely, but vnto all them that lo [...]e [...]i [...] appearing.

Such was the resolute zeale, and zealous resolution of al holy Ma [...] in former ages: that nothing [...] [Page 48] make them forsake the profession of the glorious Gospell of IESVS: yea, this was their constant answere to ther bloudy Butcherers: Vre, tunde, diuelle, lan [...]a, seca: Idolatua non adora­bimus: The reso­lution of Marty [...]. potes corpora ista ( O Caesar) cru­ci [...]tibus absumere; facere verò vt 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, Burne, buffet, slay, deuoure, hew in pieces: thy abo­minable Idols will we neuer worship: thou mayst (O cruell tyrant) consume with torments these our mortall bo­dies; but to make vs thinke, or speake otherwise then wee doe, canst thou ne­uer doe: thy cruelty is our glory: kil­ling vs, thou dost but deliuer vs from [...] prison of our bodies: thou shalt [...] remoue the rockes and moun­ [...]i [...] their places, then make vs [...] from the profession of the glori­ous Gospell of Iesus.

Such was the resolution of Sydrach, [Page 49] Myshach and Abednego, that rather then 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 seuen times more hot, then vsu­ally it was for necessary vses.

Such was the resolution of blessed Paul, that nothing could separate him from his LORD and Master CHRIST: whose couragious vow we may find in his Epistle to the Ro­mans on this manner: Who shall se­parate Rom. 8. 35 33, 39. vs from the loue of Christ? shall tribulation, or anguish, or persecuti­on, or famine, or nakednesse, or perill, or sword? No verily, for I am perswa­ded, 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 bee able to sepa­rate vs, from the loue of God which is in Christ Iesus our Lord, neither the loue which wee haue to God from [...], who are made his sons through Christ Iesus.

[Page 50]And [...]ndeed that which Paul promi­sed, he performed: for he was behea­ded at Rome for the Gospels defence; although the sword did separate his head from his shoulders, yet it could not separate him from his head Christ Iesus.

Such was the resolution of the pat­terne of patience: that though the Iob. 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 rauening Beasts could not make him flinch from his Redeemer: yea, being commanded by the King of Sy [...]ia, to bee torne in pieces of wilde Beasts, and being led to the place of execution, the vttered this golden sen­tence: Nihil moror visibilium, nec inuisi­bilium, modo Iesum Christum acquiram: id est, I care neither for things visible, nor yet for things inuisible, neither for things seene, nor yet for things not seene: Onely, this is my care, that I may obtain CHRIST IESVS, & with him euerlasting saluation. And when [Page 51] the Beasts were let loose vpon him, these were his last words (as saith S. Ierome) I am Gods corne, and the Ierome. teeth of these wilde Beasts must grind me in pieces, that I may be pure bread, and fine manchet for Christ Iesus his Table in Heauen.

Such was the constant resolution of that good old woman Apollonia, Apollonia that she chose rather to haue her teeth dasht out of her head willingly, and to be burnt to ashes, then to worship any other god, besides the true and euer­liuing God.

Yea, this was the constancy of all holy Martyrs, that they would rather indure a thousand deaths, then shrink backe from the word of Life. Peter Peter. was beheaded for the Gospels de­fence: Iames throwne downe from an Iames. high Pinacle, and his head cleft asun­der: yea, almost all the Apostles were put to grieuous deaths, some were stoned, some broyled, some put to one death, some to another.

Old Simeon (that was cousin ger­mane Simeon. to Christ, sonne to Cl [...]ophas, [Page 52] and Mary) Bishop of Ierusalem, after Iames was nayled to the Crosse, be­ing sixe score yéeres old and more. S. Cyprian beheaded at Sexti nigh the Cyprian. City Carthage.

Polycarpe Bishop of Smyrna, Dis­ciple Polycarpe. to Iohn, was most pittifully tor­tured to death by fire: yea, for the space of 300. yéeres after Christ, and more, the Lord sent persecution ordi­narily to his Church.

Willingly did these Saints suffer, and ioyfully did vndergoe all these af­flictions for the Kingdome of Heauen sake.

Hic vre, hic seca, vt in eternum par­cas, [...] Domine, saith Saint Augustine: i▪ Here burne me (Lord) here slay me, to spare mee hereafter: Doe what thou wilt (Lord) with my body, so that thou wilt spare my soule.

Vtinam (saith S. Ierome) ob Do­mini Ie [...] mei nomen, at (que) iustitiam, cuncta Gentilium turba me persequatur & tribu­let: vtinam in opprobrium meum stolidus [...]ie mundus exurgat: tantùm vt ego mer­ [...]d [...]m Iesu consequar: id est, I would to [Page 53] GOD that the whole Nation of the Gentiles, Pagans and infidels would, for the name of my God, and for the glory of his Gospell, persecute me and trouble me: I would to God this mad and foolish world would rise vp a­gainst mee for the profession of Gods blessed Truth: onely, that I may ob­taine CHRIST IESVS for my re­ward.

Ammonation, Mercuria, Dyonisia, Ammonati­on. with diuers other godly women, wold run to the fire with their children, as to a ioyfull feast or banquet, thinking no greater glory on earth, then to suf­fer for the Gospell of Christ.

And thus should euery man and woman (as they tender the wel-fare of their deare soules) resolue to suf­fer willingly, and beare patiently, whatsoeuer calamity may befall them in this heauenly Race: considering the torments of Hell, which by reuol­ting they shall vndergoe, considering the ioyes of Heauen, which they shall haue by patience▪ and considering what others haue done before them, [Page 54] as the Martyrs, and what Christ hath suffered for them, that so with perse­uerance holding out to the end, they may obtaine euerlasting blisse.

The Merchant wil thorow fire and water suffering no repulse, that hee may haue his Pinnace fraught with plenty of pure gold at the Indian Ha­uen, according to that of the Poet▪

Id est, The painfull Merchant aduen­tureth to the forraine Indians beyond the Seas, thorow fire and water, fea­ring nothing, that hee may eschew po­uerty, and obtaine much treasure.

Euen so, he that will haue the Pin­nace both of Soule and body fraught with the siluer of all earthly prosperi­tie, and with the gold of all celestiall felicitie, must runne the ra [...]e that is set before him with patience, leaping ouer the wall of all obuious afflicti­ons, perseuering till he commeth at [Page 55] the happy hauen of Heauen: that then hee (being more then Conquerour in CHRIST IESVS) may triumph ouer Death, Hell, and Damnation, saying with the Prophet: Ero mors tua, [...] mors: id est, O death, I will bee thy Hos. 13. 14. death; O graue, I will bee thy destru­ction: and with valiant Paul; Death, 1. Cor. 15. where is thy sting? Hell, where is thy victory? Of necessity afflictions must méete with vs that runne in the high­way to heauen: yea, no man liuing can be fréed from them. All that will 2. Tim. 3. 12. Act. 14. 22. liue godly in Christ Iesus, shall suffer persecution: wee must through many afflictions enter into the Kingdome of God.

Whom the Lord loueth, he chaste­neth, H [...]. 12. 6, [...]. and hee scourgeth euery sonne whom he receiueth; wee are bastards and not sonnes, if wee be free from af­flictions.

[...]go quos amo, argu [...], & castigo: id est, Apoc. 3. 10 As many as I loue, I rebuke and cha­sten.

Qu [...] diligitur, corrip [...]t [...]r: id est, Hee ha [...] [...] loued, is reproued.

[Page 56]The Oxen that are appointed for the slaughter, are let runne in sat Pa­stures; but those that are not appoin­ted for so terrible an end, are day­ly wrought and subiect to much tra­uell.

The barren trée is not beaten: but the trée that is planted by the riuers side, and bringeth forth his fruit in due season, is sorely shaken, and yéer­ly beaten.

The stones that were for Salo­mons 1. King. 7. Temple, were squared & hewne before they were laid in the building.

So euery Christian ( who is a liue­ly 1. Pet. 2. 5. stone in this spirituall building, as saith S. Peter) must bee hewne with the axe of affliction, and squared with the saw of correction, before he can be receiued into the triumphnt Church, whereof Christ Iesus is the head cor­ner-stone.

Ideò Dominus quibusdam hic parcit Gregory. non f [...]r [...]endo, vt in aeternum [...]e [...]at: ideò hic ferit non parcendo, vt in aeternum par­cat: id est, The Lord spareth some for a time, that hee may punish them for e­uer: [Page 57] and hee chastneth some for a time, Luke 16. that hee may spare them for euer. Diues that was spared on earth, was tor­mented in hell: and Lazarus that was corrected on earth, was spared in hea­uen.

For Qui vult cum Christo conregna­re in regno coelorum: id est, Hee that will raigne with Christ in the King­dome of Heauen, must cum Christo compati in valle lachrimarum: id est, must suffer with Christ in the vale of teares: qui vult consequi, must sequi: id est, he [...] that will obtaine Christ, must follow Christ: and he that will follow Christ, must take vp his Crosse and follow him.

Christ suffered before he entred into I [...] ▪ [...]4▪ [...]. glory: so must euery Christian first suffer▪ before hee can bee glorified: The I [...]. 1 [...]. [...]. seruant must not bee aboue his Master▪ Si ergo compatimur, conregnabimus: id est, [...] If wee suffer with him, wee shall raign [...] with him.

[Page 58] Id est, Hee deserueth not to taste of the sweet, that will not taste of the sowre.

Iouinian, a King, hauing two sorts [...] of wine in his Palace, the one sweet wine, and the other sowre, decreed that whosoeuer would taste of the swéete wine, should first taste of the sowre: So whosoeuer will taste of the sweet ioyes, that run thorow the cele­stiall Paradise, must first with Christ, sup of the cuppe of salt teares of af­fliction.

No maruell, therefore, if the Pro­phet in generall saith: that many are [...] ▪ 34. the troubles of the Righteous. No maruell if hee compareth afflictions to waues of the Sea: for as one waue dasheth ouer the necke of another: so one affliction continually followeth another; For God is not like a wasp, that hauing stung once, can sting no more: but there is a plurality of cros­ses with God, hee can sting againe, and againe. As one sorrowfull mes­senger came to Iob after another; e­uen so one affliction visiteth the Chri­stian after another: as the Viper [Page 59] leapt vpon PAVL, and leapt off a­gaine; Act. 27. euen so afflictions leape vp­on Gods seruants, and leape off a­gaine.

Those therefore that runne in the Race of Godlinesse, must not thinke this strange, neither must they thinke themselues free from all afflictions: for they are hedged in on euery side, with sundry kinds of troubles, and haue thrée deadly enemies continually warring against them.

Whereupon Iob calleth the life of man, a war-fare vpon earth, and that worthily: for wee fight against three mighty enemies: the Diuell, the World, and the Flesh. The first enemy that withstandeth vs in the way to heauen, is the Diuell, who in respect of his cruelty and might, is compared to a roaring Lyon: The 1 Pet. [...]. Diuell like a roaring Lyon, goeth vp and downe▪ seeking whom hee may deuoure. The second enemy is the World, which is as subtill, as the diuell is powerful, for by the p [...]s and pleasures therein, it draweth many to [Page 60] the seruice of Satan. The third ene­my, which is the Flesh, is no whit in­feriour to either of them. For Caesar being asked what was the greatest thing in the world to ouercome, sayd: Seipsum vincere, to ouercome a mans owne selfe▪ and his vntamed affections. It doth alway rebell against the good motions of the Spirit: It is a Iudas to betray our soules into the hands of old [...]euiathan.

The Prophecy must bee fulfilled: I will put enmitie betweene thee and Gen. 1 [...]. the woman, betweene 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 vnder the banner of Christ against the aduersaries a­boue-said.

No maruell therefore (our life be­ing a war [...]are) if this world bee called, Ʋ [...]llis lachrimarum: A vale of teares: for afflictions are so common, that we [...]a [...]e [...]lw [...]es cause to shead forth whole Oceans of teares with the Proph [...] D [...]u [...], who (although hee [Page 61] were a man according to Gods owne heart) was a Pellicane in the wil­dernesse of this world, whose na­ture is alwayes to haue teares trick­ling downe her Bill: his teares were his meate and drinke: Hee wa­tred Psal. [...]. his bed with salt teares, and wa­shed his couch with continuall wee­ping.

This is the state and condition of 1. Pet. 5. 9. all Gods children in this life, that will runne the Race of Christianity: so that wee may conclude with Iob, and say: Man that is borne of a woman, Iob 14. [...]. is of short continuance, and is full of trouble.

Séeing then that wee are borne to trauell, as the bird to flying, let vs arme our selues with patience: let vs possesse our soules with patience, and let vs run the Race that is set before vs with patience: Knowing, t [...]at Non sunt condign [...] passionis, &c. that the passions that wee can suffer in this world, are not worthy of the ioyes in the world to come.

And seeing wee are withstood in [Page 62] this way by three mighty enemies, let vs, like wise Souldiers: Put on the Ephes. 6. whole Armour of God: the helmet of hope, the brest-plate of righteousnesse, the shield of faith, the girdle of sinceritie, the shooes of peace, and let vs alway haue ready drawne the Sword of the Spirit, which is the Word of God, which is able to quench all the fierie darts of Satan, and slay the Dragon in the deepe.

Moreouer, let euery Christian (that runneth in the Race of Godlinesse) know, that as afflictions are by no meanes to be auoyded, so are they ne­cessary for the good of Gods children. All things worke for the best to them Rom. 8. 2 [...]. Psal. 119. [...]1. that loue God. And it is good for mee (saith the Prophet) that I haue beene i [...] trouble, for thereby haue 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 deuouring con­demnation.

For diuers causes therefore doth [Page 63] the Lord suffer his deare children to be afflicted.

1 First, to weane and winne them from the loue of this wicked world: for in prosperitie wee are ready to bee forgetfull of God, and of our selues also: wee are ready (with the deafe Adder) to stop our eares at the voice of the Charmer, charme hee neuer so wisely: The weed is ready to ouer­grow the corne, and the flesh ready to dominéere ouer the Spirit: But by af­flictions wee are brought to hate that, which before wee loued, and to em­brace that which before wee loathed. Well therefore sayth 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 prosp [...]ty thought himselfe equall with [...] ▪ yea aboue God; but hauing in [...] of his Chariot, and being in [...] ­ty, hee sung a new song, saying: I [...] [...] stum est hominem mo [...]al [...]m [...] [Page 64] Deo: id est, O! it is meete and requ [...]sit for mortall man to be subiect to the im­mortall God. So Alexander being hurt with an arrow, sayd:

Homines dicunt esse me filium Iouis, sed s [...]gitta haec probat me esse mortalem:

Id est,

Men say that I am the sonne of Iupi­ter, but this arrow proueth me to be but a mortall man.

So Nebuchadnezzar proudly vaunted himselfe against the Lord of Hosts in his prosperity: But when the Lord tooke him to taske, 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 walke in pride.

Thus therefore doth the Lord cha­ssen vs in this world, that wee may neither bee intangled with the loue of this world: Nor bee condemned with [...] this world.

For as the Nurse, to weane her child seem thirsting after her milke, [...]oth anoint her teat with Aloes, or some such bitter thing: euen so our [Page 65] heauenly Father, to weane vs from the pleasure of this wicked world, doth send vs many sharpe afflictions in this world.

Secondly, the Lord suffereth vs to [...] be afflicted, thereby to draw vs to a­mendment of life. Before I was trou­bled, Psal. 119. 67. I went wrong, but now haue I lear­ned to keepe thy Law. The rod (saith Prou. 29. Salomon) bringeth wisedome.

As the rod of Moses striking the Deut. 8. stony Rockes, caused whole Riuers of water to flow there-from. So the Lord striking vpon our stony hearts with the rod of affliction, causeth vs to shed forth buckets of teares for our sinnes committed.

Aduersa corporis, animae remedia sunt: Is [...]d. aegritudo carnem vul [...] erat, sed mentem cu­rat: id est, The affliction of the body is wholesome Physicke for the soule: it killeth the flesh, but cureth the Spirit: it woundeth the outward man, but renueth the inward. Cum infirmor, tunc fortior sum: i. when I am weake, then I 2. [...] 1 [...]. 10. am strong.

Afflictions therefore may bee fitly [Page 66] compared to a Gold-smiths Forge, which tryeth the pure Gold, from the impure drosse.

It is like a purgation, which expel­leth corrupt humors from the Body.

It is like a Shepheards crooke, whereby the Lord doth bring againe his wandring sheepe to the fold.

It is called of the Prophet, Ʋirga Ierem. 1. vigilant: i. a watchfull rod, a rod that keepeth men in continuall watchful­nesse.

The Prodigall child, that wandred Luke 15. farre in the by-wayes of sinne, by this sheep-crooke was brought back again to his fathers house: So the Lord by this meanes doth bring home many that haue erred from the way of truth, and wearied themselues in the way of wickednesse. For as the carefull mo­ther cannot see a more amisse in her beloued child, but will immediately wash the same away. So our heauen­ly Father cannot endure the blemish of sinne vpon the face of his deare chil­dren, but hee will wash it presently a­way with the water of affliction: If [Page 67] thou sinnest to day, he afflicteth to mor­row.

Thirdly, the Lord suffereth vs to be afflicted, that wee may the more ear­nestly call vpon him, and the more spée­dily seeke vnto him. Mala quae nos hic Gregory. premunt, citius ad Deum ire compellunt: i Aduersitie that oppresseth vs here in this world, doth make vs swiftly and speedily runne to the Lord.

Lord, in their streights they sought Esay 2 [...]. 16 Dan. 13 4 thee. Susanna being ready to bee put to death, cryed out to the Lord. The Prophet Ionas being in the Whales Ionas 2 1. belly, powred out his prayers to the Lord. Dauid in many of his Psalmes, being in trouble, called vpon the Name of the Lord; especially in the 1 [...]0. Psal. De profundis clama [...] ad te Domine, [...]sal▪ [...] Domine exaudi vocem meam: id est▪ Out of the deepe haue I cryed vnto thee, O Lord: Lord heare my voice, &c.

So the Prodigall child beeing in a straight, sought to his father, de ring [...] 1 [...]. 1 [...] ▪ him to make him but as one of his hir [...]d seruants.

[Page 68]So the Disciples, when the ship was ready to suffer naufrage, by rea­son of the tempest, awaked their Ma­ster, saying: Lord, saue vs, we perish.

So Peter being ready to sinke, cryed Mat. 14. [...] out to Christ, saying: Master, saue me. Therefore that men may be compelled to seeke the Lord, hee sendeth afflicti­ons vpon 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 vnto him; crying vnto him, hee may heare them; and hearing them, he may deliuer them; and deliuering them, may bee glorified of them.

Fourthly, the Lord doth suffer vs to bee afflicted, thereby to try vs, whe­ther wee will depart from him in time of trouble yea or no.

And thus was Iob tryed of the Lord: For though the Lord had per­mitted Satan to tempt him, his e­nemies to vndoe him, his children (by sudden death) to bee taken from [Page 69] him, his body to bee afflicted from top to toe with Byles, Botches, and Sores, hauing no sound part through­out: his wife to bee an occasion of of­fence vnto him, who in these his di­stresses should haue beene a comfort to him: yet notwithstanding all this, Iob sinned not against his Maker: yea, hee was so farre from mistrusting in God, as hee sayd, Though the Lord killed him, yet would hee put his trust in him: and so farre from murmuring against him, or cursing him, as with admirable patience in them, he blessed the Lord for them, saying on this hea­uenly manner: The Lord giueth, and Iob 1. the Lord taketh away; blessed bee the name of the Lord.

Thus were the Apostles and the holy Martyrs tryed, who were so farre from recantation, as they willingly chose to lose their lines in tribulation. And thus were the thrée Children try­ed in the furnace.

By affliction are the children of the [...]o [...]d, and the so w [...]s o [...] [...]eliai disc [...]r­ [...]ed: Euen a [...] [...] vessel [...] will breake [...] [Page 70] in pieces when they come to the fire, and the sound onely hold out: So the wicked (like counterfaits) will be­wray themselues, when they come to the faggot, and the godly onely stand to it; as we reade in the Gospell of S. Luke: They depart from him in the Luke 8. 15. time of tribulation.

Many will (with Peter) vow to fol­low Christ Iesus, and to sticke close to him: but when they come to Pilars Hall, a silly Mayd will make them for­sweare him.

The Lord therefore afflicteth vs, to try our Faith, our Patience, our Hope, and other vertues.

Faith is exercised in affliction, by Faith. considering the causes of Gods per­mission, and by beleeuing most assu­redly his promises concerning our de­liuerance.

Hope is exercised in affliction, by Hope. assuring our selues of the rewards promised to all those that suffer pa­tiently.

Loue is exercised in affliction, by Loue. considering the loue of Christ in suf­fering [Page 71] for vs: and thereby we are pro­uoked to suffer for him againe.

Obedience is exercised in affliction, Obediēce. by conforming our wils 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 cheerefully, and by welcomming them sent of God for our good.

Humilitie is exercised in affliction, Humility. by abasing our selues in the sight of God, acknowledging that they are but as flea-bitings, in respect of the tor­ments of hei, which by our lewd liues for euermore we haue deserued.

5 Fifthly, the Lord suffereth vs to be afflicted in this world, that the great­nesse of his power, & the infinitenesse of his mercy might bee shewne in the deliuery of vs.

We reade in the Gospel of Iohn, that the Apostles hauing asked our Sauiour the reason why the man was borne blind, he answereth them; Ioh. 9. 2, 3. Not for his fathers, nor for his owne [Page 72] sin, but that the workes of God should be shewne on him: From which wee may truly gather thus much: namely, that the man was borne blind, especi­ally to this end, that our Sauiour might haue occasion to shewe the greatnesse of his power in curing him.

Againe in the same Gospell, wee reade that Lazarus dyed to this end, that God might be glorified in raising him from death. The wonderfull Ioh. 11. power of the Lord was shewed in the deliuery of the three Children from sire, by his Angell: of Ionas from drowning, by the Whale: of Susanna from death, by Daniel: of Daniel from the L [...]ons, by his owne imme­diate power: of Eliah from staruing, by the R [...]ens: And our gracious So­ueraigne Lord, King Iames, from the sword in Scotland, and from the Powder-treason in England by his extraordinary fauour, and wonderfull loue, which hee had to this his graci­ous seruant: which the Lord in mercy vouchsafe vnto him, and his Royall [Page 73] Progeny for euermore.

Thus the Lord bringeth men in­to deepe afflictions, that his power might bee shewne in bringing them out againe: Dominus deducit ad inferos 1. Sam. 2. 6 & reducit: id est, The Lord bringeth to hell, and bringeth backe againe▪ to great afflictions, and out of them Poet. againe: Vna eademque manus, vulnus, opem (que) tulit. The same hand that woun­deth, the same hand cureth: Vulnerat, [...]ob. 5. 18. & medetur: percutit, & sanum reddit: [...] Hee maketh the wound, and bindeth it vp: he smiteth, and his hand maketh whole. So that howsoeuer many are the troubles of the righteous in their iourney to heauen, yet the Lord pow­erfully in his good time deliuereth them out of all, if hee seeth 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 haue I somwhat largely spo­ken of Afflictions, both in regard of their necessity, as they cannot bee shifted of any that run in the way of [Page 74] Godlinesse, as also in regard of their conueniency, being more helpe then hindrance in this spirituall iourney, that so we may make good vse of thē, when it shall please the Lord to send them.

And thus much shal suffice for this third point: namely, for perseuerance in this course of Godlinesse, beséech­ing the Lord of his goodnesse to giue vs grace, that we may not shrinke back for feare of afflictions, but wade throrow with patience, holding out in this Race, to the end of our Race.

So runne, that ye may obtaine. 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 bee obserued, and that worthy of annotation.

The Apostle saith not here: Seeme s [...] to [...], that ye may obtaine: or make [...] outward sh [...]w of running: [...] [...] run, that ye may obtaine.

[...]n which spee [...]h, he excludeth all [Page 75] hypocrisie, and banisheth all counter­fait godlinesse from this Christian Race: For in this visible Church there are many that outwardly pro­fesse CHRIST, but inwardly serue Belial: Christians in name, but Re­probates in déede: Saints in shew, but diuels in conuersation.

Many Hypocrites there are, like painted Sepulchers, dissembling Pharises, faire without, but foule within: Lambes in apparition, but Wolues in condition: Ones habitu, Bernard. (as saith S. Bernard) Vulpes actu, & crudelitate lupi [...] id est, Sheepe in shew, Foxes in deed, and Wolues in cruel­tie.

Id est, They haue Lambs skinnes, but Wolues hearts. Yea, howsoeuer they séeme to be members of Christs bo­dy, courteous and kind to the flock of Iesus, zealous louers and earnest em­bracers of the sincere milke of the word, running in the path of true god­linesse: [Page 76] yet neuerthelesse, they are a Mat. 3. 7 generation of Vipers, of whom the E­uangelist speaketh, ready to sucke out the very heart blood of the Saints of God, and rend them in pieces like ra­uening Wolues: they haue Mel in ore, fel in corde: id est, Hony in their mouthes, but gall in their hearts; su­gred words to intrap, but poysoned hearts to torment: carrying them­selues like Iudas, who saluted his Master with a kisse, hauing the poy­son of Asps lying vnder his lips: For

Id est, When men speake well, and thinke ill, their kindnesse is treason, as was the kisse of Iudas. And for all o­ther enmities in the world, this is the greatest, as saith Cassiodorus: Gra­uissimum [...]. inimicitiae est genus, corde aduer­sarios, & lingua simulare deuotos: id est, This is a most grieuous kind of enimie, when men pretend much loue in [Page 77] tongue, and beare much more malice in heart.

These cursed Hypocrites, these dissembling Hel-hounds, and these venemous Vipers, are the very pic­tures of the Diuell, and liuely re­presentations of the old Serpent: For as the Diuell lyeth, coggeth, counterfaiteth and dissembleth: so doe these.

The subtill Serpent pretended great kindnesse to our first Parents, counselling them to eate of the for­bidden fruit, that so they might see, and be as gods; but he intended their euerlasting destruction: so these craf­ty Foxes séeme to be charitable Chri­stians, and to giue good counsel wher­soeuer they become: but yet they de­uoure [...] Widdowes houses, and that vn­der colour of long prayers.

The subtill Serpent séemeth to be an Angell of light, but yet he is a diuell of darknesse, settered with the chaines of euerlasting darknesse. So A [...]. these Apes of the Diuell, do beare an outward shew of holinesse and puri [Page 78] ty: yet they are Wels without water, and clouds carried about with euery tempest, to whom the blacke darknesse 2. Pet. 2. 17 is referned for euer.

These Hypocriticall mock-gods may fitly be compared to Idols: For as an Idoll hath an outward shape of [...] in [...]. a liuing man, but yet hath no life at all within: So Hypocrites séeme to liue by the life of grace, yet are they dead in sinne, and rotted in corrupti­on. They are new vpstart Gyants, hauing two faces vnder one hood: they come neere vnto God with their [...]. [...]9 [...]3 mouthes, and honour the Lord with their lips, but their hearts are farre re­moued from him. Deum laudant in t [...]m­pa [...]o, se [...] non in choro: i [...] They praise the Lord in the Tabor, but not in the dance: they serue God in shew, but not in truth: they beare (with the Figg [...]trée) great store of leaues, but no fruit at all.

But alas, alas, these Hypocrites (that thus deceiue thēselues, hauing their reward on earth, which they through vaine glory, gréedily look for [Page 79] at the hands of men) shall neuer ob­taine a Crowne of righteousnesse, be­ing altogether vnrighteous, but they shall haue their portion with Hypo­crites, where shall be weeping, way­ling [...] [...]5. [...]5 and gnashing of teeth. For the Lord abhorreth all hollow hearts, and double tongues, all outward odlati­ons and burnt sacrifices, all outward shew and hypocriticall worship: he is a Spirit, and he will sp [...]e all such out of his mouth, as worship him not in Spirit and Truth. Simul [...]ta san [...]li­tas, duplex iniquitas. i. Counterfait god­linesse is so farre from holinesse, a [...] it is double vngodlinesse. I say therefore vnto thée with Saint Chrysostome▪ Aut esto quod appares, aut appar [...] [...]; [...] id est, Either be as thou seem [...]st or seem as thou art.

It is not séeming, but being that shall goe for pay: Non audi [...]o [...]s s [...]d f [...] [...]or [...]s legis iustisic ibutur: id est, No [...] the hearers, but the doers of the [...] shall be iustified: N [...] eandem pr [...]i [...]n­tes, sed eidem obedientes glorifi [...] [...]untur: id est, [Page 80] Not professors, but performers shall be glorified.

Woe therefore to all hypocriticall Mock-gods, that run not in the Race of Christianity, as they boast them­selues by profession; they shall roare at the gates of heauen, and say: Lord, Lord, haue wee not by thy name pro­phecied? and by thy name cast out di­uels? and by thy Name done many good workes? haue wee not professed thy Gospell, and borne the name of thine? But because they did not the will of our heauenly Father, our Sa­uiour shal send them packing to hell, with a Nescio vos: professing on this manner vnto them: I neuer knew Mat. 7. 22. 23. Mat. 23. 23 you, depart from me, yee workers of iniquity. O yee viperous Serpents, O [...]ee generation of Vipers, how shall ye escape the iudgement of hell?

Let euery Christian therefore be­ware of the leauen of the Pharises, which is Hypocrisie. Beware of false Prophets, which come vnto you in [...]. [...]. Sheeps cloathing, but inwardly are ra­uening Wolues: yee shall know them [Page 81] by their fruits: doe men gather grapes of thornes, or figges of thistles?

Walke wisely towards them that are Col. 4. 5. without, redeeming the time, for the dayes are euill.

That you may therefore preuent the damned traditions of this diuelish brood, I say vnto you, as our Sauior said vnto his Apostles a little before his Passion: Behold, I haue told you Mat. 24. 25 before.

Let euery Christian therefore (a­uoiding all counterfait and hypocriti­call profession) runne in the Race of godlinesse, seruing the Lord with all his heart, with all his Soule▪ with all his strength, in holinesse and righte­ousnesse all the dayes of his life.

God calleth for our hearts: My sonne, giue me thy heart: The Lord Pro. 23. [...] August [...]ne. (as saith S. Augustine) Quia totum fecit, totum exigit: id est, Because hee made all, hee will haue all: not a piece of the heart, nor a roome in thy heart, but the whole heart, for the Lord is a iealous God: and as a iealous hus­band cannot indure, that his wife [Page 82] should giue her hart or any part ther­of, to any other man▪ so the Lord can­not abide that wée should giue any part of our heart [...]rom him▪ He cal­leth not for a stony heart, nor for a double heart; but for a fleshy heart, a heart purged by faith in CHRIST IESVS, bathed in the bloud of the Lambe, and throughly clensed by the fire of the Spirit: not an old heart, neither a corrupted heart; but a new heart, and a new Spirit: for which the Prophet Dauid begged: Create in Psal. 51. 10 me a new heart, O God, and renew a right Spirit within me.

Let vs therefore (I beseech you bre­thren, by the mercies of God) giue vp our bodies a liuing Sacrifice, holy and acceptable vnto God, which is our reasonable seruing of God: and let vs Rom. 12, 1, 2. not fashion our selues like to this world: but let vs bee changed by the renewing of our minde.

In stead of dead beasts, let vs giue vp our bodies, which are liuely Sa­crifices: And in stead of the bloud of beasts, which was but a shadow, and [Page 83] pleased not God of it selfe, let vs giue vp the acceptable sacrifice of the spi­rituall Man, framed by faith, to God­linesse of life; Let vs sanctifie the Lord 1 Pet. 3. 23. in our hearts, who dayly calleth for our hearts: let vs say with Dauid: My Soule, praise thou the Lord, and all Psal. 103. 1. that is within mee, praise his holy name: Let vs praise him in his Sanc­tuary, and in the firmament of his power: let vs praise him in his mighty acts, and according to his excellent greatnesse: let vs praise him in the sound of a Trumpet, vpon the Violl and Harpe: yea, let euery thing that hath breath praise the Lord: And that not onely in word and in tongue, but in déede, and in truth: not in out­ward shew and profession only, but in our pure lines, and holy conuersati­ons: that so running in the Race of Godlinesse to the end of our liues, we may be blessed for euer: and glorify­ing the Lord God by our holy conuer­sations in this world, we may be e­ternally glorified of the Lord our God in the world to come.

[Page 84] So run, that ye may obtaine. Text.

3 The last thing to bee obserued in this heauenly Race, is, Praemium pro­missum: The promised reward, to all those that runne lawfully: so great a reward it is, as should stirre vp e­uery Christian to run in the Race of Godlinesse.

If the King of his Princely boun­ty would offer 10000. pounds to him that should first come at a miles end: would not thousands hazard their liues, and aduenture a surfet wil­lingly, that they may obtaine the same? But the Lord hath offered vs a Kingdome: Yea, it is the plea­sure Luke. 12. Heb. 13. 14 1. Pet. 1. 18. of our heauenly Father to giue vs a Kingdome: an habitation not made with hands, nor purchased with gold and siluer, but with the bloud of the immaculate Lambe: And shall not wée labour and straine our selues with might & maine, to run the race that is appointed for vs? How wil men toile and moyle for a little trash? How will men vse all their wits, and bend all their studies to bee worldly rich? A­las, [Page 85] those are dung in respect of this reward: shall we not therefore much more labour for the meat that shall ne­uer perish, & for this glorious reward that shall neuer be taken from vs?

The greatnesse of this reward is painted out vnto vs in the holy Scriptures, by the diuersity & great­nesse of the names thereof.

1 For first it is called by the name of Regnum coelorum: i. The Kingdome of Heauen: for there they enioy great li­berty, honor, power, pleasure, glory, and all good things whatsoeuer.

2 Secondly, it is called by th [...] name of Regnum Dei & Christi: id est, The Ephe. [...] 21 Kingdome of God and of Christ: be­cause that Iesus Christ (hauing ouer come death, hell, and damnation, to­gether with all the enemies that did oppose vs in the way to heauen) doth rule there, and gouerne his Church triumphant with heauenly peace and euerlasting tranquillity.

Thirdly, it is called by the name of Paradisus: id est, Paradise: in respect Luk [...] 23. of the aboundant plenty of all good [Page 86] and pleasant things, which the Saints can either wish or possibly desire.

4 Fourthly, it is called by the name of Caelum tertium▪ id est, the third hea­uen: 2. Cor. 12. which is called Coelum Empyrae­um, i. igncum: not in respect of fire, but in respect of the glorious light that shineth therein: For it is Situ altissi­mum, quantitate maximum, naturà pu­rissimum, luce plenissimum, capacitate amplissimum: id est, High in situation, great in quantity, pure in nature, full of light, and exceeding large: Able to receiue ten thousand times more persons, thē there are drops of water in the sea, or s [...]d lying by the shore.

5 Fiftly, it is called by the name of Sancla Ciuit [...]s: an holy Citie, built Apoc. 21. 10. with most precious pearles: because the company that dwell therein are holy and pure, shining in holinesse, and glistring in purity, as the portals of the burnish Sun.

6 Sixtly, it is called by the name of Summa be [...]titudo: inestimable blessed­nesse: Because the Saints inioy the [Page 87] full presence of the blessed Trinitie, wherein true blisse consisteth.

7 Seuenthly, it is called by the name of Vita aeterna: Life euerlasting: because there shall be no more death, nor la­mentation, no more crying nor sor­row, but the Saints shall enioy these blessed ioyes, so [...]ong as God shall be God, which is for euerlasting. This is the reward promised to all those that will runne in the race of Godli­nesse, holding out to the end. A large reward, and no man knoweth it, but he that enioyeth it: Adeò magna est, quod nequit numerari, adeò pretiosa, quod n [...] qui [...] comparari, adeò diutina, quòd nequit terminari▪ id est, So great is this reward, as it cannot bee numbred: so precious, as it cannot be valued; so la­sting, as it is euerlasting: it is great without quantity; swéete without quality; infinite without number; euerlasting without end.

So great is this reward, as neither [...]e hath seene, nor ea [...]e hath heard of 1. Cor▪ [...] he like, neither can it bee expr [...]sted of [...] [...]a [...] of man. Quod [...], [Page 88] saith S. Augustine) Diligentibus se Augustine. Deus side non capitur, spe non attingitur, charitate non comprehenditur, desideria & vota transgreditur, adquiri potest, aesti­mari non potest: id est, That which the Lord hath prepared for those that loue and feare his Name, is not fully attai­ned to by faith, neither fully retained by hope, neither fully contained by charity; it farre surpasseth the desires of men & Angels: It may be in some mea­sure bee obtained, but valued it can ne­uer be. Deus (saith S. Bernard) est mel Bernard. in ore, melos in aure, & iubilus in corde: i. God is honie in the mouth, melody in the eare, & ioy in the heart. Ibi nihil in tus fastidiatur, nihil foris quod appetatur; ibi rex veritas, lex charitas, possessio aeternitas: id est, In heauen there is nothing that may seeme fulsome or loathsome; out of Heauen there is nothing that may bee wished or desired, (for then were there no perfection in heauen; for, Persetium est, cui nihil addi potest: i. There is perfection, where can bee no addition:) there the King is Verity, the law Charity, & possession Eterni­tie. [Page 89] Saint Augustine speaking of the ioyes of heauen, saith thus: Ibi laetitia sine Augustine. tristitia, locus sine dolore, vita sine labore, lux sine tonebris: ibi i [...]uentus semper vi­gescit, & nunquam senescit: ibi dolor nun­quam sentitur, nec gemitus vnquam audi­tur: ibi tristitia nunquam videtur, sed ae­ternum gaudium possidetur: id est, There is mirth, without mone; place without paine; life, without labour; light, with out darknesse: there youth alwayes flou­risheth, and neuer decayeth: there is no torment felt, no howling heard, no sorrow seene, but possession of euerlast­ing ioyes.

Ibi est summa, & certa tranquillitas, Augustine. tranquilla foelicitas, foelix aeternitas, aeter­na beatitudo, & beata Trinitas: id est, There is great tranquillity, tranquill fe­licitie, happy eternity, euerlasting bles­sednesse, and the blessed Trinitie. O gaudium, super gaudium, vincens omne Augustine. gaudium, extra quod non est gaudium: quando intrabo in te, vt Deum meum vi­deam, qui habitat in te? id est, O ioy a boue all ioyes, farre surpassing all ioyes, without which there is no ioy: When [Page 90] shall I enter into thee, that I may see my God that dwelleth in thee?

This holy man Augustine, conside­ring the greatnesse of the ioyes of hea­uen, sayth on this manner: Faciliùs ex­poni Augustine. potest quid non sit in coelo, quàm quid sit in coelo: id est, A man may sooner tell what is not in Heauen, then what is in Heauen: for the ioyes which are there, are innumerable.

Euen as a learned Geometrician, finding Hercules his foots length vp­on the high hill Olympus, drew out his whole picture by the proportion of the same, though farre vnequall to it: so we may ghesse at the greatnesse of the ioyes of Heauen, though far vnequall to them.

As the Quéene of Sheba, hauing heard the wisedome of Salomon which before shee beleeued not, sayd to Salo­mon: Loe, the one halfe was not told mee: So the Saints of God inioying the vnspeakeable ioyes of Heauen, may say; it is true which we haue heard concerning the ioyes of Heauen by the mouth of preaching Ministers▪ [Page 91] but loe, the thousand part of them was not told vnto vs.

The greatnesse of these ioyes doe appeare in the entertainment of the faithfull Seruant into ioyes by our Lord Iesus, saying: Enter into thy Ma­sters ioy: Our Sauiour saith not, Let thy Masters ioy enter into thee: but Enter thou into it: shewing vnto vs: that the ioyes of Heauen are so many, as the thousand parts of them cannot be contained in the soule of man.

Thus at large haue I spoken of this reward, the more to allure all men to runne in the Race of Christianitie, which is the high way to this glorious reward.

Foure things there are, that being well considered, are excellent motiues to cause men to leaue the broad way of iniquity, and to betake themselues to runne in this Race Celestiall: The day of death: The day of doome: The ioye; of Heauen, and the torments of Hell

Let euery Christian therefore (as [Page 92] he tendreth his euerlasting saluation) cast his eyes vpon this reward, and runne in the race of Godlinesse, so long as life shall last; that whensoeuer it shall please the Lord to call him out of the vale of teares, hee may (hauing his name written in the booke of Life) be welcommed into his Masters ioy, with this blessed haruest song: Come thou blessed of my Father, inherite the Kingdome prepared for thee, from the beginning of the world: To the which thrice-blessed Kingdome, he bring vs that hath so dearely bought vs, euen Iesus Christ the righteous, who hath taken away the sinnes of the world: To whom with God the Father, and God the Holy Ghost, thrée Persons, but one eternall and euerliuing God, we ascribe both now and euer (as is most due) all power, glo­ry, dominion, and thanksgiuing. Amen.

Tormenting TOPHET, Or, A terrible description of Hell, able to breake the hardest heart, and cause it quake and tremble.

ALbeit the LORD in the beginning created man in glorious man­ner, omnino ad imaginem sui, ratione sapientem, vi­ta innocentem, dominio potentem, altoge­ther after his owne most glorious I­mage, [Page 2] in purity, and in perfection of holinesse both in soule and body, yet withall he gaue him naturam flexibi­lem, a mutable and changeable nature; creating him in potestate standi, seu posse cadendi: in power of standing, and in possibility of falling: power of stand­ing, that he had from God his Crea­tor, possibility of falling, that he had from himselfe, being a creature.

A reason whereof S. Augustine gi­ueth Augustine. in his booke of Confessions: Be­cause the Lord created man ex nihilo, of nothing: therefore he left in man possibility to returne in nihilum, into nothing: if he obeyed not the will of his Maker.

And as Basil saith, Si Deus dedisset Basil. Adae naturam immutabilem, deos potius quàm homines condidisset: id est, If God had giuen Adam an immutable, and vnchangeable nature, he had created a God, not a man: for this is a maine truth in Diuinity, immutabiliter esse bonum proprium solius est Dei: id est, to bee immutably, and vnchangeably good, only proper to God.

[Page 3] Adam therfore being thus created, that he might either stand or fall, by the Diuels subtill suggestion, and by the abuse of his owne frée will recei­ued a double downe-fall, the fall of sinne by disobedience, and the fall of death by sinne, the last fall, being the wages of the first fall, as ye may read Rom 6. last verse: The wages of sinne Rom. 6. 23. is death.

The Lord therefore hauing pitty vpon this his miserable estate, vouch­safed in his Sonne to shew mercy vp­on some by election to saluation: as to shew iustice vpon other some by re­probation to damnation.

According to which irreuocable de­crée, the LORD hath prepared euen from the foundation of the earth, an­swerable places: a glorious habitati­on for the one, and a terrible dungeon for the other.

Which generall truth is confirmed in the words of my Text, hauing par­ticular reference to the reprobat Assy­rians. For, as the Lord in his mercy doth promise in this Chapter to his [Page 4] people repenting them of their sins, manifold blessings, spirituall and cor­porall, temporall and eternall: so doth he threaten in his iustice terrible ven­geance to their enemies, the Idola­trous Babylonians and Assyrians, not only temporall, but also eternall, not to the meane subiect alone, but to the King himselfe; saying: Tophet is pre­pared of old, it is euen prepared for the King, &c.

Not to insist therefore too long vp­on introductions, lest it should be said to me, as once a flowting Cynick sayd to the Citizens of Myndus, a little City with great gates: Shut your gates, lest your City run out: I come to the Text it selfe, which containeth in it a terrible and lamentable de­scription of Hell, prepared of old, for the tormenting of all vngodly people of the world, of what estate or condi­tion soeuer they be, euen for the King. For Tophet is prepared of old, it is e­uen prepared for the King, &c.

[Page 5] In which terrible Description of Hell, I obserue so many seuerals, as the Beast had heads in the Reu. 13. 1. Reuelation, that must be tormen­ted in her.

First, the certainty of this place of torment: Tophet is prepared of old.

Secondly, the parties for whom: for all vngodly wretches: yea euen for the King: It is euen prepared for the King.

Thirdly, the impossibility of getting out, once in: He hath made it deepe.

Fourthly, the great number that shall be tormented in her: expressed in this word, Large.

Fiftly, the extremity and bitternes of the torments of Tophet: the bur­ning thereof is fire.

Sixtly, the eternity and euerla­stingnesse of the torments of Tophet: much wood, so much, as shall neuer be wasted.

Seuenthly, the Authour or infli­ctor of these fearefull tortures: and [Page 6] that is the Lord offended: in these words, The breath of the Lord like a Riuer of brimstone doth kindle it: wherein I note the seuerity of God against sinne and sinners.

The certainty of this place of tor­ment The first part. is here described by thrée: by the Name, by the Act, by the Antiquity.

First, by the Name: Tophet.

Secondly, by the Act: is prepared.

Thirdly, by the Antiquity: of old.

Tophet is prepared of old.

This Tophet was a valley neere Tophet. vnto Ierusalem, iuxta piscinam fullonis & agrum Acheldema, ad austrum Sion: that is, Neere to the Fullers poole and the field Acheldema, on the South side of Sion: Called also Gehinnom, the valley or dale of Hinnom: Quia lo­cus iste in praedio erat viri cuiusdam Hin­nom Aretius. dicti: Because this place was in the possession of a certaine man called Hin­nom: as saith Aretius. In which place the Iewes (following the cursed exam­ple of the Ammoni [...]es) did sacrifice their children in the fire to the Idoll Moloch, Quem pro Mercurio colebant: [Page 7] whom they worshipped for Mercury, as saith Montanus: or rather, pro Sa­turn [...] Montan. in Esay. colebant, for Saturne, as saith Scultetus: Quem Poetae proprios fingunt Scultet. in Esay. deuorasse filios: whom the Poets fained to haue deuoured his owne Children.

This Moloch, was Idolumaereum, Scultet. in Esay. concauum, passis brachijs, ad excipiendos infantes sacro nefario destinatos, subiectis prunis torrendos: that is, A brazen Idol, hollow within, his hands spred abroad to receiue Infants, that were through their cursed Idolatry tortured in the fire, and sacrificed to him, as writeth Scultetus. Snepfsius describeth this Snepfsius in Esay. Idoll on this manner: Idoli statua erat cuprea (sic enim annotarunt Hebraei) por­rigens brachia ad excipiendos pueros: that is, This Idoll was made of copper (so the Hebrewes haue obserued) stretch­ing forth his hands to receiue those massacred children.

The Iewes more at large write of Descriptio Molo [...]h. him, that he was of great stature, and hollow within, hauing seuen places or chambers within him: the first, to [...]eceu [...]e meale offered: the second, [...] [Page 8] [...] [Page 9] [...] [Page 10] [...] [Page 11] [Page 8] Turtle Doues: the third, a Shéepe: the fourth, a Ramme: the fift, a Calfe: the sixt, an Oxe: the seuenth, a Child: he was faced like a Calfe, imitating the idolatry of Egypt: his hands were euer stretched out to receiue bribes and gifts: his Priests were called Chemmarims, because they were smoked with the incense offered to Idols, of whom ye may reade 2. King. 2. Ki. 23. 15. 13. 5. Hos. 10. 5. Zephan. 1. 4.

This Tophet or valley of Hinnom was put downe by good King Iosiah, and in contempt therof, dead carrions and the off-scowrings of Ierusalem commanded to be cast therein.

The Iewes report, that in Tophet there was a déepe ditch, which they callled Os inferni, the mouth of Hell, Ier. 7. 32. which neuer could be filled: into which the Chaldeans hauing slaine the Is­raelites, threw them.

For the deriuation of this word, some think that it is deriued à Tophes lapidibus pretiosis in modum Punicis, inter quos [...]ntr [...]ebatur ignis: that is, Of the Topaze stone like the Pumicke, in [Page 9] which fire was nourished: but this de­riuation is farre fetcht and faulty.

But for most certaine, Tophet is Tophet [...]nd [...]. deriued 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 vpon the tabret, that they might not heare the lamentable screeching of their children in the fire, as sayth Piscator.

So that by a certaine 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 bee scréeching and screaming, wéeping and wayling for euermore.

Hell hath many names in like re­spects: as it is called TARTAROS of TARTA­RAS [...]. TAROSSO▪ to terrifie: because of the terrors thereof.

It is called HA [...]ES of the prinitiue HA [...]ES. particle A [...] not to s [...] pl [...]ce without light: which express [...]th th [...] [Page 10] dolour of Hell: as sayth Chytreus. Chytreus in. 20. [...]. Apoc. numero 7. de poenis impiorum. Auernus.

It is called Auernus: abs (que) 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 pitious out-cryes of the condemned.

Ʋt 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 terrour; namely, Tophet, the dungeon of hell is described.

From which fearefull Metaphor, Obseru. we may iustly make this our obserua­tion: namely, that Hell is a most la­mentable and wofull place of torment, where (in regard of the extremity of torments imposed vpon the damned) there shall bee scréeching and scream­ing, weeping, wayling, and gnashing of teeth for euermore: and this is To­phet.

[Page 11]Where torment shall be vpon tor­ment, each torment easelesse, endlesse, remedilesse; where the worme shall be immortall, cold intolerable, stinch in­durable, fire vnquenchable, darknesse palpable, s [...]ourges of Diuels terrible, and scréeching and screaming continu­ally: and this is Hell.

In hell (saith S. Austine) there is August. vermis conscientiae, ignitae lachrymae, and dolor sine remedio: that is, The gnaw­ing worme, the burning teares and sor­row, that can neuer be eased▪

And againe, hee saith in his third Tom. de Spiritu & Anima: Ibi trit metus, Aug. 3. tom. de Spiritu & Anima▪ & moeror: luctus [...] dolor: 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 paine killing, worme gnawing, and fire consuming.

Vermis & tenebrae flagellū, frigus & ignis: Poeta Ter­tul. in Apo­loget. Daemonis aspectus▪ scelerū, confusio luctus.

Tertullian in Apologetico, speaking of [Page 12] Hell, sayth thus: Gehenna est ignis arc a [...] ni subterraneus ad poenam thesaurus: that is, Hell is a treasure of secret fire kept vnder the earth to punish withall. The truth of this heauy report Diues with the residue of the damned, doe finde by wofull experience, who still cryes out, I am tormented in this flame.

This is miserable Tophet, prepared for all vngodly people of the world.

Vse 1 The meditation of these torments should breake our stony hearts in pie­ces, and strike vs into such a dismall dump, as was Baltazar, when he saw Dan. [...]. 5. the hand-writing on the wall against him: these should bee an extractiue force and power, to drawe grones from our harts, teares from our eies, and sins from our soules.

Swéet meat must haue sowre sawce: sin must haue mourning, eyther here by attrition Legall, and contrition E­uangelicall, or else hereafter wee shall be cast into Tophet, where we shall lye screaming and screaming continually.

[Page 13] Plangite igitur plangenda: Bewaile Greg [...]r. your sinnes therefore that ought to bee lamented. Estote tam proni ad lamenta, [...]odo. sicut fuistis ad peccata: Be as prone to la­mentation, as euer you were to trans­gression, as prone to lament them, as euer ye were to commit them.

In a booke inscribed De natura re­rum, I reade of a Byrd 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 [...]. [...]. mourne and lament night and day, vn­till she be restored to liberty: So wee that were once Aues Paradisi: Birds [...] of Paradise, but now captiuated in the thraldome of sinne and Satan: and lyable to this tormenting Tophet, should neuer cease mourning and wayling, vntill wee bee restored [...]o Grace againe.

Blessed are you that haue grace thus to mourne, yee shall bee comfor­ted: the Lord will wipe away, as [...]ll sinnes from your soules, so all teares [Page 14] from your eyes in the Kingdome of sal­uation.

Vse 2 Againe, the consideration of this terrible Tophet should cause vs wil­lingly to imbrace the counsell of the Psalmist: To stand in awe and sinne Psal. 4. 4. not: And worke in our hearts that feare spoken of in the Gospell of Mat­thew, Feare him that is able to destroy Mat. 10. 28 both body and soule in hell: This ter­rible report should strike vs into a threefold feare.

Feare to be depriued of the grace of God.

Feare to be excluded the louing pre­sence of God.

Feare to be tormented in the Lake vnquenchable.

It was the practice of an holy man, Exemplum. who saith: I feare him that is able to damne both body and soule: I trem­ble at Hell: I tremble at the Iudges countenance, which is able to make all the Angels and powers of Heauen to tremble: I tremble at the voyce of the Archangell: I tremble at the roa­ring deuils: I am afraid of the gnaw­ing [Page 15] worne, the smoke, the vapour, the brimstone, the darknesse▪ the burning: Ah wo is me that am the sonne of bit­ternesse, indignation, and eternall wéeping.

This made Paul indeuour to keepe Act. 24. 16. a cleare conscience both towards God and man.

This made Ierome afraid to of­fend: Whether I eate or drink (saith he) or whatsoeuer I do else, me thinks I heare this saying sounding in mine eares, Arise yee dead, and come to Iudgement, Arise yee dead, and come to Iudgement: Which when I consider, it makes mee quake and shake, and not dare to commit sinne, which otherwise I should haue committed.

And what is the cause (I pray) that wicked wretches runne into all excesse and ryot of sinne as they doe? Is it not because they lay not to heart this tor­menting Tophet? witnesse else the Prophet Amos, who saith: that they Amos 6▪ 3. put off from them the euill day, and boldly approch to the seates of iniqui­ty. If putting off the remembrance of [Page 16] the vengeance to come, wil make men dissolute and wretchlesse, then surely laying to heart the inutterable torments of Tophet, will bee a notable meane to reclaime men from all vn­godlinesse.

But if men wil harden their harts, aboue the hardnesse of an Adamant, and wil not be moued, neither by mer­cies nor iudgement: let all such know that Tophet groneth for them, where they shall howle and yell in fiery tor­ments for euermore.

Thus much in a word for the word Tophet.

The second obseruable 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 sayd, That Tophet shall bee hereafter prepared, or it is now prepa­ring; but it is already prepared: Tophet is prepared.

The malicious diuell laboureth no­thing more, then to perswade men that there is no such place of torment, that so the more easily hée may leade [Page 17] them thither, as the thiefe is led to ex­ecution Simile. with a vayle before his eyes. But for the truth hereof, let these things following duely be obserued.

As a princely magnificence requi­reth Simile. that a King haue a beautifull Pa­lace for the best sort of men, and a dis­mall 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 Diuell and his An­gels.

The law of nations requireth that Malefactors for their offences bée ba­nished for euer: so the Lord doth ba­nish from his gracious presence all the vngodly of the earth into the fearfull Iland of hell.

The Cicilian Aetna, called at this Aetna. day, Gibello Monte, where roarings are heard, and flames of fire are séene: the flashing of Vesuuius; the cracking, as it were, of fire in a Furnace in the Marine Rocke of Barry▪ what doe all these presage, but assure all these that feare the Lord (besides his counsell re­uealed [Page 18] in his word) that Tophet is al­ready prepared.

Againe, in all things naturall and supernaturall, there is an opposition, there is a contrariety: there is good, there is euill: there is light, there is darknes: there is ioy, there is sorrow: there is a Heauen, and therefore there must be a Hell, into which the soules of the reprobate shall bee carried when they dye, by the black & grifly angels.

Againe, the Scripture speaketh eue­ry where of this place of torment: Whosoeuer shall say, Foole, shall bee Mat. 5. 22. worthy to be punished with hell fire.

Againe, It is better for thee to goe Mar. 9. 43. 35. 47. into the Kingdome of God, with one foot, with one hand, with one eye, then hauing two feet, two hands, and two eyes, to be cast into Hell fire.

But that of the 25. of Mathew is very pregnant for this purpose, where the word it selfe is vsed: Goe from me Math. 25. yee cursed, into euerlasting fire: which is prepared for the Diuell and his An­gels.

This doctrine meeteth with all A­theists [Page 19] that say, There is no heauen, Refut. Atheist. Psal. 14. 1. no hell, no God, no Diuell: As that noted foole that said in his heart, There is no God.

With all Epicures, that think there Epicure. is neither time nor place, either of hea­uen or hell after death: that sung that Esa. 22. 13. cursed Epitaph of Sardanapalus.

Eate, drinke, and bee merry; for after death there is no pleasure: They say true, for after death they shal find smal pleasure in Tophet.

This Doctrine conuinceth also all Heretike. heretikes that deny both Resurrecti­on and Iudgement, nineteene seuerall sorts whereof are reckoned vp 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, Seuerians, Selucians, and Valentinians.

Ʋse 1 [Page 20]Seeing then that Hell is already prepared, and standeth ready to re­ceiue to torment all that worke ini­quity: séeing there is but a twine thred betwixt the soule of a sinner, and this scorching flame: O how should this prepare vs for the Kingdome of Hea­uen! Paratis patet ianua, imparatis clau­ditur: that is sayd for Heauen: The prepared Virgins enter in, the imprepa­red not.

Imparatis patet ianua, & paratis claudi­tur: and this is sayd for Hell: The im­prepared enter, the prepared not.

But, alas, the presumptuous secu­rity of this our age: men liue as though there were no Hell: or if there be, as though it were afarre off, and yet notwithstanding it followes them as neere as the shadow doth the body: Death and Hell both follow close the R [...]. person of euery sinner, Death to de­uoure the body, and Hell to swallow vp the soule.

Yet for all this, the wicked will sport themselues in their sinnes, and [...]oniall be in their iniquities: but mark [Page 21] the end, Nouissima illarum est mors: the end of these wayes is death: as well noteth that iust and vpright man Iob: Iob 21. 12, 13. they reioyced in the sound of Organs, and in a moment they goe downe into Tophet: they say, Peace, peace, when Tophet is prepared to take away their soules.

O that carelesse people would con­sider this: it would make them liue so precisely, as though it were the last moment they had to liue: it would make them cry out in the terrours of their soules with the Iaylor, O, what Act. 16. must I doe to be saued from the damna­tion of Tophet.

The third thing obseruable for the certainty of this place of torment, is the antiquity of the same: Of olde. 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 counsell, and decreed purpose of God: not late­ly sounded, but from the foundations of the earth, before man or Angell was created.

[Page 22]For Hels antiquity, I referre you to the second of Peter, Chap. 2. vers. 4. 2. Pet. 2. 4. where it is sayd: If GOD spared not the Angels that fell, but cast them downe 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; vno actu, vno ictu, simul, & semel, at one and the selfe-same present) fore­seeing what would become of Angels and Men, preordained answerable places: for those whom he hath elected in Christ, Heauen hee hath treated of old: and for those whom he hath left to glorifie his Iustice, Tophet is prepa­red of old

Where we plainely s [...], that the Note. Lord ha [...] ▪ [...]ocabl [...] d [...]reed of the state of Ang [...] and men, before all worlds, for Heauen and for Hell: a [...] there are but two wayes, so there are but two ends, Saluation and Damna­tion, Heauen and Hell.

Idle is the opinion of Rome con­cerning Error Romae. their intermedia loca, mid­dle [Page 23] places, twixt Heauen and Hell.

The peruerting Papist hath added to Tophet three subterrestriall places more: Purgatory, Lymbus Infantum, Lymbus Patrum.

Purgatorie, for those that dye in Purgatory their deniall sinnes, and light trans­gressions: and for those which haue Bell. l. 2. de Purgatorio. cap. 1. their sinnes 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 losse, a [...] punishment of feeling: this lasteth [...] euer, but for a time: for it sh [...] dissolued at the comming of C [...] iudgement.

Lymbus Infantum, wh [...] [...]hildren Lymbus Infantum. remaine, dying without Baptisme.

And this they place next to Purga­tory; where there is poena damni, but not sensus, the punishment of losse, but not of feeling: and this lasteth for euer­lasting.

Lymbus Patrum, where the Fathers Lymbus Patrum. were before Christs comming.

And this they place vppermost: [Page 24] where there was poena damni, but not sensus, the punishment of losse, but not of féeling: but this was dissolued long agoe, by Christs descension into hell.

Thus you sée how the pope by these his lyes and fopperies, thorowly pro­ueth himselfe the most deare child of the diuell, the Author & founder of all Ioh. 8. 44. lies. But let euery 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, Heauen and Hell; to one of these must all flesh goe.

Athanasius speaking to this point, Atha [...]s [...]de [...]. Christ. sayth: Impius in duas partes discerpitur, & vt ad duo loca discedat, condemnatur: that is, A wicked man is distracted in two parts, & condemned to two places, his body to the Graue, and his Soule to HADES, that is, to Hell.

Seeing then that the Lord hath pre­pared Tophet of old, and the Decree of God is gone out vpon all flesh, either for heauen or for hell: this should hasten vs carefully to worke out our saluation with feare and trembling, [Page 25] and to make sure our Election: For what if we haue all the world, and be cast into Tophet? what shall become of vs? it had been better for vs neuer to haue been borne.

Obserue (I beseech you) the car­riage of the Apostles in the Gospell, when they heard that one of them should betray their Lord and Master CHRIST, and woe worth that party that should doe that cursed act: it had been good for that party neuer to haue been borne: they were all amazed and astonied, and could not be at quiet, till they knew who should do that damna­ble deed: they came therefore to our Sauiour, 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 man­kinde (as shall bee shewne hereafter) shall bee swallowed vp of her: Oh, this should make vs carefull, first, and aboue all things to seeke the King­dome Mat. 6. of God, and the righteousnesse thereof, that wee may see our selues in the number of those l [...]w, whose [Page 26] names are written in the booke of E­lection, and not in the number of those that shall be tormented in Tophet.

Let vs resolue with the Psalmist, Psal. 132. 3. not to suffer our eyes to sléepe, nor our eye-lids to slumber, nor the temples of our head to take any rest, till wee haue found the saluation of our God, our soules 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 sinfull age! men put their salua­tion to a hazzard with Ludouike, Si Ludouic. saluabor, saluabor: Si damnabor, damna­bor: that is, If I be saued, I be saued: If I be damned, I bee damned, there is the care that I take.

In the feare of God, I earnestly be­seech you, aboue all things to make sure your Election, and that by your Rom. 8. Vocation: your Vocation by your Iustification: your Iustification by your Sanctification, the reward wher­of will be eternall Glorification.

Ioyne vertue with your Faith: [...]. Pet. 1. 5. [Page 27] with vertue, knowledge; with know­ledge, temperance; with temperance, patience: with patience, godlinesse; with godlinesse, brotherly kindnesse; and with brotherly kindnesse, loue: Labour hereby to make your Calling and Election sure; for if yee doe these things, ye shall neuer 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 vngodly people of the world, of what estate or conditi­on soeuer they be: It is euen prepared It is euen prepared for the King. 2. Re. 18. 30. for the King.

These words in particular haue re­ference to blasphemous Senacherib, who was flaine of his two sonnes in a Temple of Nineueh, worshipping his god Nisrosh: and in generall, it extendeth to all idolatrous Kings, Empe­rors and Superiors whatsoeuer.

Here then first we see, that no per­son, Obseru. 1. in what dignity soeuer he be, by his eminent place, is exempted from Hell.

Diues, a great personage, yet tor­mented Luke 10. [Page 28] in those flames: Quid profuit Wisd. sibi superbia? quid diuitiarū copia? What hath pride pronted him? or what hath the pompe of riches done him good? Alas, these could not saue his Soule: For (as sayth the Psalmist) a man by Psal. 4 [...]. 67 his riches cannot redéeme his brother, he cannot giue his ransome to God: so precious is the redemption of soules, and their continuance for euer.

And in Samuel we read, That-kings are not exempted from the iudgments of God: If yee doe wickedly, yee shall 1. Sam. 12, 25. perish, and your King.

In the first Epistle to the Corinths, wee may read, who they are that are threatned with Tophet: neither fornicators, nor Idolaters, nor adulterers, 1. Cor. 6. 9. nor wantons, nor theeues, nor coue­tous, nor drunkards, nor extortioners shall inherit the Kingdome of God: This is spoken of Kings, as well as of others. And in the Reu. wee finde, Reu. 21. [...]. that the fearefull and vnbeléeuing, the abominable, murtherers and whore­mongers, and sorcerers, Idolaters, and all lyers shall haue their part in [Page 29] the Lake that burneth with fire and brimstone: and this is spoken of the King, as well as of the Btgger: for the Lord in iudgement fréeth from hell, not according to place, but grace: not outward condition, but inward dispo­sition.

Nay moreouer, great men, Noble­men, and mighty Princes, are not on­ly lyable to Tophet, but the greatest part of them shall to the diuell: Not many wise men, nor many mighty, not many noble are called: for as God 1. Cor. 1. 2 [...] 1. [...]. 2. [...]. would haue all men saned, and come to the knowledge of the truth. i. some of all sorts, some Iewes, some Gen­tiles, some Kings, some Nobles, some Preachers, some Rich, some Poore: so of all these the greatest summe goe downe to Tophet. Yet for all this, great men must not bée reprooued for­sooth, the truth that maketh against them, must not be imbraced of them.

Abner could not abide to heare Is­bosheth 2. S [...]m. [...]. tell him of his going in [...]o Riz­pah his father Sauls Concubiae

Ahab hated Micaiah the sonne o [...] [...]. [Page 30] Imlah for not prophesying (as he said) good vnto him.

The people cryed out in Esayes time: Dicite nobis placentia, placentia: Esay 30. that is, speake pleasing things vnto vs.

The Priests and people of Ana­thoth let. 11. 21. threatned Ieremy to take away his life, if he prophested to them in the name of the Lord.

Amaziah said to Amos the Prophet: Amos 7. 12. 23. Goe, bee gone, prophesie in Iudah: but prophesie no more in Bethel, for it is the Kings Chappell, and it is the Kings Court.

They hated him that rebuked in the Amos 5. 10 gate, and abhorred him that spake vp­rightly.

The people in the time of Micah, li­ked Mica. 2. 11. them well that prophesied to them of Wine and strong Drinke. I pray God that the great Ones of this Land be not tainted with this corruption.

Well, for mine owne part, I had rather be stormed against for preach­ing Tophet to you here, then ye should curse mee in Tophet hereafter, for smoothing and flattering you.

[Page 31]Yet this reprehension of great men, I would wish it might be done in wis­dome and humility: which I beseech Rom 12. [...]. you, O King, by the tender mercies of God, reforme these and these things: for some in this case are indiscréet and too too sawcy, and rather exasperate the hearts of their hearers against them, then winne them to the Lord by their exhortation.

Ʋse. If then Kings and great men bee not exempted from Tophet, what should this worke in them but obedi­ence to that counsell of the Psalmist, Bee wise now therefore, O yee Kings, Psal. 2. serue the Lord in feare? Looke vp to heauen, acknowledge your selues subiects to a greater.

As the Lord hath honoured Kings aboue others, so hee looketh for a greater returne of honour from them than from others: for where the Lord gineth much, there the Lord requi­reth the more.

Kings and Princes are the Kéepers Deu. 17. 18 of the two Tables of the Law of God: and to them is committed from God [Page 32] the gouernment both of Church and Common-wealth: they must therefore be carefull that the Word may runne very swiftly throughout euery Angle of their Realmes: So shall God gaine Psal. 147. an vniuersall glory, and Kings them­selues a more fiable subiection.

Kings and Queenes are called nur­sing Esay 49. 23 Fathers, and nursing Mothers: and al to commend vnto them the care they should haue of Gods glory, and the good of their people.

Iosua was such a Ruler, that remai­ned Ios. 24. 1 [...]. resolute and constant in the worship of God to his liues end.

Dauid prepared a place for the Arke 1. Ch. 15. 1. of God, & was carefull for the Church of the Lord.

Iehoshaphat, Ezechias and Iosias 2. Ch. 17. [...]. ch. 29. 1, 2. ch. 34. 1, 2. were reformers of their Kingdomes, enemies to idolatry, and graciously de­fended the Word of God.

And blessed be God for our Kings most excellent Maiesty: who is maie­sticall in his place: in religion zealous▪ in life vertuous: and in mercy aboun­dantly gracious: The Lord increase [Page 33] his graces in him: the Lord anoint him with the oyle of Holinesse aboue his fellow Princes: and the Lord kéepe him from this terrible Tophet: and let all people that beare good will to this our English Sion, to this my Prayer say, Amen.

It is euen prepared for the King.

Secondly, wée may here perceiue Obseru. 2. Acts 10. with Peter; that verily there is no re­spect of persons with God in iudge­ment: he iudgeth the rich as the poore; the father as the child; the master as the seruant; the King as the begger▪ as the Prophet Dauid sayth, With righte­ousnes shall he iudge the world, and the people with equity.

Though wickednesse among men, be Eccl. 3. 16. in the place of iudgement; yet the Lord our God will deale iustly

Though among men there is re­spect of persons to be had, without which a confusion would (and this is necessary to be vrged, for men are full of contempt, and too sawcy with them of superiour place and authority:) yet when all shall be summoned before the [Page 34] tribunall of God, the Lord will indif­ferently procéede to iudgement with­out any respect of persons.

Vse. And this should not only pull down the haughty minds of the noble (who think for their greatnesse here, it will bée easier for them hereafter than o­thers:) but also this should bee an vn­alterable president to all Iudges of the world.

As they sit in Gods place, so they should imitate the Lord in iudgement: this should make them obey the coun­sell of the Lord deliuered by the Pro­phet Dauid: Bee learned yee that are Psal. 2. Iudges of the earth.

O the care that Iehosaphat tooke for iust and righteous iudgement! after he had made Iudges, and set them in euery City of Iudah, hee gaue them this charge: Take heede what ye doe, 2. Ch. 19. 1, 6, 7. for yee execute not the iudgements of man, but the iudgements of the Lord, and the Lord will bee with you to pre­serue you, if you doe iustly, but to con­found you if you, doe vniustly: where­fore now let the feare of the Lord bee [Page 35] vpon you, take heede and doe it: for there is no iniquity with our God, nor respect of persons, nor receiuing of re­wards.

O that this gracious counsell were entertain'd of the Iudges of this land; then wée should not heare of so many complaints in our Land as we doe: then we should not haue cause to com­plaine with the Prophet, That iudge­ment Esay 59. 14 is turned backward, and iustice standeth a farre off: that truth is gone, and equity no where to bee found: then we should not haue so many begger'd by the Law, as dayly are: Law was neuer made to vndoe men, but to com­pell men to doe well: it was made to curb the vnruly, but not to begger the innocent: it is growne to this saying now a dayes, I had rather lose it, being my right, then go to law for it; why, what is the cause? O because of rack [...] fees, close bribes, and the perpetuity of attendance.

Iudicate secundum iustitiam, Iudge, iudge, O ye sonnes of men, according to righteousnesse: let your iudgement

• [Page 36]be in veritate, in truth.
• be in iudicio, in iudgement.
• be in iustitia, in righteousnesse.

I pray God it may neuer be sayd of our Iudges of England, as once was sayd of the Iudges of Israel; The [...]say 57. Lord looked for iudgement, but behold oppression: for righteousnes, but be­hold a crying.

Let there not be found in a Land where the Gospell dwelleth, such Iud­ges 1. King. 2. 1 as were those that killed innocent Nakoth.

Let none be like the sonnes of Sa­muel, 1. Sam. 8. 3. That turned aside after lucre, and tooke rewards, and peruerted the iudgement.

The duty of Iudges is notably set downe in Exod. 23. Thou shalt not re­ceiue a false tale; Thou shalt not ouer­throw the truth for the multitudes sake; Thou shalt not ouerthrow the right of the poore in his suite: Thou shalt keep thee from a false matter: Thou shalt take no gift: for the gift blindeth the wise, and peruerteth the words of the righteous.

[Page 37]And this charge is continued in Le­uiticus: Leu. 29. 15 Yee shall not doe vniustly in iudgement: Thou shalt not fauour the person of the poore, nor honour the per­son of the mighty, but thou shalt iudge thy neighbour iustly.

A Iudge must be Scientia potens, and Judi [...]is officium. Ʋirtute valens: i. Able in learning, and zealous in liuing: by the one, he shall discernere inter allegata, Discerne be­twixt causes propounded: by the other, disrumper [...] iniquitatem, without hinde­rance punish and confound all manner of iniquity.

In all your iudgements let these be [...] aymed at; the glory of God, the righting of wrong, the suppression of euill, and the maintenance of truth.

Be zealous for the glory of our God; and let the good lawes that are, be duly and impartially executed.

It was a great commendation that was giuen to Selcucus Gouernour of Selcucus. the Locretians, who hauing made this Law against whoredome, That whosoeuer committed the act, should lose both his eyes: his sonne being [Page 38] taken in the fact, was not pardoned, though the Citizens begged it ear­nestly: but hee caused one of his sonnes eyes to bee pulled out, and one of his owne eyes: So hee shewed himselfe a mercifull Father, and a iust Iudge.

O that wee had the like Lawes a­gainst this and the like most odious offences, and that they were as strictly executed: that many hereby may bee saued from Tophet.

The Lord guide that honorable as­sembly in Court of Parliament, that they may all ioyne with one voyce and spirit, for the banishing of Popery, the reforming of iniquitie, and maintaining and countenancing of the Word of Truth, and painfull Prea­chers of the same.

And you ( my Honourable Lord) as you haue begunne well, in refor­ming many foule abuses in this Ci­tie, so in the zeale of the Lord, Pros­per Psal. 45. with your glory: ride on with the Word of Truth, Meekenesse, and Righteousnesse, and your right hand [Page 39] shall teach you terrible things.

Thus am I bold to cast in among you, the silly myte of my counsell, meerely of Christian charitie, that ye may neuer taste of the wofull damna­tion of Tophet.

The third part of the description of The third part. He hath made it deepe. Tophet, is set downe in these words, He hath made it deepe.

Many from these words doe goe a­bout to proue the locall place of Hell, concluding it to be below: as from the signification of Sheol also.

Sheol is taken for a Pit▪ or Graue, Sheol. or Hell: the state of the dead, the place of the damned spirits.

In the Scriptures, sometimes it is taken for the Graue, and sometime for Hell: so is HADES also.

The Septuagint translating the Hebrew into Greeke, and expressing there the sense of Sheol, vsed HADES, both for the death of the body in the graue, and of the Soule in hell.

Mercer vpon Genesis saith, That Mercer in c. 37. Gen. the proper signification of Sheol, is to signifie all places vnder the earth, and [Page 40] not the pit or graue alone: whereupon it is euery where opposed to heauen, which is highest of all.

Hell is called by the name of Abys­sus Abyssus. in the Scriptures, which signifieth a deepe and vast gnife vnder the earth, a bottomlesse pit: into which the diuels Luke 8. Reu. 20. feare to bee sent: and where they are chained and bound when it plea­seth God.

From which Abyssus, there is an as­cent to the earth, no descent lower: Reu. 9. 2. and 11. 7. and 17. 8. and ther­fore helf suspected to be beneath.

Because Tophet is here sayd to be Nic. de Lyra in Esai. profunda, deepe, Nicolaus de Lyra putat esse circa centrum terrae: Thinketh that it is about the centre of the earth.

The Apostles that preached to the Iewes, vsed the word Gehenna, from the Hebrewes, which they well vnder­stood: and Saint Iames writing to the Iewes, sayth: The tongue is inflamed of Gehenna, of hell: but the rest of them that preached to the Gentiles, v­sed the word HADES, which name was knowne vnto them, and they tooke it [Page 41] to be a place vnder the earth, where the wicked after this life were puni­shed.

Tartarus (which is vsed for hell) is Tartarus Hesiod. in [...]goma. so farre vnder the earth, as Heauen is a­boue the earth, saith Hesiodus.

The Poet speaking of it, sayth, Tartarus ipse bis patet in praeceps tantum: id est, Tartarus is twice as deep as Hea­uen is high.

The Rabbines hold hell to be be­low, Rab. Abr. in cap. 2. [...]o [...]e. as Rabbi Abraham saith: Sheol makom, &c. Sheol is a deepe place op­posed to Heauen which is on high.

And Rabbi Leui saith, Sheol hi mat­tah, Rab. leu in cap. 26. [...]o &c. Sheol is absolutely below, and is the centre.

The Scriptures also place hell be­low, Esay 14. 9. Sheol beneath is moued for thee, to meete thee at thy comming.

Moses calleth it the lower hell: Fire Deu 32. 2 [...] is kindled in my wrath, and shall burne vs (que) ad infernum inferior [...]m, to the bot­tome of hell.

The Psalmist calleth it a déepe pit: Let him cast them into the fire, and in­to P [...] the deepe pits, that they ri [...]e nor▪ [Page] 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 ghests of [...]n [...] in the depth of hell.

And againe, The way of Life is on [...] ▪ [...] from hell beneath.

Thus it is manifest, that hell is be­neath in the lowest parts of the work­manship of God: But precisely to say where, whether in the centre of the centre of the world, or in the ayre, or [...]. in the water, or vpon the earth, it is [...] reuealed; neither is it néedfull for vs to know: but surely it shal be in the most remote place from Heauen, which is in [...] about the earth; for the [...] of the righteous, when they are [...] from their bodies, doe pr [...] ­ [...] [...] to the locall place of [...] ▪ and the soules of the [...] ar [...] constraine [...] to stay below [...] [...] [...], where t [...]y [...] [...] shall be tormentes [...]or euermore.

[Page 43]But if a man be too curious in this point, I would wish him conferre with Socrates, who being asked what Socrates. was done in hell, said: Hee neuer went thither, nor communed with any that came from thence: By which answere he derided the curiosity of the deman­der.

Euclides (as Maximus writeth) be­ing Maxim. [...]. 23. demanded of one what the gods did, and with what things they were best delighted, said; As for other things I know not, but I am sure of this, that they hate all curious persons.

But this is not the thing wee ayme at in this depth of hell.

This word Deepe doth bewray vn­to [...]. vs the impossibility of getting out, once in: for God hath made hell so deepe, as there is no hope of crawling out.

In inferno nulla redemptio: In hel there is no redemption: Therefore Infernus [...]. ab inferendo dictus, quia ita inferuatur & praecipitantur, vt nunquam [...], that is, Hell is said of calling in, fo [...] they shall bee so cast downe, as they [Page 44] [...]hall neuer haue hope or power of craw [...]ing out.

Infern [...]s (saith Hugo) est profund [...] [...] [...]. [...]ine [...]undo: that is, A deepe without bottome. That party that had not on the Wedding garment, was not only cast into hell, but hee was also bound hand and foot: and all to shew the im­possibility of getting forth, once in: Bind him hand and foot, and cast him Mat. 22. [...] into vtter datknesse.

Now alas, if a man bee bound hand [...] and foot, and cast into a Wel fiue thou­sand fadomes déepe, what hope hath he of euer comming out? so hel is déep, and hee that is once tumbled in, shall neuer come forth more.

This is euident by the speech of Di­nes▪ who said, O Father Abraham, send [...] L [...]zarus, or some from the dead, that my brethren may not come into the like place of torment. What is the reason that Diues begged not for his owne passage from thence vnto them, who was able to haue taught the d [...] ­lors of hell by wofull experience? O hee knew that that had beene bootlesse, [Page 45] for hee saw ingentem hiatum, A great gulfe set betwixt Heauen and Hell, that made the passage impossible.

In earthly prisons and dungeons, a man by some or other meanes haply may get out: but hell is déepe, so déepe, as Heauen, Earth, and Hell can neuer helpe one poore soule forth.

Ʋse. This then well considered, should worke déepe humiliation in the soules of euery of vs, that so grace may re­ceiue vs, & not this Déep deuoure vs.

One depth cryeth and calleth out for another: the depth of hell calleth to vs for answerable humiliation: hee that will not bee humbled for his sinnes heere, shall bee humbled and tumbled to the déepe of hell hereafter.

God giueth grace to the humble▪ yea the déeper thou art in the Law, the higher thou shalt be in the Gospell▪ the déeper in hell, the higher in bea­uen: a bucket the déeper it goeth into [...] the well, the more water it bringeth vp with it: so the déeper a man is hum­bled for sin, the more shall be his grace of saluation. Humble your selues there [Page 46] fore vnder the mighty hand of God▪ that yee may be all exalted in the day of Visitation.

In this deep was the poore Publican, Luk. 18. 13 when in bitternesse of heart he vtte­red these words, Lord, be mercifull to me a sinner: A sinner by birth, a sinner by life, a sinner by thought, a sinner by word, a sinner by work, a sinner by sinnes of omission, a sinner by sinnes of commission, a sinner before my conuersion, a sinner many thousand times since my conuersion: Lord be [...] mercifull to me, a lamentable sinner.

Ʋse. 2 Againe, seeing Hell is deepe, as once in, no hope of crawling out: Let Esay. 56. 6. vs seeke the Lord while hee may bee found, and call vpon him while hee is neere. Ecce nunc tempus acceptum: Be 1. Cor. 6. 2. hold, now the accepted time, behold, now is the day of saluation.

This life is the time wherein we must worke out our saluation with it are and trembling, if after this life we will be freed from the deepe damnation of Tophet.

The irrationall creatures them [Page 47] selues are very carefull to take thier times and seasons, as saith the Pro­phet, Ier, 8, 7. The Storke, the T [...] Crane and the Swallow obserue [...] times and seasons: there is a time when the Swallow is with vs in England, and there is a time when he takes his leaue of vs.

That silly creature in the [...] of the Prouerbs, gathereth in Summer, to maintaine the poore life of it in Win­ter: So should we take our time: for after this life, there [...] neither place for pardon, nor time for repentance.

Yet for all this, golden Time is not respected, but men do [...]ost off their re­pentance from day to day, till at the last they [...] into the depth of [...]

Yea, the time of Grace is [...] to many, they must haue [...] or a­ [...] delight to driue it [...] 'Tis death to many to all [...] ­ly vpon the [...] of their [...], but [...] a time, when they shall wish, that all their life had been spent at the hearing of Sermons and Prayer, [...] [Page 48] [...] [Page 49] [...] [Page 50] [...] [Page 51] [...] [Page 52] [...] [Page 53] [...] [Page 54] [...] [Page 55] [Page 48] as tedious as it séemeth to them now.

O the damned in hell would giue (if it were in their power) a million of worlds to haue but one houre granted Tempus gratia neg­ligere, est ab­solute anima perdere. them to liue on the earth againe, that so they may come within compasse of offered grace to saluation. But if yée will not heare the Lord when hee cal­leth to you, there wil come a day when ye shall cry, Lord, Lord, and his eares shall bée shut to your prayers, and his Iustice shall cast you into the déep dun­geon of Tophet, there to remaine, till Mat. [...]. 26. ye haue payed the vttermost farthing.

The fourth part of the Description The 4. part And large. of Tophet, mentioned in this word, Large.

As the Lord hath made hell Deepe, so hath he made it Large, in regard of the great number that shall be tormen­ted Oecolam. in Esay. Ob­ser [...]. Esay [...]. 14 in her, as saith Oecolampadius.

This word is vsed in the fift Chap­ter of this Prophesie, Hell hath inlar­ged her selfe, and hath opened her mouth without measure: It hath set open her mouth, as it were with a gag, and all to receiue the great mul­titudes [Page 49] that shall discend into her.

It is called Lacut magnus in the Re­uelation, 14. 9. A great Lake.

That this doctrine is too true, wit­nesse that of the Gospell of Mat. 20. 16. Multi vocati: Many are called, but few conuerted: Many called, but few cho­sen.

The most High made this world for 4. Esd. 8. 1. many, but the world to come for very fewe.

Obiect. But some man may obiect against these Scriptures other Scriptures, to proue the great number of them that shall be saued, and so by consequence, the small number that shal be tormen­ted in Tophet.

Saint Mathew saith, That many Math. 8. 11 shall come from the East, and from the West, and shall sit downe with Abra­ham, Isaac, and Iacob in the Kingdome of God: many, an innumerable compa­ny, shall be saued.

Saint Iohn in Reuelat. 7. 9. doth point out that great number that shall be saued, with that nota stellifera, that starry note. Behold, I saw a great multi­tude [Page 50] 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 séeme 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 bee [...] to the number of those that [...] [...] [...] Gods [...] [...] Alas▪ [...]hen [...] re [...] [...] [...] [...] [...]he [...] are [...] a handfull, and t [...] hell will be made e [...]éedi [...]g [...]

[...]his great [...]estruction of [...] in hel [...], is liuelily shad [...] [...] to vs in the iudgements of God on [...] [...] with mercy▪ as in the [...] of the old world [...] [...] holy [...] [...] there aliue? only N [...] ­ [...] [...] [...] [...] [...] [...] [...] [...] the destruction of [...] by [...] how few [...]s [...]aped [Page 51] there aliue? onely Lot with his daugh­ters: in the destruction of Iericho by the sword; how few escaped there a­liue? only Rahab with her family, that Ios. 6. 22. intertained the Israeliticall Spies. To come to later times, in the destru­ction of Ierusalem by Titus Vespasian, how few escaped there aliue? Many hundred thousands of them were star­ued to death, many hundred thousands of them taken captiues to the Roman Empire, some put to one death, some to another, and few escaped aliue, and those of the meaner sort, agricolae & vi­nitores: Husbandmen, and labourers in Vineyards.

If (beloued) in the iudgements of God in this world so few haue esca­ped aliue, how few (thinke you) shall scape at the dreadfull day of iudgemēt, when of euery idle word that men shall Mat. 12. 36 speake, a great account must bee made for the same? yea, when Inquisition W [...]d. 1. 9. shall bee made for the very thoughts of the vngodly: If the Iust shall scarce bee saued, where shall the sinner appeare? Againe, that great is the number of [Page 52] those that shall to Tophet, and there­fore Tophet made large to giue them fiery intertainment, it appeareth in the very liues of men vpon earth: for, where there is one that commeth to the profession of the truth, truly with the sincere heart of Nathaniel: there Ioh▪ 1 [...] are ten, yea twenty, yea more, that walke in the way of sinne, in the road to Tophet, without any check of con­science, remorce for their sinnes, or re­clamation from their sinfull courses in the world, some in the way of A­theisme, some in Paganisme, some in Epicurisme, some in Brownisme, some in Anabaptisme, some in Mahometism, some in Papisme, yea some in Diue­lisme: a matter with many teares to be lamented.

But wouldst thou not be with this [...] large company in this large place of torment: O then follow not a multi­tude to doe euill▪ Reuel. 18. 4. Come out from amongst them: for if thou beest partaker with them in their sinnes, thou must be partaker with th [...] in their punishments: Fashion not thy selfe af­ter [Page 53] the wicked fashion of this world: rather walke alone by thy selfe to hea­uen, than goe with the multitude to hell: Walke in the narrow way of grace to saluation, shun the broad and large way; for that will bring thée to Tophet, which (as thou hearest) is made excéeding déepe and large.

The fift part of the description of The fift part. The bur­ning ther­of is fire. hell in these words, The burning ther­of is fire: expressing the bitternesse of the torments of Tophet. There is great controuersie among the learned about this fire. Whether it be true An in in­ferno ignis. substantiall fire, or fire allegoricall? if it be true fire, whether it be materiall, corporall, or spirituall?

If it be Corporall, whether it bur­neth the body only, or soule and body also?

Whether there be true fire in hell? Quaestio 1. or whether these words (the burning thereof is fire) bee taken allegorical­ly?

Caluin would haue it taken allego­rically; Caluin. in E­sai. and thinks there is no true fire in hell.

[Page 54]His reason is this, If Wood and the Worme be taken metaphorically, why not then the fire also?

But this is no argument to proue [...] [...] [...] this fire allegoricall: For in the holy Scriptures, things spoken together are not alway taken in the same man­ner and nature: For example sake; CHRIST is called a Dore, a Vine, a Rocke, a Stone, figuratiuely: and doth it therefore follow, that hee was not God and Man substancially?

Againe, in S. Lukes Gospell, our Luk [...] Sauiour saith, I appoint you a King­dome, as my Father hath appointed to me, that ye may eate and drinke at my Table in my Kingdome: Eating is al­legoricall: but will you say that the Kingdome is allegoricall also?

I confesse that wood in hell is taken allegorically, but that fire is taken so, I vtterly deny.

Bullinger holdeth true and substan­tiall [...] in [...] fire in hell: and so do the most and best of the learned.

Christ punished with fire in this world, Sodome: and the M [...]murers G [...]. [...]9. [Page 55] in the Booke of Numbers▪ Chap [...]r [...] Numb. 1 [...]. and called th [...] name of that place Th [...] ­ [...] because the fire of the Lord burnt amongst them.

And Christ shall come to iudgement Esay. [...] with Fire: which shall haue two pro­perties▪

To burne: this propertie 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 bee put vpon the damned? he that will not beleeue this, shall one day seele it to his sorrow.

If then it bee granted that there is substantiall fire in hell, the next questi­on will be, Whether it [...]ee Materiall, Quaest. [...]. Corporall or Spirituall?

Surely Materiall fire, that is, fire [...] [...]. [...] nourished and maintained with wood, it shall not be: for as the flashings of Aetna and Ves [...]ius, and other places of the earth do burne without fuell▪ so shall the fire of hell do [...] [...]e that is able to make the damned [...] [...] [...] [Page 56] is able to maintaine this fire without wood.

Whether then it bee Corporall, or Spirituall, (for if it bee Substantiall, it must be one of these) Gregory calls it Gregory. Ignem incorporeum, a Spirituall fire, but that is not likely, for it passeth the na­ture of fire to be Spirituall: and to goe about to make it Spirituall, is to make it no fire at all.

But it is most probable, that it is, and shall be, a Corporall fire, with an extraordinary afflicting power, giuen vnto it, tormenting both Soule and body.

Saint Augustine affirmeth the fire [...] of hell to be Corporall.

If it bee Corporall, whether it tor­menteth Q [...] the body only, or both Soule and body: and how a Corporall fire should worke vpon a Spirituall sub­stance.

Saint Bernard sayth, that Ignis ex­teriùs [...] d [...] [...] do­mo. [...]. 38. carnem combur [...], vermis inter [...]ùs conscientiam corrodet: id est, Fire shall outwardly burn thy flesh, and a worme shall inwardly gnaw thy conscience.

[Page 57]Againe he saith, Duo mala sunt ver­mis Idem part. ser. 16. & ignis, altero roditur conscientia, al­tero concremantur corpora: that is, the worme & fire are two insufferable tor­ments: by the one, the soule is vexed, by the other, the body scorched.

Againe he saith: In earne cruciabun­tur Idem medi­tat. 4. cap. per ignem, in spiritu per conscientiae vermem: that is, in the flesh they shal be tormented by fire, and in the Spirit by the worme of conscience.

Isodore saith, that there is duplex Isodor. de summo bono. l. 1. c. 31. poena damnatorum, quorum mentem vrit tristitia, & corpus flamma: that is, Their minds burne with sorrow, and their bo­dies with the flame.

Beda saith, Ignis erit poena extrinsecus Bed. l. 3. in ca. 9. Ma [...]. sauiens, vermis dolor, interiùs accusans: that is, The fire shall be a torment out­wardly raging, and the worme a griefe inwardly accusing.

Though these maintaine fire in Hell, yet they hold (as you see) that it is not of power to touch the soule▪ but only to torture the body: but [...] [...]m perswaded according to the iudgemēt of many learned Fathers, That this [Page 58] fire tormenteth both body and Soule.

Zanchy de Operibus Dei, saith, That [...] O [...] [...] 1. [...] 19. the diuels, mens bodies and soules are tormented with fire euerlasting. For as they were (as Simeon and Leui) bre­thren in the same euil, so both of them shall be tormented in the same fire.

Iustine Martyr saith, That the diuell Iust. Mar [...]. [...] [...] 1. [...] [...]. shall suffer punishment and vengeance enclosed in euerlasting fire: and they are no bodies, but spirits.

The truth of this is ratified by Christ himselfe: Goe from me, ye cur­sed, Mat. 25. 41 into euerlasting fire, prepared for the diuell and his angels.

And the spéech of Diues prooueth this most true: for it is no Parable, but History (as Chrysostome sayth) Chrys [...]st. Parabol [...] sunt vbi exemplum ponitur, ta­centur nomina: that is, Those are Pa­rables, where an example is propoun­ded, and no names mentioned: he crieth out, and shall for euerlasting, I am tor­mented Luk. 16▪ 24 in this flame.

And if a man will not beléeue this, I make bold to vse against him, the words of Ruffinus, who saith, Si quis R [...]ffinus. [Page 59] negat diabolum aeternis ignibus mancipan­dum, partem cum ipso aeterni ignis acc [...]piet, vt sentiat quod negauit: that is, If any man doth deny that the Diuell is tormented with euerlasting fire, hee shall one day bee partaker with him of that fire, that hee may feele that which hee would not be brought to beleeue.

But how this Corporall fire shall torment the diuels and the spirits of the damned, I know not, and I trust neuer to know, and it is but curiosity to be too too inquisitiue in these points: for as a Father sayth, Melius est dubi­tare Augustine. de occultis, quàm litigare de incertes: viz. It is better to doubt of vnknowne things, then to striue for vncertaine.

Compes [...]at igitur se humana temeritas, & id quod non est, non quaerat, ne illius quod est non inueniat: that is, Let no man rashly meddle about those thing [...] that are not reuealed, lest hee findeth not the good of those things that are reuealed.

It beeing probable that there is in hell a Substantiall and Corporall fire, that vexeth both the soules and bodies [Page 60] of the damned, let vs now sée the diffe­rence of this fire from our elementall fire.

This fire of hell differeth from our Ignis infer­ni medium differt ab [...] ­lementari. elementall fire, in fiue respects.

First, In regard of heate: Our fire in regard of hel fire, is but as fire pain­ted on a wall, in regard of our fire.

Oh, it is fierce and an intolerable fire.

We reade of one, who (vpon the vio­lence Exemplum. of any strong temptation) would lay his hands on burning coales, and beeing not able to endure the same, would say to himself: O! how shal I be able to indure the paines of Hell fire?

The fire into which Sydrach, Mi­sach Dan. 3. 21. and Abednego were cast, was ex­céeding fearfull: but alas, nothing to hell fire.

Esay speaking of this terrible fire, saith: Who is able to dwell in this de­uouring Esa. 33. 14. fire? or, who shall bee able to dwell in these euerlasting burnings?

Secondly, In regard of light, our fire giueth a comfortable light, but the fire of hell giueth no light.

[Page 61] Cremationem habet, lumen verò non Greg. Mo­ral. l. 9. c. 46 habet, (saith Gregory:) It burneth, but giueth no light at all.

It is a darkish fire (saith Basil) that Basil. in Psa. 33. hath lost his brightnesse, but kept his burning.

Phauourinus in verbo [...] saith: Ha­des Phauor. in verb. hades. is a place voyd of light, and full of e­ternall darknesse.

Sophocles cals it [...]: blacke Sophoc. in Oedipo. darknesse.

Euripides cals it [...]: the Eurip. in Aristide. house without Sunne-light.

Theognis cals it [...]: the Theognidis gnome. blacke gates.

Eustathius saith, [...]: Eustath. in 1. I [...]ad [...]s. Hell is a darke place vnder the earth.

The darknesse of Aegypt was won­derfull Exo. 10. 21 and fearefull: Wonderfull, be­cause it was so thicke as it might bee felt: Fearefull, and therefore made the ninth plague of Pharao: yet that dark­nesse was nothing to the darknesse of hell, which is called the Black dark­nesse. Iude 13.

The Poets, in regard of the dark­nesse thereof, do compare hell to a cer­taine [...] [Page 60] [...] [Page 61] [Page 62] territory in Italy, betwixt Baiae and Cumae, where the Cimerij inha­bit: so inuironed with hils, that the Sunne neuer commeth to it: where­vpon this Prouerb commeth: Cimeris Cimerae te­n [...]brae. tenebris atrior, Darker then the darke­nesse of Cimeria. Whosoeuer hee be, that loueth darknesse more then light, shall haue his heart full of darknesse in Tophet.

Thirdly, Our elementall fire bur­neth the body only, but the fire of hell burneth both soule and body, as yee haue heard at large.

Fourthly, Our elementall fire con­sumeth that which is cast into it: but the fire of hell doth alway burne, and neuer consume.

Fiftly, Our elementall fire may be quenched, but hell fire can neuer bee quenched: The chaffe will hee burne Mat. 3. with vnquenchable fire: their worme shall neuer dye, their fire shall neuer Esay [...]6. goe out.

As there is nothing that maintai­neth it, so there is nothing that can ex­tinguish it.

[Page 63]From all this we may obserue the Obseruatio. extremity & bitternes of the torments of Tophet: Yea, minima poena inferni Tho. Aquia. maior est maxima poena huius mundi: that is, The least torture in hell, is greater than the greatest torture that euer was deuised vpon the earth. That Hell­hound that murthered the King of France, had as heauy a punishment as this world could affoord: for his arme that did that cursed act, was taken from his shoulder, his nailes pulled from his hands and féet, his flesh piece by piece pulled from him with hot burning pincers, and in the end rent in pieces with foure horses: all this is nothing to y ^e least torment of Tophet.

Chrysostome ad populum Antioche­num, Chrysast a [...] po [...]. Ar [...]ch. [...] 49. saith, That fire and sword and wilde beasts, or any thing more grie­uous than these, are scant a shadow to the torments of hell.

And this bitter torment slandeth in these two: In poena damni: that is, In the punishment of losse: and in p [...]n [...] sensus: that is, in the punishment of feeling: the former wherof is the grea­test [Page 64] (as sayth Saint Chrysostome) this poena damni, this punishment of losse is more bitter then the paines of hell, yea, worse then a thousand hels▪

This poena damni, though it be a pri­uatiue Poe [...]a dam­ni. punishment, yet it hath a posi­tiue effect: For, to be depriued of ioy, cannot but bring intolerable sorrow: euen as the absence of the Sunne cau­seth Simile darknesse, so the want of Gods presence bringeth inexpressible griefe.

When the Arke of God was taken by the Philistims, old Eli, with griefe, 1. Sa. 4. 18. fell backward and died.

Demosthenes tooke his banishment [...] ▪ in vito Demo­sthe [...]is so heauily, that many times he would weep bitterly when he looked towards Athens, though he found much kinde­nesse at the hands of his enemies.

Tully, when he was banished from Italy, though he were in Greece, yet hee wept bitterly when he looked towards Italy.

Absolon tooke his banishment from [...] 14. 22 his fathers presence very grieuously.

If these exiles breed such sorrow, how fearefull will it be to be banished [Page 65] from the presence of the Lord! Who is 2. Cor. 1. 3. the Father of mercies, and God of all consolation: in whose presence is ioy, in whose pleasure is life: to bée bani­shed from the presence and louing countenance of the Lambe: from the fellowship of Saints and Angels: from all ioyes and felicitie, with that Mar. 25. bitter sentence, Goe from me, yee cur­sed, into euerlasting fire, prepared for the Diuell and his angels. Goe from me: these are words of separation & ye cur­sed: these are words of obiurgation: into euerlasting fire: these are words of desolation: prepared for the diuell and his angels: these are words of dolefull exemplification.

This is the greatest part of the se­cond death: for as the first death sepa­rateth the soule from the body, so the second death separates soule and body from the presence of the Lord for euer­more.

Oh what weeping and wailing will Luke 13. there be, when yee shall see Abraham, I­saac, & Iacob intertained into the King­dome of God, & ye your selues shut out!

[Page 66]He therefore spake truly that said, The teares of hell are not sufficient to bewayle the losses of heauen.

Infoelicissimum genus infortuni [...], memi­nisse fuisse foelicem: that is, it is the vn­happiest thing of all, to thinke that euer we were happy.

It is misery enough, and though there were no more misery, to remember the ioyes we haue lost.

As the old man in the Poet sayd, I. Terent. haue a sonne, nay, alas, I had a sonne: so the damned may say: We haue a hea­uen, nay, alas, we had a heauen.

Lysimachus King of Macedonia, Lysimach. warring against the Scythians, béeing inforced by extreme thirst, to yéeld himself into the hands of his enemies, after he had drunke cold water, brake out into these lamentable words: Good God, for how short a pleasure, how great a Kingdome haue I lost? So the damned soule may say, Good God, for how short a time of pleasure, how great a Kingdome haue I lost?

And surely this is iust with God, [Page 67] that those that separate themselues from him here, should bee banished from him hereafter: That those that hate the Saints here, should be debar­red their company hereafter: that those that crucifie the Lambe here, should bee cursed of the Lambe euer­lastingly hereafter.

The second thing that maketh Hell torments so bitter and intolerable, is poena sensus: the punishment of feeling. Poena sensus. Euery member of body, and euery fa­culty of soule, together tormented for euer.

The eye afflicted with darknesse, the eare with horrible and hideous out-cries, the nose with poysonous and stinking sauors, the tongue with gally bitternesse, the whole body with intolerable fire: a fire that shall burne so violently, that the damned shal prize a drop of water aboue tenne thousand worlds.

The faculties of the soule also shall bee most pitiously tormented: the me­mory with pleasures past: the appre­hension with paines present: the vn­derstanding [Page 68] with ieies lost: and in this faculty shal lie the worm of conscience Mis [...]ria re­proborum maxima. gnawing, which the Scriptures so often threaten to sinners: this worme is a continuall repentance and sorrow full of rage and desperation, by reason of their sinnes: and this worme or re­morse shall chiefly consist in bringing to their minds the meanes and causes of their present calamities: how easi­ly they might haue béen fréed from hel, and how often they haue béen inuited to Heauen, and they would none, but now when they would, they cannot. And this worme biteth and gnaweth on the bowels of these miserable men for euermore.

The will also shall be most grieuous­ly tormented with a furious malice a­gainst God, and against the Elect. And in this their cursed estate, they shal re­curse, curse God againe, because hee made them, and making them, adiud­ged them to death, and dying, they can neuer finde death: they shall curse his punishments, because hee punisheth them so vehemently: they shall curse [Page 69] his benignities, because they are saw­ced with contrary seuerities: they shal curse Christs bloud shedde vpon the Crosse, because it hath bin auaileable to saue thousands, and nothing auail­able to saue them: they shall curse the Angels in Heauen, and the Saints in blisse, because they shall sée them in ioy and themselues in torment: cursings shall be their Hymnes, and howlings their Tunes: blasphemy shall be their Ditties, and lachrymae their notes: la­mentations shall be their Songs, and scriching their straines: these shall be their euening & morning, yea, mour­ning songs: Moab shall cry against Moab: father against child, and child against father that euer he begate him: Vae, vae, vae, Reu. 8. Vae prae amaritudine, vae prae multitudine, vae prae aeternitate poe­narum: id est, Woe in regard of the Bit­ternesse, wo in regard of the Multitude, and woe in regard of the Euerlastingnes of the torments of Tophet.

Now therefore I may truely say of all the damned crue, as our Sauiour sayd of Iudas, It had beene good Mat. 26 24 [Page 70] for him if he had neuer been borne. So it had béen good for the damned, if they had neuer béen borne: or if they must néeds haue a being, they had bin toads or serpents, that so they might neuer haue knowne these vnspeakable sor­rowes of Tophet.

I cannot but muse at a company of wicked hel-hounds, that will vse these execrable words: Would I were damned if euer I knew of this or that: God damne me body and soule, if I do it not. Alas, alas, full little do these wretches know, what it is to bee dam­ned: if they did vnderstand aright, they would be hangd vp before they would vse these fearefull speeches: vnlesse they meant with the moth-slye, neuer to be at quiet, till they haue [...]lipt their wings in those flames.

I therefore conclude this part with Pro [...] [...] [...] ­ [...] a­lib. 3. [...]. 12. the admonition of Prosper, who wi­sheth all men to thinke, how great an euill it is to be excluded the presence of God, to be banished from Heauen, and cast into euerlasting fire with the diuell and his angels, to see no light, but feele [Page 71] excessiue heate, to bee drowned in the deep Lake of Gehenna, & to be eternal­ly torne with most greedy worms: To thinke on these things (saith hee) is a sure way to renounce all vice whatso­euer: and hée that will not be brought to lay to heart these, I leaue him to féele the smart of them for euerlasting.

The sixt part of the description of The sixt part. And much wood. Obseru. Tophet, is set downe in these words, Much wood.

Wherein is noted the eternitie of the torments of Tophet.

The Perpetuity of these torments is euery 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 perpetuall shame Dan. 12. 2. and contempt.

S. Marke, speaking of the vexing worm, addeth perpetuity to the gnaw­ing of it: their worme neuer dyeth. Mar. 9. 24.

S. Paul addeth to the perdition of the wicked, perpetuity also: Their Perdition is euerlasting, 2. Thes. 1. 9. [Page 72] Saint Iude addeth the like, That they Iude. suffer eternall fire.

And Saint Iohn doth adde vnto the Reu. 20. 10 lake, perpetuity: The diuell was cast in­to the lake, where he shall be tormented day and night for euermore.

Thus we sée that the torments of hell are infinite, ratione sinis: without Reu. 9. 6. end: and though they séeke death, yet finde it they shall neuer.

Thus shall they be like a man that Simile. is to bee pressed to death, who calleth for more weight, more weight to dis­patch him of his paine: but alas, hee must not haue it: So in hell they shall cry for death, and goe without it.

As the Psalmist speaketh of Gods mercy, That his mercy endureth for e­uer; Psa. 136. so the damned may say of his Iu­stice, that his iustice endureth for euer.

There were some comfort to the damned soules, if these their torments might haue end; but that shal neuer be: that is that that breaketh the hearts of the damned: no torment in hell compa­rable to this of perpetuity: what, neuer haue end, neuer? O this is such a tor­ment, [Page 73] that the damned themselues are not able to expresse.

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 expresse their torments?

O (saith a heathen man) God shall once giue an end to these euils: but the damned shall neuer be able to say this. For (as Gregory saith) Mors miseris Gregory. fit sine morte: finis sine fine: defectus sine defectu: quoniam mors semper viuit, & fi­nis semper incipit, & defectus deficere nes cit: that is, The death of the damned is such as shall neuer dye; their end shall neuer end; and their destruction, a per­petuall confusion.

No maruell therfore if S. Bernard Bernard d [...] c [...]nsid ad 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 li­uing death, and dying life.

If there might bee an end of these paines, it were something, though it were after so many millions of yéers▪ as there are drops of water in the sea, stars in the firmament, motes of dust [Page 74] vpon the earth, and as there haue béen moments of time since time began: but this cannot be granted: but when the Lord doth giue ouer his beeing, then, & neuer before then shall the dam­ned be discharged, though the blockish Catabaptist perswadeth the contrary.

The reason of the perpetuity of these torments is threefold.

The first, Drawne from the Maiesty of God offended: an infinite Maiesty offended, an infinite torment imposed.

The second, Drawne from the state and condition of the damned▪ For as long as they remaine sinfull, so long shall they remaine tormented for sin: but in hell they euer remaine sinfull, therefore in hell they shall euer be tor­mented.

Sinne is like oyle, and the wrath of God like fire: as long as the oyle last­eth, so long the fire burneth, and so long as they are sinfull, so long for sin tormented; therefore for euer damned.

For most sure it is, that in hell there is neither grace nor deuotion: the wic­ked that be cast in exteriores [...]enebras ex­tra [Page 75] limitem diuinae misericordiae: They shall bee cast into outward darknesse, out of the limits both of grace and mercy. Though their weeping in hell may seeme penitentiary, yet they doe but lugere poenas, non peccata: they doe but mourne their sorrowes, not lament their sinnes.

And though Diues his prayer for his brethren may séem to procéed from a charitable soule, yet it was not for their good, but for his owne: for hee knew that if they should come to hell, (his lewd and vicious example being part occasion thereof) his torments should be doubled, nay centupled vpon him. In hell therefore there beeing neither grace nor deuotion, but still affected iniquity, their torments must be euerlasting.

The third reason, Drawne from that stinging attribute of Gods Iustice; be­cause life was offered them heere, and they would none, it is iust with God, that when in hell they begge it, they should goe without it: yea, that they should seeke death and neuer finde it.

[Page 76]Once they were offered saluation, being gone in Adam, but that offer be­ing neglected, let them neuer looke for another.

O if this long torment were alwaies thought vpon, it would make vs vse this short time of our life better; they are Spirituall Lunatikes, and worse then mad Bedlomites, that will pur­chase an eternall torment for so short a pleasure.

I beséech you therefore (beloued bre­thren) for your soules sake, which should bee more worth vnto yov than a thousand worlds, let not these infi­nite torments bee passed ouer with a short or shallow consideration, but write the remembrance of them in the inward parts of your soules with the Diamond of deepest meditation, that so this Tophet may neuer be your destruction.

The seuenth and last part of the The se­uenth and last part. The breath of the Lord, &c. Description of Tophet, set downe in these words, The breath of the Lord like a Riuer of Brimstone doth kindle it.

In which words there is not only a [Page 77] Prosopopeia in the breath, but a To­pographia in the brimstone vsed: both which figures do notably expresse the furious indignation of the Author, and the fierce seuerity of the act: the Author or Inflictour of all these feare­full punishments, is the Lord God of­fended, at whose anger the Heauens do melt, the Earth quakes, and the whole Creation trembles, into whose hands to fall is most fearefull, For the Heb. 2 [...]. [...]9 Lord our God is a consuming fire.

The Lord is the decreer, appointer and commander of all these fearefull torments: and the Lord doth execute them vpon the damned, both immedia­tè, immediately from himselfe: and me­diatè, mediately by his instruments, as by the diuels, fire, darknes, stinch and other creatures.

Feare therfore (in the feare of God) this fearefull and terrible name IE­HOVAH: that at the day of neede, ye may find him a mild and gentle Lamb, and not A roaring Lyon of Iudah. Reuel. [...]

The seuerity of punishment is set down by a double allegory, Breath and Brimstone.

[Page 87]To expresse the rage and [...]yranny of Saul against the Lambes of IESVS, this word is vsed in the Acts: And Act. 9. 1. Saul yet breathing out threatnings and slaughter against the Disciples of the Lord, &c.

So here, to expresse the furious in­dignation of the Lord against sinners, the Breath of the Lord is vsed.

Like a Riuer of Brimstone.

The perplexing property of brim­stone is to burne: Darkely; to grieue the sight: Sharply, to afflict the more: Loathsomly, to perplexe the smell.

We reade in the Scriptures, that the Lord being much prouoked, puni­shed not onely with fire, but with bur­ning brimstone, which is ten to one more terrible.

As vpon Sodome, he rained fire and Gen. 19. 24 brimstone from heauen.

I will raine vpon him a fore raine, Eze. 38. 22▪ haile-stones, fire and brimstone.

Vpon the wicked God shall raine Psal. 11. 6. snares, fire and brimstone, and stormy tempest, this shall bee their portion to drinke.

[Page 79] The beast, and the false prophet, Apoc. 19. 20. both aliue were cast into the Lake of fire and brimstone.

Oh, who can expresse now the la­mentation of Tophet, for the breath of the Lord like a riuer of brimstone doth kindle it!

As this should be of power to keep you from the least iniquity: so it should possesse you with the knowledge of the right nature of sinne: that it is the most odious and loathsome thing in the world: A stinking carcase stinketh Gregor. not so in the nostrils of man, as a pollu­ted sinner stinketh in the nostrils of Al­mighty God.

As Plato saith of vertue: That if it Plato. could be seene with a bodily eye, it is so splendid and glorious a thing, that all the world would bee rauished with the loue of her: So may I say the contra­ry of vice: That if sinne could be seene in his owne colours, and in his right nature, all the world would loath, and vtterly detest it.

But miserable man (the more is the pitie) conceiueth not aright of sinne, [Page 80] one would think that Adam had com­mitted but a smal sin in eating the for­biden fruit, at the intreaty of Eue, yet he and all his pouerity guilty of e­ternall death for the same: One would thinke that that poore man had com­mitted but a small fault, In gathering a few chippes on the Sabbath day; (wee haue fouler matters committed on our Sabbaths, and go vnpunished) yet hee was stoned to death for his la­bour: one would thinke that Ana­nias Acts. 5. detaining part of the money, and maintaining [...]he contrary with a lye, had committed but a smal fault, yet he was strooke dead for the same at the feet of Peter: one would think that an idle word were but a small sin, yet of euery idle word that men shall speak, a great account must bee made for the same.

And as men coureiue of sinne, so they imagine of punishment, they thinke that the Lord will not deale so seuerely with them; and yet my Text sayth, That the breath of the LORD like a Riuer of Brimstone doth kindle [Page 81] it: The terror of whose wrath is indu­rable.

Harken here all you that make but a sport of sinne, looke vpon your pu­nishments prescribed: the least sinne that euer you haue committed, ( being Zach. 5. 8. weighty as lead) is able to sinke your soules downe to damnation.

Cease therefore from euill, and doe that which is good: Cast away the workes of darknesse, and put on the armour of light: hate the little sinne as wel as the great, an idle thought as well as blasphemy: make much of of­fered grace to saluation: Christ now knocketh at the doore of your Soules, and would gladly come in and dwell with you: For it is his delight to dwell Prou. 8. with the sonnes of men: shut him not out as did the Bethleemites: Bid him not be gone, as did the Gadarens, but Be ye open, ye euerlasting doores, that the King of glory may come in; that you hauing giuen him entertainment here, he may do the like by you hereaf­ter, placing you with the sheep on his right hand, and singing this blessed [Page 82] haruest song vnto you, Come, ye bles­sed of my Father, inherite the King­dome prepared for you from the be­ginning of the world.

To the which most blessed place of glory, the Lord bring euery Soule of vs at the day of our death and dissolu­tion; and that for IESVS CHRIST his sake, to whom with God the Fa­ther, and God the blessed Spirit, thrée glorious persons, but one immortall God, be ascribed all honour and glory both in Heauen and Earth, this day and euer, Amen,

(*⁎*)

CHRISTS BAPTISME.

AS by the disobedience of one man, sinne en­tred Rom. 5. 12 into the World, and by sinne death: Rom. 5. 12. So by the obedience of one man righteousnesse entred into the world, [Page 2] and by righteousnesse life, Rom. 5. 18. Rom. 5. 18. For as Adams sinne hath bound vs all to a double misery, guilt and punish­ment: So Iesus Christ (being made of God to vs, Wisedome, Righteous­nesse, 1. Cor. 1. 30. Sanctification, and Redemption: 1. Cor. 1. 30.) hath deliuered vs both from guilt and punishment of all our transgressions.

The truth of which thrice-blessed report, is not onely mentioned in the Gospell of God, and therefore called EVAGGELION, but confirmed also by sacramentall signes and seales in the first and last Testament: In the first, against sinnes guilt, by circumci­sion, against sinnes punishment, by oc­casion, the one a Sacrament cutting, the other a Sacrament killing: In the last, against sinnes guilt, the Sa­crament of Baptisme, against sinnes punishment, the Sacrament of his Supper.

And as Adam sinned in his owne person: So the second Adam for his recouery hath performed both the Sa­craments and substance of the same [Page 3] in his owne person: for hee was cir­cumcised, sacrificed, baptized, to take away the sinnes of the world: Circumcised: Luke 2. 21. Sacrificed, Luk. 2. 21. Heb. 7. 27.

Baptized in the words of my Text▪ And when Iesus was baptized, &c.

In which words for methode sake, I note in generall thrée:

First, Christs baptisme: And when Iesus was baptized.

Secondly, Christs immediate acti­on after baptisme: He streight came out of the water.

Thirdly, Gods, of Christs miracu­lous approbation:

• Testified by two:
  • By Vision,
  • By Voyce.
• By Vision two wayes:
  • 1. By the heauens a­pertion: And loe, the Heauens were opened vnto him.
  • 2. By the Spirits de­scension: And Iohn saw the Spirit of God descen­ding, &c.

[Page 4]By Voice: Behold, a voyce came from heauen, saying: &c.

In which voyce I note also,

• two:
  • 1. A double circumstance.
  • 2. A singular substance.
• A double cir­cumstance:
  • 1. Of the Person: God the Father: Behold a voyce.
  • 2. Of the place: su­percelestiall: Came from Heauen.
• A singular substance:
  • This is my beloued Son, in whom I am well plea­sed.

In Christs Baptisme [...] obserue thrée▪

• First, the Baptist.
• Secondly, the Baptized.
• Thirdly, the element.

First, the Baptist: and that was Iohn, as it appeareth in the precedent verses.

Not Iohn the Euangelist▪ but Iohn the Sonne of Zachary the Priest: A worthy instrument & nomene & numine: [Page 5] a gracious name, and a gracious person,

A gracious name: whereof Saint Augustine in his second Tractate vpon Iohn sayth: Magnum aliquidiste Iohan­nes, ingens meritum magna gratia, magna celsitudo▪ A great name is this name of Iohn, a name of great grace, a name of great valuation. Magnus exim erat Iohannes virtute, magnus sanctitate, mag­nus & officio: Great was Iohn in power, great was Iohn in sanctity, great was Iohns office.

A gracious person: sanctified in his Luk. 1. 15. mothers wombe: Luke 1. 15. that which was spoken of Ieremy the Pro­phet, is verified of Iohn the Baptist: Priusquam te formarem in vtero nouite, & antequam illin [...] exires, sanctifica [...]i te: Ieremy 1. 5. Before I formed thee in the wombe, I knew thee, and before thou camest out of the wombe, I sancti­fied thee, At one and the selfe-same time, there was in Iohn the Baptist, Spiritus vitae, & Spiritus gratiae: the Spi­rit of Life, and the Spirit of Grace, as sayth Origen▪

[Page 6]Whose sanctity you may reade at large commended by Iosephus, lib. 18. Antiquitatum.

Yea, Christ himselfe sayth thus much in commendation of him, that in­ter natos mulierum mator Iohanne non sur­rexit: Math. 11. 11. Among those that Mat. 11. 11. are borne of women, a greater then Iohn arose there not.

Though Enoch was translated, Gen. Gen. 5. 24. 5. 24. yet was hee not greater than Iohn: Though Eliah was taken vp to Heauen: 2. King. 2. 11. yet was hee not greater than Iohn: Moses a great Law-giuer, and the Prophets great men, yet were they not greater than Iohn. Non enim ego Prophetas Prophetis andeo comparare; I dare not compare Pro­phets with Prophets; yet the Lord of him, the Lord of them, the Lord Ie­sus of vs all hath pronounced of him, that inter natos mulierum, among them that are born of women, a greater than Iohn the Baptist arose there not: hee doth not say, inter natos virginum, among them that are borne of Virgins; for Christ Iesus himselfe was borne of a [Page 7] Virgin, whose shooes latchet Iohn Mat. 3. 11 was not worthy to vnloose, Math. 3. 11. great was Iohn, but what to his Lord and Master Christ? a rare prea­cher, but what to that great Lawgi­uer? a baptizer with water, but what to him that came to baptize with the Spirit and Fire? This is he that héere baptized Christ: yea, he was the first that euer baptized with water to re­pentance, yea his office was to baptize in remissionem peccatorum before Christ, Luke 3. 3. to lead the people by water to him that baptized with the Spirit and fire: As one saith of him, that hée did praeire nasciturum nascendo, praedica­turum praedicando, baptizaturum bapti zando, moriturum moriendo; that in birth, baptisme, doctrine and death, hee preceded IESVS, the Reconciler of the world.

The place where hee baptized Christ, was in the Riuer Iordane: Flu­uius eximiae dulcedinis, qui in lacum Gene­zareth, Gen. 13. deinde in mare mortuum funditur: A delicate Riuer, so called, because it was composed of two Fountaines, [Page 8] the one called Ior, the other called Dan, and therfore the Riuer hath this name Iordan: In which Riuer Naaman was 2 King. 5. 14. washed and cleansed from his Lepro­sie, 2 King. 5. 14. which Riuer Eliah and Elisha diuided with their Cloake, 2. King. 2. 8, 13. In this Iordan did Iohn baptize our Lord and Sauiour Iesus Christ.

Secondly, The Baptized; Iesus: And when Iesus was baptized: Iesus: this word signifieth a Sauiour.

A name worthily giuen him from the Lord, because hee came to saue his Mat. 1. 21. people from their sinnes, Math. 1. 21. from the guilt of sinne by his imputa­tiue righteousnesse, from the punish­ment of sin by his imputatiue death and passions: the one properly resem­bled in Baptisme, the other in his last Supper.

But whether did Christ purchase this great saluation for vs iure pacti, or rigore iustit [...]e, a great question in di­uinity: by a Couenant made twixt God the Father and him, or in regard of worth for worth, that is, whether [Page 9] his merits did equalize the saluation of so many Saints?

Ans. To satisfie this question, giue mee leaue to vse a familiar compari­son.

Suppose I should say to a Porter or some such fellow, If thou wilt bring mee a burthen of an hundred weight a mile vpon thy backe, I will giu [...] thee a thousand pound for thy paines the Porter doth it, hee hath purchaset this summe, ture pacti, in regard of the couenant, but not rigore iustitiae: hi [...] paines were not answerable to th [...] gift, for I could haue had it done so; a crowne: but suppose I should mak [...] bold with a great man of worth in the like case, he hath deseru'd this rewar [...], & iure pacti & rigore iustitiae: O the dig­nity of Christs person makes his merit precious: and thus became Chris [...] our Iesus.

Obiect. But it may be demanded why CHRIST should here by Iohn b [...] baptized, that was sinlesse, baptism being a remedy against originall sin▪ For BAPTISMA of BAPTEIN sigri [...] [Page 10] a washing away, resembling the wa­shing away of sinne?

Ans▪ It is true, Christ in regard of himselfe had no néede of Baptisme: wherefore Iohn forbade him, saying, I haue neede to be baptized of thee, and commest thou to mee? yet notwith­standing, Christ vouchsafed to be bap­tized for eight especiall causes.

First, because he was bound to ful­fill the righteousnesse both of Law and Gospell, in the behalfe of man as hee told Iohn: Thus it becommeth vs to Mat▪ [...]. fulfill all righteousnesse, Math. 3. The Law inioined Circumcision, therfore Christ must be circumcised: the Gos­pel inioyned baptisme, therefore Christ must be baptized: for Christ came not to breake the Law, but to fulfill it▪

Secondly, that hee might confirme the baptisme of Iohn, to bee both re­uerend and profitable, l [...]st any should holde baptisme a vaine or friuolous thing.

Thirdly, that hee might sanctifie the water to his mysticall end (viz.) to the washing away of sinne: Hesych: [Page 11] Christus ad sacrandas aquas baptismatis in Iordane baptizatus est: that is, Christ was baptized in Iordan, to sanctifie the water of baptisme, to the mysticall washing away of sinne.

Fourthly, that hee might hereby shew his wonderfull humilitie: for Phil. [...] ▪ 6. though he were equall with God, Phil. 2. 6. yet he makes himselfe of no repu­tation, but comes euen among sinners to baptisme, who notwithstanding knew no sinne.

Fiftly, to teach vs, that as he was baptized being the head, so should wée his members: to shew that baptisme is not lightly to be respected, nor of a­ny to be neglected: therefore they that bring not their children to baptisme (as much as lyes in them) shut them out of the Kingdome of Heauen.

For Baptisme is necessary ad tol­lendam maledictionem (as saith Pareus) non vt pharmacum aut opus expiatorium: sed vt sacramentum foederis obsignatori­um: non necessitate medi [...], sed mandati [...]. not as though outward baptisme ei­ther simply saued vs, or without it no [Page 12] saluation could bee, but because it is commanded.

It is therefore necessary [...]ATAT [...] propter mandatum Dei: for the streight command of God: but not praecise, sim­pliciter, & absolute, that as those that want it should bee damned, for whom the blockish Papists haue deuised a Lymbus infantum.

Sixtly, to testifie the blessed com­munion and fellowship, that hee our head hath with vs his members, to our vnspeakable consolation.

Seuenthly, to signifie to all the world, that hee came to bee baptized with the baptisme of death: For bap­tisme doth reprensent dying to sinne: so Christ dyed for sinne: Luke 12. 50. Luk. 12. 50 I must be baptized with a baptisme, and how am I grieued, till it be ended?

Eightthly, vt veritas typo responde [...]et: that the truth may answere in euery respect the type and figure: for as the high Priest when hee was inaugura­ted, they first washed his whole body with water: Afterwards hauing put vpon him his priest-like garments, [Page 13] and brought him to the open view of the people, they sounded trumpets, and powred oyle vpon his head: Exod. 29. Exod. 29. 4, 5. Num. 10. 3 4, 5. Num. 10. 3. So Christ our Priest was washed by Iohn in Iordan, in the open assembly of much people, a voyce thundred from Heauen, and with the spirit of grace hee was anointed with Psal. 45. 7. the oyle of holinesse aboue his fellows, Psal. 45. 7.

And thus yee see the reasons why our Sauiour would be baptized.

Oh how are wee bound to his ma­iesty, that thus would vouchsafe to pay our debt: like a good Cyrenite that thus would stoope to carry our crosse, and fulfill euery part of the Law for our sakes, to saue our poore soules e­uerlastingly aliue!

Thirdly, The element: water, It is Iohns owne confession: I baptize with water.

Wee reade of many baptismes in the holy Scriptures.

First, Baptisma typicum: A typicall baptisme: wherewith Paul sayth that the Israelites were baptized of Moses [Page 14] in the sea: 1. Cor. 10. 2. That was a 1. Cor. 10. 2. type of baptisme: for as baptisme to vs is a passage by death to life: so was that passage through the sea to the shore, a passage through death to life.

Secondly, Baptisma Iudaicum: A Iewish Baptisme: wherewith Iudith is Iudith 12. [...]. Heb. 9. 10. said to haue baptized her selfe before prayer in a fountaine of water▪ Iudith 12. 7. de quo: Heb. 9. 10.

Thirdly, Baptisma Pharisaicum: A Pharisaicall Baptisme: Baptisma cali­cum, & vrceorum: A Baptisme of cups and pots, and hands before they ate: Marke.

Fourthly, Baptisma sanguinis: A bap­tisme Luk. 12. 50 of bloud: Luke 12. 50. I must bee baptized with a Baptisme, and how am I grieued till it bee ended! called bap­tisma Martyrij: A baptisme of Mar­tyrdome.

Fiftly, Baptisma aquae: called baptis­ma fluminis: A baptisme of water: wherewith Iohn baptized.

Sixtly, Baptisma Spiritus: A Bap­tisme of the Spirit: called Baptisma fla­minis: [Page 15] the baptisme of fire: wherewith Acts 2. the Apostles were baptized: Acts 2. wherewith Christ baptizeth: he shall Mat. 3. baptize with the Spirit and fire: Mat. 3.

The Spirit is compared to fire in a triple respect: for as fire doth

• Illuminare: inlighten.
• Calefacere: make warme.
• Comburere: burne vp.

So the Holy Ghost doth inlighten the vnderstanding: make warme with zeale the affection: and burne vp the drosse and corruption that is in the Soule.

But Iohn baptizeth with water.

A [...]it element for this Sacrament: For (as Augustine saith) Si Sacra­menta similitudinem quandam earum re­rum quarum sunt Sacramenta non ha­berent, vtique non essent Sacramenta: If Sacraments had not a liuely representa­tion of those things whereof they are Sacraments, they should bee no Sacra­ments.

Now water doth notably resemble Christs Spirit and bloud, and that in many respects.

[Page 16]First, as the water washeth a way filth from the body: so doth the Spirit sinne from the soule.

Secondly, as euery generation is ex humida or aquosa materia, of a wa [...]ry matter: (where vpon some of the Phi­losophers, as Thales, said that water was the beginning of all things:) So regeneration by the Spirit of grace is resembled here in the Sacrament by water.

Thirdly, as water maketh the earth fruitfull, sertill, full of increase: So that Spirit that moued vpon the wa­ters, Gen. 1. 2. makes vs fruitfull in all good workes.

Fourthly, as water doth very much refresh a man in his extremitie of heate: So the Spirit of grace refresh­eth vs in the fiercest fire and greatest heat of tribulations.

Fiftly, as water doth quenth the thirst of man and beast: So doth the Spirit of grace quench our thirst after temporall things, Ioh. 7. 37. He that is Ioh. 7. 37. a-thirst, let him come to mee, and hee shall neuer thirst more.

[Page 17]This sacramentall water is figured per aquam expiationis: by the water of Num. 19. Expiation: Numb. 19.

This sacramentall water is figured per aquam illam, by that water which Ezekiel saw goe out of the right side of the Temple, Ezek. 47.

This sacramentall water is figu­red per fontem illum, by that fountaine which the Lord promised by his Pro­phet, Zach. 13.

But this sacramentall water is e­specially figured per aquas dilu [...]ij, by the water of the floud: Gen. 7. for as that Gen. 7. water drowned the old world, so wa­ter in Baptisme (as it hath reference to the Spirit of grace) drowneth the old man, and washeth away all corruption and sinne: in which respect bap­tisme is called Lauacrum regenerationis mentanominic [...], The Lauer of regeneration, Tit 3. 5. Tit. 3. 5.

So that water (yee sée) is the ele­ment that Iohn vseth in baptisme: aqua pura, simplex, vulgaris, pure, simple, and common water: not mixt, not made, not stilled, not oyle, not blood, not fire, [Page 18] nor any other element: not salt in the mouth: not spittle in the eares and nostrils with a pronunciation of the word Ephata, be thou open: not milke, not honey, to signifie the right they haue to the heauenly Chanaan: not Chrysine or holy oyle for the anoint­ing of brest and forehead, to signifie the anointing of the Spirit: not burning lights, to signifie their deliuery from darknesse to light.

A couple of notable heretikes, Se­leucus and Hermias, baptized their children & aqua & igne, in water and fire also.

Musculus saith, that it is reported, that certaine Christians of India bap­tize their children & aqua & igne, in water and fire also, signaculo crucis per ignitum ferrum fronti impresso: branding them on the forehead with the signe of the crosse with a hot burning yron: but this is horrible and hard.

Horrible: because cursed is he that addeth or diminisheth from the Word of the Lord: Deut. 12. 32.

An horrible thing that wee should [Page 19] make our selues wiser then Christ: what Christ hath commanded to bee vsed in this Sacrament, that in the feare of God let vs do: adding nothing to the same, for that is abomination.

An hard thing to bee burned in the Sacrament: therefore wee are much bound to Christ for those Sacraments we haue, for they are very easie: the old were hard and bloudy: in Circum­cision bloud lost, in the Passeouer life lost.

The Sacraments of the New Te­stament are virtute maiora, vtilitate me­liora, actu faciliora, numero pauciora; id est, for vertue greater, for profit better, for act easier, for number fewer.

And as this Baptist here baptized with water, so wee must know that it passed his power to baptize with the Spirit and fire.

Cyprian giueth to Iohn onely out­ward baptisme.

Longobard sayth, that Iohannis ope­ratio visibilis tantum exterius Lauantis muisibilis gratia Dei Interius operantis: Iohns baptisme washed without, but [Page 20] it is Gods grace that washeth within.

Iohns baptisme was not called the baptisme of repentance, as though all that were baptized were regenerate, but because it was a signe and token of repentance.

Augustine dares not altogether de­rogate remission of sinnes from Iohns baptism, neither dares he simply giue remission of sinnes to the same.

It is not (beloued) it is not in the Ministers power to regenerate, nei­ther is there such a sacramentall vni­on twirt the signe and the signified, as he that takes the one, must of necessity take the other: then Simon Magus should haue had the Holy Ghost, for he was baptized.

Neither are they cast away that cannot come to bee baptized with wa­ter: then whither went the Thiefe that beléeued? hee was not baptized, yet in Paradise.

And whither went the child of Da­uid? It was not circumcised: surely to Heauen, for he saith, he should goe to it

[Page 21]And what became of all that dyed before the eight day, the day of Cir­cumcision? though they had not the signe, yet were they borne in the Church, and were within the com­passe of that generall couenant, I will be thy God, and the God of thy seede.

Indeede if we contemne baptisme, then it is another matter: As he that was not circumcised, should be cut off Gen. 17. from the people: Gen. 17. this is spo­ken of Adulti that contemned circum­cision.

Alas, children, if they be not brought to baptisme, and dye vnbaptized, it is not their fault: shall they bee damned for their fathers offence? God forbid: No, the child shall not beare the fa­thers Ezek. 18. sinne: Ezek. 18.

Againe, water is but a signe of the inward washing, water it selfe doth not worke regeneration.

Though it bee sayd: Except a man be borne of water and the Spirit: Ioh. 3. 5. it is the Spirit that doth regene­rate, not the water: and therefore a man may be regenerate without out­ward [Page 22] baptisme.

It is the speech of the Apostle Pe­ter: Baptisme saueth vs, not that bap­tisme that putteth away the filth of the flesh, ( viz.) water; but in that a good conscience maketh request to God; 1. Pet. 3. 21. Indeed water is sayd to 1. Pet. 3. 21 wash vs from our sinnes sacramen­tally, but not really nor substantially, that the Spirit doth.

Nay in the effectuall and complete baptisme, tollitur peccatum, non quod non sit, sed quod non obsit: non quod ad actum sed reatum: that is, sinne is taken away, not that sinne is not, but that sinne is not to condemnation: not in regard of the act, but in regard of the guilt.

Seeing then that Iohn could but baptize with water, and the Minister can giue but outward baptisme, it is Christ Iesus that baptizeth with fire: O let Parents bee instant with the Lord in prayer, that as the Minister powreth on water, so the Lord Iesus would powre on his grace, that as they are instruments of their chil­drens first birth, which is damnable [Page 23] through sinne, so they may bee instru­ments of their second birth, without which neither they nor their children shall euer sée the saluation of God.

And thus much for the Baptisme of our Lord and Sauiour IESVS CHRIST.

Secondly, Christs immediate acti­on after baptisme: Hee straight came The se­cond text. out of the water.

In this a mystery is obserued: to shew that all that are effectually bap­tized, doe presently come out of their sinnes, making no delay to serue the Lord in holinesse.

O that this were verified of all that are baptized.

Wée sée then what God requireth at our hands, that when wee are little ones, euen in our infancy (for then wee are baptized) wee sacrifice our soules and bodies to the seruice of our God: for the Lord looketh for the Alpha of our liues as well as the O meg [...], for praise euen out of the mouth [Page 24] of Babes and sucklings.

All therefore that are baptized, and yet deserre their repentance, here are iustly reprehended.

It was Saint Augustines fault be­fore his conuersion: Ignosce pater, ig­nosce: pardon me (O Lord) pardon: At noli modo: but not now: let mee sinne in my youth, and pardon mee in mine age.

But let such persons beware of a double danger.

• Suddaine death.
• Hardnesse of heart.

Life is vncertaine, who knowes it not? Let vs therefore with the wise Virgins bee alwayes surnisht with the candle of faith, and the oyle of loue in the Lampes of our soules, that so we be not excluded the bride-chamber of glory.

Againe, let all such desperate wret­ches know, that custome in sinne har­dens the heart of a sinner: Qui non est bodie, c [...]as n [...]nus aptus e [...]t: He that is not sit for repen [...]ance to day, will be lesse to [...] euen as a ruinous house, the [Page 25] longer it is let runne, the more it will aske to repayre: and as a nayle, the more blowes a man gines it, the har­der will it be to pull out.

Let vs therefore, while it is said to day, resolue perfect obedience to our God: while the Lord speaketh, make him speedy answere: Let there bee an eccho resounding in the thickets of our hearts, as was in the heart of Da­uid, Psal. 27. 8. Seeke ye my face: thy Psal. 2 [...] [...]. face Lord will I seeke: that hauing regarded the Lord and his seruice in time, the Lord may reward vs with his blessed fauour, not for a time, but for euer.

Thus much for Christs immediate action after Baptisme.

Thirdly, Gods, of Christs miracu­lous approbation:

• by Vision.
• by Voyce.

By Vision two wayes,

• [Page 26]by the heauens appertion.
• by the Spirits descension.

First, by the heauens appertion:

And behold, the heauens were ope­ned Text. to him.

Behold: Ecce: loe.

This word is vsed in holy Writ 600. times; a word euer placed before matters of great waight and moment; whervpon Bernard calls it notam stelli­feram: a starry note, pointing out extra­ordinary matters reuealed, as the Star pointed out Christ to the Wise­men, and stood ouer the house where he lay.

Sometimes placed before Gods in­expressible merctes: as Esay. 7. 14 Behold, a Virgin shall conceine and Esay. 7. beare a Sonne, and his name shall bee called IMMANVEL.

Sometimes before his invtterable iudgements, as Amos 8. Behold, I will bring a famine vpon you, not a fa­mine of bread or of wine (which of [Page 27] outward deaths, I know none worse then staruing to death) but a famine of hearing the Word of the Lord: and ye shall goe from sea to sea, and coast to coast (as little account as you make of Sermons now) and shall not finde it.

The exposition of this word, you may finde by comparing Math. the 6. Math. 6. Luke. 12 with Luke 12. for S. Mathew speak­ing of GODS prouidence for the Fowles of the ayre, vseth the word Behold: Behold the Fowles of the ayre. Saint Luke speaking of the selfesame subiect, vseth the word Consider. Con­sider the Rauens, &c So that Behold is as much as Consider, or seriously perpend what it is that shal be spoken.

The vse of this word is, to stirre vp auditories diligently to attend to those things that make for Gods glo­ry, and the euerlasting peace of their owne soules.

The heauens were opened to him. Text.

The heauens haue béene opened to many, as you may reade in the Scrip­tures of God.

• [Page 28]1. To Steuen martyred, Act. 7. 56.
  Act. 7. 56.
• 2. To Peter in prayer deuoted, Acts. 10.
• 3. To Christ transfigured Math. 17. 5.
• 4. To Christ ascended, Acts 1. 9.
• 5. To Christ here baptized.

And when Iesus was baptized, be­hold, the heauens were opened to him.

By the heauens apertion, many times is vnderstood the manifestation of the glory of God▪ but héere it doth signifie, visibilis coeli scissura [...], ita vt Iohannes perspicere potuit, aliquid planetis & austris superius: the diuision of the visible heauens, whereby Iohn saw som­thing higher than the Planets and Starres: and therfore Mark saith, that the heauens were clouen in twaine, Marke 1. 10. Ma [...]. 1. 10.

But by this visible scissure and cleft of the heauens is signified:

• 1. The presence of God▪
• 2. That Christ himselfe came from thence, to reueale to man the secret will of his heauenly Father.
• 3. That hee it was that should re­concile [Page 29] all things both in heauen and earth to God, Colos. 1. 20
  Col. 1 [...]
• 4. That Christ Iesus opened the Kingdome of heauen to all beleeuers, which Adam by sinne had shut.
• 5. That all that are effectually bap­tized, haue heauen opened vnto them, and the Lord God ready to imbrace them to glory.

O the power and force of baptisme it opened that which all the creatures of heauen and earth were not able to open: Lord shew the like power in baptisme this day, open the Kingdome of Heauen to this Infant that shall be baptized, and receiue it for thy Christs sake into thine euerlasting fauour and saluation.

Thus much for the first vision.

The Spirits descension.

And Iohn saw the Spirit of GOD T [...]t. descending like a Doue, and lighting vpon him.

That wee may the better lay open the true sence of these words, foure questions must be propounded.

First, how Iohn is said to see the [Page 30] Spirit of God, the spirit of God being inuisible?

Ans. It is, impropria locutio, an im­proper spéech, for Iohn could neither see Spiritus essentiam, nor virtutem, nei­ther the essence nor yet the power of the Spirit of God: but here the Spi­rit of God is said to be seene, quia prae­sentiae sue signum demonstratur & cerni­tur: because the signe of his presence (namely, the Doue) was seene by Iohn. it is locutio me tanonymica, an e­tanonymicall speech, whereby the name of the signified is giuen to the signe: as the bread is called Christs body, and Baptisme regeneration.

Secondly, how is the Spirit of God said to descend vpon Christ, when he was in Christ before, and is (being infinite) euery where?

Ans. This also is an improper speech: but because Christs authori­tie might bee declared among men, and now Christ being to performe the office of a Redeemer, might bee an­swerably furnisht with the power of Grace, therefore the Spirit of God [Page 31] is said in visible signe to descend vp­on him.

Esayes Prophesie is here fulfilled: The Spirit of the Lord is vpon mee, Esa. 61. 1. therefore hath the Lord anointed mee to preach good things to the poore, &c. Esay. 61. 1.

Thirdly, why did the holy Ghost descend in the forme of a Doue, rather than in fiery forme, as sometimes he somtimes he did vpon the Apostles▪

Ans. This was done, (as it is con­iectured) not only to demonstrate the Doue-like qualities of the Spirit of God and of Christ; but especially to shew, quàm blande & comiter Christus vocaret in spem salutis peccatores: how kindly, louingly, and gently IESVS CHRIST should call sinners to repen­tance and saluation.

The truth whereof maintained is by the Prophet Esay: A bruised reede he shall not breake, and smoking flaxe shall he not quench.

Fourthly, whether was this a na­turall Doue from the common slight, or onely a spectrum, an apparition, and [Page 32] no body: or a body substantiall out of the elements formed by God, of all birds likest a Doue?

Ans. Luke saith it was like a Doue, Luke 3. 22. therefore not a naturall Doue: Luke 3. 22. And surely it was not an appa­rition without substance, but without all doubt it was a substantiall crea­ture, much like a Doue, vel ex nihilo, vel e [...] elementis formata, formed either of nothing, or out of the elements, as was that Starre that led to Christ, and resolued againe into his first mat­ter, the pleasure of God performed by it.

Vpon euery one therefore that is effectually baptized, this Doue-like Spirit descendeth, making vs of Ly­ons, Lambes; of Vultures Doues; of crooked and peruerse, harmelesse gen­tle, and kinde, bringing vs likewise newes with the Doue of Noah, that the floud of sinne is downe, and that all is well twirt God and vs.

Lord, let thy Done-like Spirit this day descend, with the Oliue leafe of thy fauor vpon this thine Oliu [...] plant, [Page 33] and of the childe of wrath, make him in Christ heyre apparant to the crown of saluation.

Thus much for the second vision.

Now for the voyce that was heard from heauen: And loe, a voyce came from heauen, &c.

The voyce of God concerning Christ, hath thrée times swéetly soun­ded from heauen: In his Agony and Passion: Iohn 12. 27, 28. propter no­stram redemptionem: For our redempti­on.

In his transfiguration: Math. 17. 5. Mat. 17 Propter nostra [...] glorificationem: For our glorification.

And héere in baptisme: Propter no­stram adoptionem: for our adoption.

And lo, a voyce came from Heauen, saying, &c.

Aperitur hi [...] mysterium Trinitatis▪ saith one: In this Scripture the Trinitie of Persons with God is manifest [...] expressed: For Patris vox auditur, [...] humanitas conspicitur, Spiritus [...] signum perspicitur: the Father is heard, [Page 34] the Sunne seene, and the Holy Ghost in visible signe perceiued.

The foolish Papists say, that there is no such mention of the Trinity in the Scriptures. Indéede the litterall word is not found in the Scriptures, but if they would put on their specta­cles, and look, they should soone finde the substance of the same; namely, the vnity of essence, and Trinity of per­sons, that is with God.

As in De [...]teronomy: Audi Israel, De [...]t. [...]. Deus Deus noster Deus vnus est: God our God is God onely: Deut. 6. Why doth Moses mention the name of God thrice, but to shew the distinction of the persons Diuine? why doth he put the word ( vnus, that is, onely) but to shew the vnity of their Essence? why is ( noster, that is, our) put to God in the second place, not in the first or last, but to shew that the second per­son should take our nature vpon him?

Againe in [...]say: Sanctus, sanctus, sanctus, Deus exerciti [...]um, plena est omnis [...]erra gloria c [...]: Holy, holy, holy, Lord God of hosts: heere is the Trinity of [Page 35] the Persons: the earth is full of thy glory: thy; here is the vnity of their Essence.

For though God bee simplicissimus, most simple, in respect of his Essence, yet is he trin [...]s ratione personarum, three in regard of his persons.

One example or two more let mee giue you hereof.

In the first verse of the Booke of God, Creauit Elohim Coelum & terram: GOD created the Heauen and the earth: Gen. 1. 1. the Verbe singular, Gen. 1. 1. ( Creauit) noteth out the one and most simple Essence of God: the substan­tiue plurall ( Elohim, not El singu­lar) points out the Trinity of per­sons.

Againe, in the same Chapter, Facia­mus Gen. 1. 26. hom [...]em ad imaginem nostram: Let vs make ma [...] after our owne Image: Gen. [...] 26. faciamus, sheweth the plu­rality of persons, and nostram the vni­ty of Essence.

Againe, in the Gospell of Mathew Baptiz [...] [...], & Spiritus san [...]t [...]: B [...]ptize them in [...] [Page 36] Name of the Father, the Sonne, and of the holy Ghost: Math. 28. 1 [...] ▪ in nomi­ne, Mat. 28. 19 not nominibus: in the name, not names: here is the vnity of Essence: of the Father, Sonne, and holy Ghost: here is the Trinity of persons.

Augustine illustrates this mysterie by a Simile from the Sunne and Fire.

We sée the Sunne in the heauens,

• Running:
• Shining:
• Giuing heate

• Mouing:
• Light:
• Heate.

Now thou Arrian, if thou canst di­uide the Sunne and Fire▪ diuide thou also the Trinity: No, the Trinity must be distinguished, but by no means diuided.

The holy Ghost is called digitus Dei: the finger of God: the Sonne is called, manus Patris, the hand of the Father. As therefore the finger in [Page 37] the hand, and the hand in the body, so of the same Essence and Substance is the Father, the Sonne, and the holy Ghost.

But to search too much into this mysterie, is dangerous, as saith Ber­nard: To enquire too much of the Tri­nitie, is peruerse curiosity: to beleeue as the holy Church holdeth, is faith and securitie: To see as it is, is most absolute selicitie.

I remember an olde report that runnes of Alanus, who promised his auditorie to discourse next Sabbath following the mysterie of the Trini­ty: It hapned (as he meditated by the Sea side) hee saw a young boy goe about with a shell or spoone to empty the water of the Sea into a little hole: Alanus demanded of him what hee meant? I intend (saith he) to bring the whole Sea into this hole. Why goest thou about a thing impossible, answered Alanus? So doest thou (saith the boy) vnto him: for it is as possi­ble for me to bring the whole sea into this hole, as for thee thorowly to dis­course [Page 38] the mystery of the Trinitie. Alanus being very much dismayd, and comming into the Pulpit, his au­ditorie looking for the performance of his promise, was silent for a pretty space, at last brake out into these words: Sufficit vobis vidisse Alanum: it is enough for you to haue seene Ala­nus; for to vtter that which I promi­sed, is aboue my reach: and so came downe.

So surceasing the prosecution of this mysticall point any further, I come to another obseruation from hence, and hasten to an end.

And that is this:

As the whole Trinity was present at the Baptisme of Christ, so it is the pleasure of Christ, that euery of vs should be baptized in the name of the whole Trinitie.

Not in the name of one person a­lone:

Nor in the name of any creature.

Obiection.

But against the first may bee obie­cted that in the Acts: where Peter ex­horts [Page 39] them to be baptized in the name Act. 2. 38. of IESVS, Acts 2. 38. and no more persons mentioned▪

Answere.

He speaks not there of the forme of Baptisme, but shewes that the whole effect thereof consists in Iesus Christ: Againe, vnder the name of IESVS the other persons are comprehended.

Obiection.

Against the second may be obiected that in the Corinths: The Israelites were baptized in [...] Mosen: vnto Moses 1. Cor. 10, [...] ▪ in the clo [...]d and sea, 1. Cor. 10. 2.

Answere.

It is an Hebrew phrase: and in Mo­sen, vnto Moses, is as much as per Mo­sen, by Moses▪ as Augustine saith: Duce Mose, seu Mosis ministerio: by the mini­stery of Moses.

Ambrose sayth: they were bapti­zed into M [...]ses, that is, duce Mose foe­liciter transi [...]runt, & erapti sunt morte: Moses leading them, they passed the Sea without dange [...], and were s [...]ued from death.

Or, in Mosen, into Moses, in [...] [Page 40] nam, & legem Mosis: into the doctrine and law of Moses: as those twelue are sayd to be baptized in baptisma Io­hannis: vnto Iohns baptisme, Acts 19. Act. 19. [...]. 3. 7. that is, in doctrinam Iohannis: vn­to Iohns doctrine, as writeth that lear­ned man Pareus: so the like phrase is vsed, Exod. 14. & 19. Where the peo­ple Exod 14. & 19. are said to haue beleeued in Moses: that is, in Deum per Mosen: in God by Moses.

This is my beloued Sonne▪ Text.

• Onely.
• Naturall.
• Consubstantiall.
• Coeternall.

We are but by adoption Gods chil­dren.

O the wonderfull loue of God the Father to vs▪ that would vouchsafe to giue vs his Son, his onely Sonne, his onely beloued Sonne, that whoso­euer [...] beleeueth in him should not pe­rish, but haue life euerlasting▪ Ioh. 3. 16.

[Page 41] In whom I am well pleased. Text.

In quo oblector: In whom I am wonderfully delighted, as sayth 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:

So that these words doe testifie that Iesus Christ is that worthy Media­tor, in whom the world is reconciled to God.

Let vs not therefore goe to Rome for a pardon, nor to Mahomet for a blessing, nor to the Magician for counsell, nor to the Sorcerer for skill; but let vs [...]locke to Iesus our Redeemer, in whom onely we shall finde GOD [Page 42] well pleased with vs, saying with Peter: Quo ibimus? Whither shall wee goe, for thou hast the words of eter­nall life?

There is in the world a foure-fold Call, yet but one salutiferous.

The Diuell sayth, Come vnto me, sed destruam, I will destroy you.

The World sayth, Follow me, sed decipiam, I will deceiue you.

The Flesh sayth, Follow me, sed de [...]icia [...], I will faile you.

Christ onely saith; Come vnto me, & egore [...]ciam, I will refresh you.

Christ now knocketh at the doores of your hearts, and would gladly come in and dine and sup with you: Ren [...] [...]. 20. drine him not out of your countrey, as did the clay headed Ga­darens: Shut him not out of your hou­ses, as did the [...]u [...]lling Bethleemites; but be yee open, ye euerlasting doores, that the King of glory may come in: that hauing giuen the Lord Christ entertainment into the houses of your hearts in this life, hee may vouch­safe to put you all in possession of [Page 43] his heauenly mansions in the life to come.

To the which most blessed place of glory, the Lord bring euery soule of vs at the day of our death and dissolu­tion; and that for Iesus Christs sake his beloued Sonne, in whom onely he is well pleased, to whom with God the Father, and God the blessed Spi­rit, thrée great persons, but one Essen­tiall Godhead, be offered vp all praise and thanksgiuing, euen from the bottome of our hearts this day and euermore. Amen