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¶ TORMENTING TOPHET, OR A terrible description of Hell, able to breake the hardest heart, and cause it quake and tremble. Esay 30.33. Tophet is prepared of old;
¶ TORMENTING TOPHET, OR A terrible description of Hell, able to break the Hardest heart, and cause it quake and tremble. Isaiah 30.33. Tophet is prepared of old;
¶ j-vvg np1, cc dt j n1 pp-f n1, j pc-acp vvi dt js n1, cc n1 pn31 vvi cc vvi. np1 crd. np1 vbz vvn pp-f j;
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it is euen prepared for the King: he hath made it deepe and large: the burning thereof is fire & much wood:
it is even prepared for the King: he hath made it deep and large: the burning thereof is fire & much wood:
pn31 vbz av vvn p-acp dt n1: pns31 vhz vvn pn31 av-jn cc j: dt j-vvg av vbz n1 cc d n1:
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the breath of the Lord like a Riuer of Brimstone doth kindle it.
the breath of the Lord like a River of Brimstone does kindle it.
dt n1 pp-f dt n1 av-j dt n1 pp-f n1 vdz vvi pn31.
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ALbeit the Lord in the beginning created man in glorious manner, omninō ad imaginem sui, ratione sapientem, vita innocentem, dominio potentem, altogether after his own most glorious image, in purity,
ALbeit the Lord in the beginning created man in glorious manner, omninon ad imaginem sui, ratione sapientem, vita innocentem, Dominion potentem, altogether After his own most glorious image, in purity,
cs dt n1 p-acp dt n1 vvd n1 p-acp j n1, vvb fw-la fw-la fw-la, fw-la fw-la, fw-la fw-la, fw-la fw-la, av p-acp po31 d av-ds j n1, p-acp n1,
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and in perfection of holinesse both in soule and body :and in perfection of holiness both in soul and body:
cc p-acp n1 pp-f n1 av-d p-acp n1 cc n1:
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yet withall, he gaue him naturam flexibilem, a mutable and changeable nature, creating him inpotestate standi, seuposse cadendi:
yet withal, he gave him naturam flexibilem, a mutable and changeable nature, creating him inpotestate standi, seuposse cadendi:
av av, pns31 vvd pno31 fw-la fw-la, dt j cc j n1, vvg pno31 fw-la fw-la, vvb fw-la:
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in power of standing, and in possibilitie of falling: in power of standing, and in possibility of falling:
p-acp n1 pp-f vvg, cc p-acp n1 pp-f vvg:
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power of standing, that he had from God his creatour, possibility of falling, that he had from himselfe, being a creature.
power of standing, that he had from God his creator, possibility of falling, that he had from himself, being a creature.
n1 pp-f vvg, cst pns31 vhd p-acp np1 po31 n1, n1 pp-f vvg, cst pns31 vhd p-acp px31, vbg dt n1.
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A reason whereof S. Augustine giueth in his booke of Confessions: Because the Lord created man ex nihilo: of nothing : A reason whereof S. Augustine gives in his book of Confessions: Because the Lord created man ex nihilo: of nothing:
dt n1 c-crq n1 np1 vvz p-acp po31 n1 pp-f n2: p-acp dt n1 vvn n1 fw-la fw-la: pp-f pix:
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therefore hee left in man possibility to returne in nihilum: into nothing, if he obey'd not the will of his Maker.
Therefore he left in man possibility to return in nihilum: into nothing, if he obeyed not the will of his Maker.
av pns31 vvd p-acp n1 n1 pc-acp vvi p-acp fw-la: p-acp pix, cs pns31 vvd xx dt n1 pp-f po31 n1.
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And as Basil sayth, Si Deus dedisset Adae naturam immutabilem, deos potius quàm homines condidisset: id est: And as Basil say, Si Deus dedisset Adam naturam immutabilem, Gods potius quàm homines condidisset: id est:
cc p-acp np1 vvz, fw-mi fw-la fw-la np1 fw-la fw-la, fw-la fw-la fw-la fw-la fw-la: fw-la fw-la:
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If God had giuen Adam an immutable and vnchangeable nature hee had created a God, not a man: If God had given Adam an immutable and unchangeable nature he had created a God, not a man:
cs np1 vhd vvn np1 dt j cc j-u n1 pns31 vhd vvn dt n1, xx dt n1:
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for this is a mayne trueth in Diuinity, immutabiliter esse bonum, proprium soliusest Dei: id est, to be immutably, and vnchangeablie good, onely proper to God.
for this is a main truth in Divinity, immutabiliter esse bonum, proprium soliusest Dei: id est, to be immutably, and unchangeably good, only proper to God.
p-acp d vbz dt n1 n1 p-acp n1, fw-la fw-la fw-la, fw-la js fw-la: fw-la fw-la, pc-acp vbi av-j, cc av-j j, av-j j p-acp np1.
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Adam therefore being thus created, that hee might eyther stand or fall, by the Diuels subtill suggestion,Adam Therefore being thus created, that he might either stand or fallen, by the Devils subtle suggestion,
np1 av vbg av vvn, cst pns31 vmd av-d vvi cc vvi, p-acp dt ng1 j n1,
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and by the abuse of his owne free will, receyued a double downefall, the fall of sinne by disobedience,
and by the abuse of his own free will, received a double downfall, the fallen of sin by disobedience,
cc p-acp dt n1 pp-f po31 d j n1, vvd dt j-jn n1, dt n1 pp-f n1 p-acp n1,
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and the fall of death by sinne, the last fall being the wages of the first fall,
and the fallen of death by sin, the last fallen being the wages of the First fallen,
cc dt n1 pp-f n1 p-acp n1, dt ord n1 vbg dt n2 pp-f dt ord n1,
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as ye may reade in the last verse of the sixt to the Romanes, The wages of sinne is death.
as you may read in the last verse of the sixt to the Romans, The wages of sin is death.
c-acp pn22 vmb vvi p-acp dt ord n1 pp-f dt ord p-acp dt njp2, dt n2 pp-f n1 vbz n1.
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The Lord therefore hauing pitty vpon this his miserable estate, vouchsafed in his Sonne to shew mercy vpon some by election to saluation: The Lord Therefore having pity upon this his miserable estate, vouchsafed in his Son to show mercy upon Some by election to salvation:
dt n1 av vhg n1 p-acp d po31 j n1, vvn p-acp po31 n1 pc-acp vvi n1 p-acp d p-acp n1 p-acp n1:
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as to shew iustice vpon other some by reprobation to damnation.
as to show Justice upon other Some by reprobation to damnation.
c-acp pc-acp vvi n1 p-acp j-jn d p-acp n1 p-acp n1.
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According to which irreuocable decree, the Lord hath prepared euen from the foundations of the earth, answerable places:
According to which irrevocable Decree, the Lord hath prepared even from the foundations of the earth, answerable places:
vvg p-acp r-crq j n1, dt n1 vhz vvn av p-acp dt n2 pp-f dt n1, j n2:
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a glorious habitation for the one, and a terrible dungeon for the other.
a glorious habitation for the one, and a terrible dungeon for the other.
dt j n1 p-acp dt pi, cc dt j n1 p-acp dt n-jn.
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Which generall truth is confirmed in the words of my Text, hauing particular reference to the reprobat Assyrians. For as the Lord in his mercy doth promise in this Chapter to his people repenting them of their sinnes, manifold blessings, spirituall and corporall, temporall and eternall:
Which general truth is confirmed in the words of my Text, having particular Referente to the Reprobate Assyrians. For as the Lord in his mercy does promise in this Chapter to his people repenting them of their Sins, manifold blessings, spiritual and corporal, temporal and Eternal:
r-crq j n1 vbz vvn p-acp dt n2 pp-f po11 n1, vhg j n1 p-acp dt n1 njp2. c-acp p-acp dt n1 p-acp po31 n1 vdz vvi p-acp d n1 p-acp po31 n1 vvg pno32 pp-f po32 n2, j n2, j cc j, j cc j:
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so doth he threaten in his iustice terrible vengeance to their enemies, the idolatrous Babylonians and Assyrians, not onely temporall,
so does he threaten in his Justice terrible vengeance to their enemies, the idolatrous Babylonians and Assyrians, not only temporal,
av vdz pns31 vvi p-acp po31 n1 j n1 p-acp po32 n2, dt j njp2 cc njp2, xx av-j j,
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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.
but also Eternal, not to the mean Subject alone, but to the King himself, saying: Tophet is prepared of old, it is even prepared for the King, etc.
cc-acp av j, xx p-acp dt j n-jn av-j, cc-acp p-acp dt n1 px31, vvg: np1 vbz vvn pp-f j, pn31 vbz av vvn p-acp dt n1, av
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Not to insist therefore too long vpon introductions, lest it should be sayde to mee,
Not to insist Therefore too long upon introductions, lest it should be said to me,
xx pc-acp vvi av av av-j p-acp n2, cs pn31 vmd vbi vvn p-acp pno11,
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as once a flowting Cynicke sayde to the Citizens of Myndus, a little City with great Gates:
as once a flouting Cynic said to the Citizens of Myndus, a little city with great Gates:
c-acp a-acp dt j-vvg n1 vvd p-acp dt n2 pp-f np1, dt j n1 p-acp j n2:
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Shut your Gates lest your City runne out: Shut your Gates lest your city run out:
vvb po22 n2 cs po22 n1 vvi av:
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I come to the Text it selfe, which containeth in it a terrible and lamentable description of Hell, prepared of olde for the tormenting of all vngodly people of the world, of what estate or condition soeuer they be, euen for the King.
I come to the Text it self, which Containeth in it a terrible and lamentable description of Hell, prepared of old for the tormenting of all ungodly people of the world, of what estate or condition soever they be, even for the King.
pns11 vvb p-acp dt n1 pn31 n1, r-crq vvz p-acp pn31 dt j cc j n1 pp-f n1, vvn pp-f j c-acp dt n-vvg pp-f d j n1 pp-f dt n1, pp-f r-crq n1 cc n1 av pns32 vbb, av p-acp dt n1.
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For Tophet is prepared of olde, it is euen prepared for the King, &c. For Tophet is prepared of old, it is even prepared for the King, etc.
p-acp np1 vbz vvn pp-f j, pn31 vbz av vvn p-acp dt n1, av
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In which terrible Description of Hell, I obserue so many seuerals, as the Beast had heads in the Reuelation, that must be tormented in her.
In which terrible Description of Hell, I observe so many severals, as the Beast had Heads in the Revelation, that must be tormented in her.
p-acp r-crq j n1 pp-f n1, pns11 vvb av d n2-j, c-acp dt n1 vhd n2 p-acp dt n1, cst vmb vbi vvn p-acp pno31.
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First, the certainety of this place of torment: Tophet is prepared of old. Secondly, The parties for whom:
First, the certainty of this place of torment: Tophet is prepared of old. Secondly, The parties for whom:
ord, dt n1 pp-f d n1 pp-f n1: np1 vbz vvn pp-f j. ord, dt n2 p-acp ro-crq:
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for all vngodly wretches, yea euen for the King: It is euen prepared for the King.
for all ungodly wretches, yea even for the King: It is even prepared for the King.
c-acp d j n2, uh av p-acp dt n1: pn31 vbz av vvn p-acp dt n1.
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Thirdly, the impossibility of getting out, once in: He hath made it deepe. Fourthly, the great number that shall bee tormented in her: expressed in this word, Large.
Thirdly, the impossibility of getting out, once in: He hath made it deep. Fourthly, the great number that shall be tormented in her: expressed in this word, Large.
ord, dt n1 pp-f vvg av, a-acp p-acp: pns31 vhz vvn pn31 av-jn. ord, dt j n1 cst vmb vbi vvn p-acp pno31: vvd p-acp d n1, j.
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Fiftly, the extremity and bitternes of the torments of Tophet: the burning there of is fire.
Fifty, the extremity and bitterness of the torments of Tophet: the burning there of is fire.
ord, dt n1 cc n1 pp-f dt n2 pp-f np1: dt j-vvg a-acp pp-f vbz n1.
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Sixtly, the eternity and euerlastingnesse of the torments of Tophet: Much wood, so much as shall neuer be wasted.
Sixty, the eternity and everlastingness of the torments of Tophet: Much wood, so much as shall never be wasted.
ord, dt n1 cc n1 pp-f dt n2 pp-f np1: d n1, av av-d c-acp vmb av-x vbi vvn.
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Seuently, the Authour or inflictour of these fearefull tortures: & that is the Lord offended:
Seuently, the Author or Inflictor of these fearful tortures: & that is the Lord offended:
crd, dt n1 cc n1 pp-f d j n2: cc cst vbz dt n1 vvn:
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in these words, The breath of the Lord like a riuer of brimstone doth kindle it:
in these words, The breath of the Lord like a river of brimstone does kindle it:
p-acp d n2, dt n1 pp-f dt n1 av-j dt n1 pp-f n1 vdz vvi pn31:
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wherein I note the seuerity of God against sinne and sinners. The certainety of this place of torment is here described by three:
wherein I note the severity of God against sin and Sinners. The certainty of this place of torment is Here described by three:
c-crq pns11 vvb dt n1 pp-f np1 p-acp n1 cc n2. dt n1 pp-f d n1 pp-f n1 vbz av vvn p-acp crd:
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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 olde. Tophet is prepared of old. 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.
p-acp dt n1, p-acp dt n1, p-acp dt n1. ord, p-acp dt n1: np1. ord, p-acp dt n1: vbz vvn. ord, p-acp dt n1: pp-f j. np1 vbz vvn pp-f j.
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This Tophet was a valley neare vnto Ierusalem, iuxta piscinam fullonis & agrum Acheldema, ad austrum Sion: This Tophet was a valley near unto Ierusalem, Next piscinam fullonis & agrum Aceldama, ad austrum Sion:
d np1 vbds dt n1 av-j p-acp np1, fw-la fw-la fw-la cc fw-la np1, fw-la fw-la np1:
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that is, Neare to the Fullers poole and the field Acheldema, on the South side of Sion:
that is, Near to the Fullers pool and the field Aceldama, on the South side of Sion:
cst vbz, av-j p-acp dt ng1 n1 cc dt n1 np1, p-acp dt n1 n1 pp-f np1:
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Called also Gehinnom, the valley or dale of Hinnom: Quialoeus iste in praedio erat viri cuiusdam Hinnom dicti:
Called also Gehenna, the valley or dale of Hinnom: Quialoeus iste in praedio erat viri cuiusdam Hinnom dicti:
vvd av np1, dt n1 cc n1 pp-f np1: np1 fw-la p-acp fw-la fw-la fw-la fw-la np1 fw-la:
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Because this place was in the possession of a certaine man called Hinnom :Because this place was in the possession of a certain man called Hinnom:
c-acp d n1 vbds p-acp dt n1 pp-f dt j n1 vvn np1:
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as sayth Aretius: In which place the Iewes (following the cursed example of the Ammonites ) did sacrifice their children in the fire to the idol Moloch, Quempro Mercurio colebant: as say Aretius: In which place the Iewes (following the cursed Exampl of the Ammonites) did sacrifice their children in the fire to the idol Moloch, Quempro Mercury colebant:
c-acp vvz np1: p-acp r-crq n1 dt npg1 (vvg dt j-vvn n1 pp-f dt np2) vdd vvi po32 n2 p-acp dt n1 p-acp dt n1 np1, np1 np1 fw-la:
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whom they worshipped for Mercurie, as sayth Montanus: or rather, pro Saturno colebant, for Saturne, as sayth Scultetus, Quena Poetae proprios fingunt deuorasse filios:
whom they worshipped for Mercury, as say Montanus: or rather, Pro Saturn colebant, for Saturn, as say Scultetus, Quena Poetae proprios fingunt deuorasse Sons:
r-crq pns32 vvd p-acp np1, c-acp vvz np1: cc av-c, fw-la np1 fw-la, c-acp np1, c-acp vvz np1, np1 fw-la n2 vvb n1 n2:
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whom the Poets fained to haue deuoured his owne children. whom the Poets feigned to have devoured his own children.
r-crq dt n2 vvd pc-acp vhi vvn po31 d n2.
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This Moloch was Idolum aereum, concauum, passis brachijs, ad excipiendos infantes sacro nefario destinatos, subiectis prunis torrendos: that is, A brazen Idoll, hollow within, his hands spred abroad, to receiue infants that were through their cursed Idolatry tortured in the fire, and sacrificed to him:
This Moloch was Idolum Aereum, concauum, passis brachijs, ad excipiendos Infants Sacred nefario destinatos, subiectis prunis torrendos: that is, A brazen Idol, hollow within, his hands spread abroad, to receive Infants that were through their cursed Idolatry tortured in the fire, and sacrificed to him:
d np1 vbds np1 fw-la, fw-la, fw-la fw-la, fw-la fw-la n2 fw-la fw-la fw-la, fw-la fw-la fw-la: cst vbz, dt j n1, j-jn p-acp, po31 n2 vvd av, pc-acp vvi n2 cst vbdr p-acp po32 j-vvn n1 vvn p-acp dt n1, cc vvn p-acp pno31:
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as writeth Scultetus. Snepfsius describeth this Idoll on this manner: Idoli statua erat cuprea (sic enim annotarunt Hebraei) porrigens brachia ad excipiendos pueros:
as Writeth Scultetus. Snepfsius Describeth this Idol on this manner: Idols statua erat cuprea (sic enim annotarunt Hebrews) porrigens branchia ad excipiendos pueros:
c-acp vvz np1. np1 vvz d n1 p-acp d n1: np1 n1 fw-la fw-la (fw-la fw-la fw-la np1) n1 n1 fw-la fw-la n2:
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that is, This Idoll was made of Copper (so the Hebrewes haue obserued) stretching forth his hands to receyue those massacred children.
that is, This Idol was made of Copper (so the Hebrews have observed) stretching forth his hands to receive those massacred children.
cst vbz, d n1 vbds vvn pp-f n1 (av dt njpg2 vhi vvn) vvg av po31 n2 pc-acp vvi d j-vvn n2.
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The Iewes more at large write of him, that hee was of a great stature, and hollow within, hauing seuen places or chambers within him:
The Iewes more At large writ of him, that he was of a great stature, and hollow within, having seuen places or chambers within him:
dt np2 n1 p-acp j n1 pp-f pno31, cst pns31 vbds pp-f dt j n1, cc j-jn p-acp, vhg crd n2 cc n2 p-acp pno31:
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the first, to receiue meale offered: the second, Turtle Doues: the third, a Sheepe: the fourth, a Ramme: the fift a Calfe: the sixt, an Oxe: the seuenth, a Child:
the First, to receive meal offered: the second, Turtle Dove: the third, a Sheep: the fourth, a Ram: the fift a Calf: the sixt, an Ox: the Seventh, a Child:
dt ord, pc-acp vvi n1 vvn: dt ord, n1 n2: dt ord, dt n1: dt ord, dt n1: dt ord dt n1: dt ord, dt n1: dt ord, dt n1:
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he was faced like a Calfe, imitating the idolatry of Egypt: his hands were euer stretched out to receyue bribes and gifts:
he was faced like a Calf, imitating the idolatry of Egypt: his hands were ever stretched out to receive Bribes and Gifts:
pns31 vbds vvn av-j dt n1, vvg dt n1 pp-f np1: png31 n2 vbdr av vvn av pc-acp vvi n2 cc n2:
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his Priests were called Chemmarims, because they were smoked with the incense offered to Idols, of whom yee may reade, 2. King. 23.5. Hos. 10.5. Sephan. 1.4. This Tophet or valley of Hinnom was put downe by good King Iosiah, and in contempt thereof, dead carrions and the of-scowrings of Ierusalem commaunded to be cast.
his Priests were called Chemarims, Because they were smoked with the incense offered to Idols, of whom ye may read, 2. King. 23.5. Hos. 10.5. Sephan. 1.4. This Tophet or valley of Hinnom was put down by good King Josiah, and in contempt thereof, dead carrions and the of-scowrings of Ierusalem commanded to be cast.
po31 n2 vbdr vvn n2, c-acp pns32 vbdr vvn p-acp dt n1 vvd p-acp n2, pp-f ro-crq pn22 vmb vvi, crd n1. crd. np1 crd. np1. crd. d np1 cc n1 pp-f np1 vbds vvn a-acp p-acp j n1 np1, cc p-acp n1 av, j n2 cc dt j pp-f np1 vvd pc-acp vbi vvn.
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The Iewes report, that in Tophet there was a deepe ditch, which they called Os inferni, the mouth of hell, which neuer could be filled:
The Iewes report, that in Tophet there was a deep ditch, which they called Os inferni, the Mouth of hell, which never could be filled:
dt np2 n1, cst p-acp np1 a-acp vbds dt j-jn n1, r-crq pns32 vvd fw-la fw-la, dt n1 pp-f n1, r-crq av-x vmd vbi vvn:
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into which the Chaldeans hauing slain the Israelits, threw them.
into which the Chaldeans having slave the Israelites, threw them.
p-acp r-crq dt njp2 vhg vvn dt np2, vvd pno32.
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For the deriuation of this word, some thinke that it is deriued à Tophis lapidibus pretiosis in modum Punicis, inter quos nutriebatur ignis:
For the derivation of this word, Some think that it is derived à Tophis lapidibus pretiosis in modum Punicis, inter quos nutriebatur ignis:
p-acp dt n1 pp-f d n1, d vvb cst pn31 vbz vvn fw-fr np1 fw-la fw-gr fw-la fw-la np1, fw-la fw-la fw-la fw-la:
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that is, Of the Topaze stone like the Punicke, in which fire was nourished: but this deriuation is farre fetcht and faulty.
that is, Of the Topaz stone like the Punic, in which fire was nourished: but this derivation is Far fetched and faulty.
cst vbz, pp-f dt n1 n1 av-j dt jp, p-acp r-crq n1 vbds vvn: p-acp d n1 vbz av-j vvn cc j.
(6) part (DIV2)
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But for most certaine, Tophet is deriued of that Hebrew Toph, quod tympanum sonat: which signifieth a Tabret, or a loude Instrument: But for most certain, Tophet is derived of that Hebrew Toph, quod tympanum Sonnet: which signifies a Tabret, or a loud Instrument:
cc-acp p-acp ds j, np1 vbz vvn pp-f d njp np1, fw-la fw-la fw-la: r-crq vvz dt np1, cc dt j n1:
(6) part (DIV2)
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because when they sacrificed their children to Moloch, they did tympana pulsare, ne exaudirent eiulatum liberorum qui comburebantur:
Because when they sacrificed their children to Moloch, they did tympana pulsare, ne exaudirent eiulatum liberorum qui comburebantur:
c-acp c-crq pns32 vvd po32 n2 p-acp np1, pns32 vdd n1 vvb, fw-fr fw-la fw-la fw-la fw-la fw-la:
(6) part (DIV2)
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that is, Smite vpon the tabret, that they might not heare the lamentable screeching of their children in the fire: as sayth Piscator.
that is, Smite upon the tabret, that they might not hear the lamentable screeching of their children in the fire: as say Piscator.
cst vbz, vvb p-acp dt j-jn, cst pns32 vmd xx vvi dt j vvg pp-f po32 n2 p-acp dt n1: c-acp vvz n1.
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So that by a certaine Simile, the Spirite of God doth here compare hel to Tophet :
So that by a certain Simile, the Spirit of God does Here compare hell to Tophet:
av cst p-acp dt j n1, dt n1 pp-f np1 vdz av vvi n1 p-acp np1:
(6) part (DIV2)
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for as in Tophet there was lamentable screeching of the children in the fire: so in hell there shall be screeching and screaming, weeping & wayling for euermore.
for as in Tophet there was lamentable screeching of the children in the fire: so in hell there shall be screeching and screaming, weeping & wailing for evermore.
c-acp c-acp p-acp np1 a-acp vbds j vvg pp-f dt n2 p-acp dt n1: av p-acp n1 a-acp vmb vbi vvg cc vvg, vvg cc vvg p-acp av.
(6) part (DIV2)
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Hell hath many names in like respects: as it is called NONLATINALPHABET of NONLATINALPHABET to terrifie: because of the terrours thereof.
Hell hath many names in like respects: as it is called of to terrify: Because of the terrors thereof.
n1 vhz d n2 p-acp j n2: p-acp pn31 vbz vvn pp-f pc-acp vvi: c-acp pp-f dt n2 av.
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It is called NONLATINALPHABET of the priuitiue particle NONLATINALPHABET: and NONLATINALPHABET not to see: a place without light: which expresseth the dolour of hell: as sayth Chitreus.
It is called of the priuitiue particle: and not to see: a place without Light: which Expresses the dolour of hell: as say Chitreus.
pn31 vbz vvn pp-f dt j n1: cc xx pc-acp vvi: dt n1 p-acp n1: r-crq vvz dt n1 pp-f n1: c-acp vvz np1.
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It is called Auernus: abs { que } vera temperatura: without true temperature:
It is called Avernus: abs { que } vera temperatura: without true temperature:
pn31 vbz vvn np1: n2 { fw-fr } fw-la fw-la: p-acp j n1:
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for there the freezing cold shall not mitigate the scorching heat, nor the scorching heat the freezing cold.
for there the freezing cold shall not mitigate the scorching heat, nor the scorching heat the freezing cold.
p-acp a-acp dt j-vvg j-jn vmb xx vvi dt j-vvg n1, ccx dt j-vvg n1 dt j-vvg n-jn.
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And here it is compared to Tophet, in regard of the terrible tortures, and pittious outcries of the condemned.
And Here it is compared to Tophet, in regard of the terrible tortures, and piteous Outcries of the condemned.
cc av pn31 vbz vvn p-acp np1, p-acp n1 pp-f dt j n2, cc j n2 pp-f dt j-vvn.
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Ʋt per hortum voluptatis, Paradisi scilicet, sedes beatorum figuratur: ita per hunc locum terroris, Tophet, scilicet, infernus describitur: that is: Ʋt per hortum voluptatis, Paradisi scilicet, sedes beatorum figuratur: ita per hunc locum terroris, Tophet, scilicet, Infernus describitur: that is:
vvb fw-la fw-la fw-la, np1 fw-la, fw-la fw-la fw-la: fw-la fw-la fw-la fw-la fw-la, np1, fw-la, fw-la fw-la: cst vbz:
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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. As by the garden of pleasure, namely Paradise, the place of the blessed is figured: So by this place of terror, namely, Tophet, the dungeon of hell is described.
c-acp p-acp dt n1 pp-f n1, av n1, dt n1 pp-f dt vvn vbz vvn: av p-acp d n1 pp-f n1, av, np1, dt n1 pp-f n1 vbz vvn.
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From which fearefull Metaphor we may iustly make this our obseruation: From which fearful Metaphor we may justly make this our observation:
p-acp r-crq j n1 pns12 vmb av-j vvi d po12 n1:
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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,
namely, that Hell is a most lamentable and woeful place of torment, where (in regard of the extremity of torments imposed upon the damned) there shall be scréeching and screaming, weeping, wailing,
av, cst n1 vbz dt av-ds j cc j n1 pp-f n1, c-crq (p-acp n1 pp-f dt n1 pp-f n2 vvn p-acp dt j-vvn) pc-acp vmb vbi vvg cc vvg, vvg, vvg,
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and gnashing of teeth for euermore: and this is Tophet. Where torment shall bee vpon torment, each torment easelesse, endlesse, remedilesse;
and gnashing of teeth for evermore: and this is Tophet. Where torment shall be upon torment, each torment easeless, endless, remediless;
cc vvg pp-f n2 c-acp av: cc d vbz np1. q-crq n1 vmb vbi p-acp n1, d n1 j, j, j;
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where the worme shall be immortall, colde intolerable, stinch indurable, fire vnquenchable, darkenesse palpable, scourges of Deuilles terrible, and screeching and screaming continuall: and this is Hell.
where the worm shall be immortal, cold intolerable, stinch endurable, fire unquenchable, darkness palpable, scourges of Devils terrible, and screeching and screaming continual: and this is Hell.
c-crq dt n1 vmb vbi j, j-jn j, vvb j, n1 j, n1 j, vvz pp-f n2 j, cc vvg cc vvg j: cc d vbz n1.
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In hell (sayth S. Austine ) there is vermis conscientiae, ignitae lachrymae, and dolor sine remedio: that is, The gnawing worme, the burning teares,
In hell (say S. Augustine) there is vermis conscientiae, ignitae lachrymae, and dolour sine remedio: that is, The gnawing worm, the burning tears,
p-acp n1 (vvz n1 np1) pc-acp vbz fw-fr fw-la, fw-la fw-la, cc n1 fw-la fw-la: cst vbz, dt j-vvg n1, dt j-vvg n2,
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and sorrow that can neuer be eased. And againe, hee sayth in his third Tom. de Spiritu & Anima: Ibi erit metus, & moeror: luctus & dolor:
and sorrow that can never be eased. And again, he say in his third Tom. de Spiritu & Anima: There erit metus, & moeror: Luctus & dolour:
cc n1 cst vmb av-x vbi vvn. cc av, pns31 vvz p-acp po31 ord np1 fw-fr fw-la cc fw-la: fw-la fw-la fw-la, cc n1: fw-la cc n1:
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tunc verè nihil lugere erit nisi flere, quia poenitere tunc nullipoterit valere: ibi erit tortor caedens, vermis corrodens, ignis consumens: tunc verè nihil lugere erit nisi flere, quia poenitere tunc nullipoterit Valere: There erit tortor caedens, vermis corrodens, ignis Consumens:
fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-mi fw-la fw-la fw-la: fw-la fw-la n1 fw-la, fw-fr fw-la, fw-la n2:
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that is, In hell there is howling and horrour, sobbing and terrour: where weeping helpes not, and repentance bootes not:
that is, In hell there is howling and horror, sobbing and terror: where weeping helps not, and Repentance boots not:
cst vbz, p-acp n1 a-acp vbz vvg cc n1, vvg cc n1: c-crq vvg vvz xx, cc n1 vvz xx:
(6) part (DIV2)
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where is paine killing, worme gnawing, and fire consuming. Ʋermis & tenebrae flagellū, frigus & ignis: Daemonisaspectus, scelerum, confusio, luctus. where is pain killing, worm gnawing, and fire consuming. Ʋermis & tenebrae flagellū, Frigus & ignis: Daemonisaspectus, Scelerum, Confusion, Luctus.
c-crq vbz n1 vvg, n1 vvg, cc n1 vvg. fw-fr cc fw-la fw-la, fw-la cc fw-la: np1, fw-la, fw-la, fw-la.
(6) part (DIV2)
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Tertullian in Apologetico, speaking of Hell, sayth thus: Gehenna est ignis arcani subterraneus ad poenam thesaurus: Tertullian in Apologetico, speaking of Hell, say thus: Gehenna est ignis arcani subterraneus ad poenam thesaurus:
np1 p-acp np1, vvg pp-f n1, vvz av: np1 fw-la fw-la fw-la fw-la fw-la fw-la fw-la:
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that is, Hell is a treasure of secret fire kept vnder the earth to punish withall.
that is, Hell is a treasure of secret fire kept under the earth to Punish withal.
cst vbz, n1 vbz dt n1 pp-f j-jn n1 vvn p-acp dt n1 pc-acp vvi av.
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The truth of this heauy report Diues with the residue of the damned, doe finde by wofull experience, who still cries out, I am tormented in this flame.
The truth of this heavy report Diues with the residue of the damned, do find by woeful experience, who still cries out, I am tormented in this flame.
dt n1 pp-f d j n1 fw-la p-acp dt n1 pp-f dt j-vvn, vdb vvi p-acp j n1, r-crq av vvz av, pns11 vbm vvn p-acp d n1.
(6) part (DIV2)
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This is miserable Tophet, prepared for all vngodly people of the world.
This is miserable Tophet, prepared for all ungodly people of the world.
d vbz j np1, vvn p-acp d j n1 pp-f dt n1.
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The meditation of these torments should breake our stony hearts in peeces, and strike vs into such a dismall dumpe, as was Baltazar, when hee saw the hand writing on the wall against him:
The meditation of these torments should break our stony hearts in Pieces, and strike us into such a dismal dump, as was Balthazar, when he saw the hand writing on the wall against him:
dt n1 pp-f d n2 vmd vvi po12 j n2 p-acp n2, cc vvb pno12 p-acp d dt j n1, a-acp vbds np1, c-crq pns31 vvd dt n1 vvg p-acp dt n1 p-acp pno31:
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these should be of an extractiue force and power, to draw grones from our hearts, teares from our eyes, and sinnes from our soules: Grauia peccata grauia desiderant lamenta: Great sinnes require great lamentations:
these should be of an extractive force and power, to draw groans from our hearts, tears from our eyes, and Sins from our Souls: Grauia Peccata Grauia desiderant Lamenta: Great Sins require great lamentations:
d vmd vbi pp-f dt j n1 cc n1, pc-acp vvi n2 p-acp po12 n2, n2 p-acp po12 n2, cc n2 p-acp po12 n2: np1 n1 fw-la fw-la fw-la: j n2 vvb j n2:
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Sweet meat must haue sowre sawce:
Sweet meat must have sour sauce:
j n1 vmb vhi j n1:
(6) part (DIV2)
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sinne must haue mourning, eyther here by attrition Legall and contrition Euangelicall, or else hereafter wee shall be cast into Tophet, where wee shall lie screeching and screaming continually.
sin must have mourning, either Here by attrition Legal and contrition Evangelical, or Else hereafter we shall be cast into Tophet, where we shall lie screeching and screaming continually.
n1 vmb vhi n1, av-d av p-acp n1 j cc n1 np1, cc av av pns12 vmb vbi vvn p-acp np1, c-crq pns12 vmb vvi vvg cc vvg av-j.
(6) part (DIV2)
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Plangite igitur plangenda: Bewayle your sinnes therefore that ought to be lamented: Estote tam proni ad lamenta, sicut fuistis ad peccata: Plangite igitur plangenda: Bewail your Sins Therefore that ought to be lamented: Estote tam proni ad Lamenta, sicut fuistis ad Peccata:
fw-la fw-la fw-la: vvb po22 n2 av cst pi pc-acp vbi vvn: fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la n1:
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Bee as prone to lamentation, as euer you were to transgression, as prone to lament them,be as prove to lamentation, as ever you were to Transgression, as prove to lament them,
vbb c-acp j p-acp n1, c-acp av pn22 vbdr p-acp n1, p-acp j pc-acp vvi pno32,
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as euer yee were to commit them.
as ever ye were to commit them.
c-acp av pn22 vbdr pc-acp vvi pno32.
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In a booke inscribed De natura rerum, I read of a Byrd called Auis Paradisi: the Birde of Paradise:
In a book inscribed De Nature rerum, I read of a Bird called Auis Paradisi: the Bird of Paradise:
p-acp dt n1 vvn fw-fr fw-la fw-la, pns11 vvb pp-f dt n1 vvn fw-la np1: dt n1 pp-f n1:
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which is so called in regard of her splendid and excellent beauty:
which is so called in regard of her splendid and excellent beauty:
r-crq vbz av vvn p-acp n1 pp-f po31 j cc j n1:
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which Birde being taken in the snare of the Fowler, doth ingemiscere ac lachrymare dies noctes { que }, mourne and lament night and day, vntill shee be restored to liberty:
which Bird being taken in the snare of the Fowler, does ingemiscere ac lachrymare dies Noctes { que }, mourn and lament night and day, until she be restored to liberty:
r-crq n1 vbg vvn p-acp dt n1 pp-f dt n1, vdz fw-la fw-la fw-la fw-la fw-gr { fw-fr }, vvi cc vvi n1 cc n1, c-acp pns31 vbb vvn p-acp n1:
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So we that were once Aues Paradisi, Birdes of Paradise, but now captiuated in the thraldome of sinne and Sathan,
So we that were once Aves Paradisi, Birds of Paradise, but now captivated in the thraldom of sin and Sathan,
av pns12 cst vbdr a-acp n2 np1, n2 pp-f n1, p-acp av vvn p-acp dt n1 pp-f n1 cc np1,
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and lyable to this tormenting Tophet, should neuer cease mourning & wayling, vntill wee bee restored to Grace againe.
and liable to this tormenting Tophet, should never cease mourning & wailing, until we be restored to Grace again.
cc j p-acp d j-vvg np1, vmd av-x vvi n1 cc vvg, c-acp pns12 vbb vvn pc-acp vvi av.
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Blessed are you that haue grace thus to mourne, yee shall bee comforted:
Blessed Are you that have grace thus to mourn, ye shall be comforted:
vvn vbr pn22 cst vhb n1 av pc-acp vvi, pn22 vmb vbi vvn:
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the Lord will wipe away, as all sinnes from your soules, so all teares from your eyes in the kingdome of saluation.
the Lord will wipe away, as all Sins from your Souls, so all tears from your eyes in the Kingdom of salvation.
dt n1 vmb vvi av, c-acp d n2 p-acp po22 n2, av d n2 p-acp po22 n2 p-acp dt n1 pp-f n1.
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Againe, the consideration of this terrible Tophet should cause vs willingly to embrace the counsell of the Psalmist:
Again, the consideration of this terrible Tophet should cause us willingly to embrace the counsel of the Psalmist:
av, dt n1 pp-f d j np1 vmd vvi pno12 av-j pc-acp vvi dt n1 pp-f dt n1:
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To stand in awe and sinne not : To stand in awe and sin not:
pc-acp vvi p-acp n1 cc n1 xx:
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And worke in our hearts that feare spoken of in the Gospel of Matthew, Feare him that is able to destroy both body and soule in hell:
And work in our hearts that Fear spoken of in the Gospel of Matthew, fear him that is able to destroy both body and soul in hell:
cc vvi p-acp po12 n2 cst vvb vvn pp-f p-acp dt n1 pp-f np1, vvb pno31 cst vbz j pc-acp vvi d n1 cc n1 p-acp n1:
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This terrible report should strike vs into a threefold feare. Feare to be depriued of the grace of God. This terrible report should strike us into a threefold Fear. fear to be deprived of the grace of God.
d j n1 vmd vvi pno12 p-acp dt j n1. vvb pc-acp vbi vvn pp-f dt n1 pp-f np1.
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Feare to be excluded the louing presence of God. Feare to be tormented in the Lake vnquenchable.
fear to be excluded the loving presence of God. fear to be tormented in the Lake unquenchable.
vvb pc-acp vbi vvn dt j-vvg n1 pp-f np1. vvb pc-acp vbi vvn p-acp dt n1 j.
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It was the practise of an holy man, who sayth: I feare him that is able to damne both body and soule: I tremble at hell: It was the practice of an holy man, who say: I Fear him that is able to damn both body and soul: I tremble At hell:
pn31 vbds dt n1 pp-f dt j n1, r-crq vvz: pns11 vvb pno31 cst vbz j pc-acp vvi d n1 cc n1: pns11 vvb p-acp n1:
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I tremble at the Iudges countenance, which is able to make all the Angells and powers of Heauen to temble:
I tremble At the Judges countenance, which is able to make all the Angels and Powers of Heaven to temble:
pns11 vvb p-acp dt ng1 n1, r-crq vbz j pc-acp vvi d dt n2 cc n2 pp-f n1 pc-acp vvi:
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I tremble at the voyce of the Archangell: I tremble at the roaring deuils:
I tremble At the voice of the Archangel: I tremble At the roaring Devils:
pns11 vvb p-acp dt n1 pp-f dt np1: pns11 vvb p-acp dt j-vvg n2:
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I am afraid of the gnawing worme, the smoake, the vapour, the brimstone, the darknesse, the burning:
I am afraid of the gnawing worm, the smoke, the vapour, the brimstone, the darkness, the burning:
pns11 vbm j pp-f dt j-vvg n1, dt n1, dt n1, dt n1, dt n1, dt j-vvg:
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Ah woe is me that am the sonne of bitternesse, indignation, and eternall weeping. This made Paul indeuour to keepe a cleare conscience both towards God and man.
Ah woe is me that am the son of bitterness, Indignation, and Eternal weeping. This made Paul endeavour to keep a clear conscience both towards God and man.
uh n1 vbz pno11 cst vbm dt n1 pp-f n1, n1, cc j n-vvg. np1 vvd np1 n1 pc-acp vvi dt j n1 av-d p-acp np1 cc n1.
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This made Ierome afraid to offend:
This made Jerome afraid to offend:
d j-vvn np1 j pc-acp vvi:
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Whether I eate or drinke (saith hee) or whatsoeuer I doe else, me thinkes I heare this saying sounding in mine eares, Arise yee dead and come to Iudgement, Arise yee dead and come to iudgement:
Whither I eat or drink (Says he) or whatsoever I do Else, me thinks I hear this saying sounding in mine ears, Arise ye dead and come to Judgement, Arise ye dead and come to judgement:
cs pns11 vvb cc n1 (vvz pns31) cc q-crq pns11 vdb av, pno11 vvz pns11 vvb d n-vvg vvg p-acp po11 n2, vvb pn22 j cc vvn p-acp n1, vvb pn22 j cc vvn p-acp n1:
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Which when I consider, it makes me quake and shake, and not dare to commit sinne, which otherwise I should haue committed.
Which when I Consider, it makes me quake and shake, and not Dare to commit sin, which otherwise I should have committed.
r-crq c-crq pns11 vvb, pn31 vvz pno11 vvi cc vvi, cc xx vvb pc-acp vvi n1, r-crq av pns11 vmd vhi vvn.
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And what is the cause (I pray) that wicked wretches runne into al excesse and riot of sinne as they do? Is it not because they lay not to heart this tormenting Tophet? witnesse else the prophet Amos, who sayth, That they put off from them the euill day,
And what is the cause (I pray) that wicked wretches run into all excess and riot of sin as they do? Is it not Because they lay not to heart this tormenting Tophet? witness Else the Prophet Amos, who say, That they put off from them the evil day,
cc q-crq vbz dt n1 (pns11 vvb) cst j n2 vvn p-acp d n1 cc n1 pp-f n1 c-acp pns32 vdb? vbz pn31 xx c-acp pns32 vvd xx p-acp n1 d j-vvg np1? vvb av dt n1 np1, r-crq vvz, cst pns32 vvd a-acp p-acp pno32 dt j-jn n1,
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and boldly approach to the seates of iniquity: and boldly approach to the seats of iniquity:
cc av-j vvi p-acp dt n2 pp-f n1:
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If putting off the remembrance of the vengeance to come, will make men dissolute and retchlesse,
If putting off the remembrance of the vengeance to come, will make men dissolute and retchless,
cs vvg p-acp dt n1 pp-f dt n1 pc-acp vvi, vmb vvi n2 j cc j,
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then surely laying to heart the inutterable torments of Tophet, will bee a notable meane to reclayme men from all vngodlinesse.
then surely laying to heart the inutterable torments of Tophet, will be a notable mean to reclaim men from all ungodliness.
av av-j vvg p-acp n1 dt j n2 pp-f np1, vmb vbi dt j j pc-acp vvi n2 p-acp d n1.
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But if men will harden their hearts aboue the hardnes of an Adamant, and will not be moued, neyther by mercies nor iudgement:
But if men will harden their hearts above the hardness of an Adamant, and will not be moved, neither by Mercies nor judgement:
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let all such know that Tophet groaneth for them, where they shall howle and yell in fiery torments for euermore.
let all such know that Tophet Groaneth for them, where they shall howl and yell in fiery torments for evermore.
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Thus much in a word for the word Tophet.
Thus much in a word for the word Tophet.
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The second, obseruable for the certainety of this place of torment, is the Act or thing done, in these words:
The second, observable for the certainty of this place of torment, is the Act or thing done, in these words:
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Is 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. Is prepared. Parata Tophet, non paranda: It is not said, That Tophet shall be hereafter prepared, or it is now preparing; but it is already prepared: Tophet is prepared.
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The malicious deuil laboureth nothing more then to perswade men that there is no such place of torment, that so the more easily hee may leade them thither, as the thiefe is led to execution with a vayle before his eyes.
The malicious Devil Laboureth nothing more then to persuade men that there is no such place of torment, that so the more Easily he may lead them thither, as the thief is led to execution with a Vail before his eyes.
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But for the trueth hereof, let these things following duely be obserued.
But for the truth hereof, let these things following duly be observed.
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As a princely magnificence requireth that a King haue a beautifull pallace for the best sort of men, As a princely magnificence requires that a King have a beautiful palace for the best sort of men,
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and a dismall prison for the rebellious:
and a dismal prison for the rebellious:
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So the King of kings hath a glorious pallace wherein are many mansions for his Saints,
So the King of Kings hath a glorious palace wherein Are many mansions for his Saints,
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& a darke and loathsome dungeon for the Diuell and his Angels. The law of nations requireth that malefactors for their offences bee banished for euer:
& a dark and loathsome dungeon for the devil and his Angels. The law of Nations requires that malefactors for their offences be banished for ever:
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so the Lord doth banish from his gracious presence all the vngodly of the earth into the fearefull Iland of hell.
so the Lord does banish from his gracious presence all the ungodly of the earth into the fearful Island of hell.
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The Cicilian Aetna called at this day Gibillo Monte, where roarings are heard, and flames of fire are séene: the flashing of Vesuuius :
The Sicilian Aetna called At this day Gibillo Monte, where roarings Are herd, and flames of fire Are seen: the flashing of Vesuvius:
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the cracking, as it were, of fire in a furnace, in the Marine Rocke of Barry :
the cracking, as it were, of fire in a furnace, in the Marine Rock of Barry:
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what doe all these presage, but assure all those that feare the Lord (besides his counsel reuealed in his word) that Tophet is already prepared.
what do all these presage, but assure all those that Fear the Lord (beside his counsel revealed in his word) that Tophet is already prepared.
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Againe, in all things naturall and supernaturall, there is an opposition, there is a contrariety: there is good, there is euill:
Again, in all things natural and supernatural, there is an opposition, there is a contrariety: there is good, there is evil:
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there is light, there is darkenes: there is ioy, there is sorrow:
there is Light, there is darkness: there is joy, there is sorrow:
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there is a Heauen, and therefore there must be a Hell, into which the soules of the reprobate shall be carried when they die, by the blacke and grisly angels.
there is a Heaven, and Therefore there must be a Hell, into which the Souls of the Reprobate shall be carried when they die, by the black and grisly Angels.
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Againe, the Scripture speaketh euery where of this place of torment: Whosoeuer shall say, Foole, shall bee worthy to be punished with hell fire.
Again, the Scripture speaks every where of this place of torment: Whosoever shall say, Fool, shall be worthy to be punished with hell fire.
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Againe, It is better for thee to goe into the Kingdome of God, with one foot, with one hand, with one eye, Again, It is better for thee to go into the Kingdom of God, with one foot, with one hand, with one eye,
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then hauing two feet, two hands, and two eyes, to bee cast into Hell fire. then having two feet, two hands, and two eyes, to be cast into Hell fire.
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But that of the 25. of Matthew is very pregnant for this purpose, where the word it selfe is vsed:
But that of the 25. of Matthew is very pregnant for this purpose, where the word it self is used:
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Goe from me yee cursed into euerlasting fire, which is prepared for the Deuill and his Angels. Go from me ye cursed into everlasting fire, which is prepared for the devil and his Angels.
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This doctrine méeteth with all Atheists that say, There is no heauen, no hell, no God, no deuill:
This Doctrine meeteth with all Atheists that say, There is no heaven, no hell, no God, no Devil:
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As that noted foole, that said in his heart, There is no God.
As that noted fool, that said in his heart, There is no God.
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With all Epicures, that think there is neyther time nor place, either of heauen or hell after death: With all Epicureans, that think there is neither time nor place, either of heaven or hell After death:
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that sung that cursed Epitaph of Sardanapalus. Ede, bibe, lude: charum praesentibus exple Delitijs animum, post mortem nulla voluptas Eate, drinke, and be merry:
that sung that cursed Epitaph of Sardanapalus. Ede, Bible, lude: charum praesentibus exple Delitijs animum, post mortem nulla voluptas Eat, drink, and be merry:
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for after death there is no pleasure: They say true, for after death they shal find smal pleasure in Tophet. for After death there is no pleasure: They say true, for After death they shall find small pleasure in Tophet.
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This Doctrine conuinceth also all 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, Basilidians, Bardesanists, Caians, Carpocratians, Cerdonians, Heraclites, Hermians, Marcites, Marcionites, Ophites, Proclians, Symonians, Saturninians, Sethians, Seuerians, Seleucians, & Valentinians.
This Doctrine Convinces also all Heretics that deny both Resurrection and Judgement, nineteene several sorts whereof Are reckoned up together all on a row by that learned writer Danaeus: the Appellites, Archontikes, Basilidians, Bardesanists, Caians, Carpocratians, Cerdonians, Heraclites, Hermians, Marcites, Marcionites, Ophites, Proclians, Symonians, Saturninians, Sethians, Severians, Seleucians, & Valentinians.
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Seeing then that Hell is already prepared, and standeth ready to receiue to torment all that worke iniquity:
Seeing then that Hell is already prepared, and Stands ready to receive to torment all that work iniquity:
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seing there is but a twine threed betwixt the soule of a sinner, and this scorching flame:
sing there is but a twine thread betwixt the soul of a sinner, and this scorching flame:
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O how should this prepare vs for the kingdom of heauen? Paratis patet ianua, imparatis clauditur: this is sayd for Heauen:
Oh how should this prepare us for the Kingdom of heaven? Paratis patet Gate, imparatis clauditur: this is said for Heaven:
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The prepared Virgins enter in, the imprepared, not. Imparatis patet ianua, & paratis clauditur: and this is sayde for Hell:The prepared Virgins enter in, the imprepared, not. Imparatis patet Gate, & paratis clauditur: and this is said for Hell:
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The imprepared enter, the prepared, not. But, alas the presumptuous security of this our age: mē liue as though there were no Hell;The imprepared enter, the prepared, not. But, alas the presumptuous security of this our age: men live as though there were no Hell;
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or if there be, as though it were afarre off, and yet notwithstanding it followeth them as neere as the shadow doth the body:
or if there be, as though it were afar off, and yet notwithstanding it follows them as near as the shadow does the body:
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Death and Hell both follow close the person of euery sinner: Death to deuoure the body, and Hell to swallow vp the soule. Death and Hell both follow close the person of every sinner: Death to devour the body, and Hell to swallow up the soul.
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Yet for all this, the wicked wil sport themselues in their sinnes, and iouiall be in their iniquities:
Yet for all this, the wicked will sport themselves in their Sins, and jovial be in their iniquities:
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but marke the end, Nouissima illarum est mors: the end of these wayes is death:
but mark the end, Nouissima Illarum est mors: the end of these ways is death:
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as wel noteth that iust and vpright man Iob: they reioyce in the sound of Organs,
as well notes that just and upright man Job: they rejoice in the found of Organs,
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and in a moment they goe downe into Tophet: they say, Peace, peace, when Tophet is prepared to take away their soules.
and in a moment they go down into Tophet: they say, Peace, peace, when Tophet is prepared to take away their Souls.
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O that carelesse people would consider this:
Oh that careless people would Consider this:
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it would make them liue so precisely, as though it were the last moment they had to liue:
it would make them live so precisely, as though it were the last moment they had to live:
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it would make them cry out in the terrors of their soules with the Iaylor, O what must I doe to bee saued from the damnation of Tophet?
it would make them cry out in the terrors of their Souls with the Jailer, Oh what must I do to be saved from the damnation of Tophet?
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The third thing obseruable for the certainety of this place of torment, is the antiquity of the same: Of olde.
The third thing observable for the certainty of this place of torment, is the antiquity of the same: Of old.
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Non casu aut fortuna parata erat Tophet, sed certo iudicio omnipotentis definita: id est; Tophet was not casually prepared, but in the determined counsell, and decreed purpose of God: Non casu Or fortuna parata erat Tophet, sed certo Judicio omnipotentis definita: id est; Tophet was not casually prepared, but in the determined counsel, and decreed purpose of God:
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not lately founded, but from the foundations of the earth, before man or Angell was created.
not lately founded, but from the foundations of the earth, before man or Angel was created.
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For Hells antiquity, I referre you to the second of Peter, the second chapter and fourth verse; where it is sayd:
For Hells antiquity, I refer you to the second of Peter, the second chapter and fourth verse; where it is said:
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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:If God spared not the Angels that fell, but cast them down to hell: now they could not be cast into that which was not:
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therefore Hell was ordayned before the fall of Angelles:
Therefore Hell was ordained before the fallen of Angels:
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for the Lord (who beholdeth all things, past, present, and to come, vno actu, vno ictu, simul,
for the Lord (who beholdeth all things, past, present, and to come, vno Acts, vno ictu, simul,
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& semel, at one and the selfe same present) foreséeing what would become of angels and men, pre-ordayned answerable places:& semel, At one and the self same present) Foreseeing what would become of Angels and men, preordained answerable places:
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for those whom hée hath elected in CHRIST, heauen he hath created of olde:
for those whom he hath elected in CHRIST, heaven he hath created of old:
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and for those whom he hath left to glorifie his iustice, Tophet is prepared of olde.
and for those whom he hath left to Glorify his Justice, Tophet is prepared of old.
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Where wee plainely sée, that the Lord hath irreuocably decréede of the state of Angells and men, Where we plainly see, that the Lord hath irrevocably decreed of the state of Angels and men,
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before all worlds, for Heauen, and for Hell:
before all world's, for Heaven, and for Hell:
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as there are but two wayes, so there are but two ends, Saluation and Damnation, Heauen and Hell.
as there Are but two ways, so there Are but two ends, Salvation and Damnation, Heaven and Hell.
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Idle is the opinion of Rome, concerning their inter media loca, middle places, twixt heauen and hell. Idle is the opinion of Room, Concerning their inter media loca, middle places, betwixt heaven and hell.
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The peruerting Papist hath added to Tophet thrée subterrestriall places more: Purgatory, Lymbus Infantum, Lymbus Patrum.
The perverting Papist hath added to Tophet thrée subterrestrial places more: Purgatory, Limbus Infantum, Limbus Patrum.
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Purgatorie, for those that die in their veniall sinnes, and light transgressions: and for those which haue their sinnes remitted, but not satisfied for the punishment. Purgatory, for those that die in their venial Sins, and Light transgressions: and for those which have their Sins remitted, but not satisfied for the punishment.
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And they place this next to Tophet, where there is both poena damni, and poena sensus, punishment of losse, and punishment of feeling;
And they place this next to Tophet, where there is both poena damn, and poena sensus, punishment of loss, and punishment of feeling;
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this lasteth not euer, but for a time: for it shall be dissolued at the comming of CHRIST to iudgement.
this lasteth not ever, but for a time: for it shall be dissolved At the coming of CHRIST to judgement.
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Lymbus Infantum, where children remayne dying without Baptisme. And this they place next to Purgatory; Limbus Infantum, where children remain dying without Baptism. And this they place next to Purgatory;
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where there is poena damni, but not sensus, the punishment of losse, but not of féeling: and this lasteth for euerlasting.
where there is poena damn, but not sensus, the punishment of loss, but not of feeling: and this lasteth for everlasting.
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Lymbus Patrum, where the Fathers were before CHRISTS comming. And this they place vppermost: Limbus Patrum, where the Father's were before CHRIST coming. And this they place uppermost:
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where there was poena damni, but not sensus, the punishment of losse, but not of féeling:
where there was poena damn, but not sensus, the punishment of loss, but not of feeling:
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but this was dissolued long ago, by CHRISTS descension into Hell.
but this was dissolved long ago, by CHRIST descension into Hell.
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Thus you see how the Pope by these his lies and fopperies, thorowly proueth himselfe the most deare childe of the deuill, the author & founder of all lies.
Thus you see how the Pope by these his lies and fopperies, thoroughly Proves himself the most deer child of the Devil, the author & founder of all lies.
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But let euery Christian take this for an inalterable truth, that there is but Election and Reprobation, grace and sinne, the narrow gate, and the broade way: But let every Christian take this for an inalterable truth, that there is but Election and Reprobation, grace and sin, the narrow gate, and the broad Way:
p-acp vvb d np1 vvi d p-acp dt j n1, cst pc-acp vbz p-acp n1 cc n1, n1 cc n1, dt j n1, cc dt j n1:
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but two ends, Heauen and Hell; to one of these must all flesh goe. Athanasius speaking to this point, sayth:
but two ends, Heaven and Hell; to one of these must all Flesh go. Athanasius speaking to this point, say:
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Impius in duas partes discerpitur, & vt ad duo loca discedat, condemnatur: Impius in Duas parts discerpitur, & vt ad duo loca discedat, condemnatur:
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that is, A wicked man is distracted in two parts, and condemned to two places, his body to the Graue,
that is, A wicked man is distracted in two parts, and condemned to two places, his body to the Grave,
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and his soule to NONLATINALPHABET that is, to Hell.
and his soul to that is, to Hell.
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Séeing then that the Lord hath prepared Tophet of olde, and the Decree of God is gone out vpon all flesh, eyther for heauen or for hell:
Seeing then that the Lord hath prepared Tophet of old, and the decree of God is gone out upon all Flesh, either for heaven or for hell:
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this should hasten vs carefully to worke out our saluation with feare and trembling, and to make sure our Election:
this should hasten us carefully to work out our salvation with Fear and trembling, and to make sure our Election:
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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 béene borne.
For what if we have all the world, and be cast into Tophet? what shall become of us? it had been better for us never to have been born.
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Obserue (I beséech you) the carriage of the Apostles in the Gospell, when they heard that one of them should betray their Lord and Master CHRIST, & woe worth that party that should doe that cursed act:
Observe (I beseech you) the carriage of the Apostles in the Gospel, when they herd that one of them should betray their Lord and Master CHRIST, & woe worth that party that should do that cursed act:
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it had béene good for that party neuer to haue béene borne:
it had been good for that party never to have been born:
pn31 vhd vbn j p-acp d n1 av-x pc-acp vhi vbn vvn:
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they were all amazed and astonied, and could not bee at quiet, till they knew who should doe that damnable déed:
they were all amazed and astonished, and could not be At quiet, till they knew who should do that damnable deed:
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they came therefore to our Sauiour, saying:
they Come Therefore to our Saviour, saying:
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Numquid ego Domine? Is it I, Lord ? Another, Is it I, Lord? So we hearing, that Hell is prepared of old, Numquid ego Domine? Is it I, Lord? another, Is it I, Lord? So we hearing, that Hell is prepared of old,
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and the greatest part of mankind (as shall bee shewen hereafter,) shall bee swallowed vp of her:
and the greatest part of mankind (as shall be shown hereafter,) shall be swallowed up of her:
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Oh this should make vs carefull, first, and aboue all things to seeke the kingdome of God,
O this should make us careful, First, and above all things to seek the Kingdom of God,
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and the righteousnesse thereof, that wee may see our selues in the number of those few, whose names are written in the booke of Election,
and the righteousness thereof, that we may see our selves in the number of those few, whose names Are written in the book of Election,
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and not in the number of those that shall be tormented in Tophet.
and not in the number of those that shall be tormented in Tophet.
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Let vs resolue with the Psalmist, not to suffer our eyes to sléepe, nor our eye-liddes to slumber, Let us resolve with the Psalmist, not to suffer our eyes to sleep, nor our eyelids to slumber,
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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,
nor the Temples of our head to take any rest, till we have found the salvation of our God, our Souls sealed to the day of redemption,
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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 sinnefull age:
and freed from the damnation of Tophet. But where is this religious care and godly resolution? O the dissolute and desperate course of this our sinful age:
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men put their saluation to a hazard with Ludouike, Si saluabor, saluabor, Si damnabor, damnabor: that is, If I be saued, I bee saued:
men put their salvation to a hazard with Ludovike, Si saluabor, saluabor, Si damnabor, damnabor: that is, If I be saved, I be saved:
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If I bee damned, I bee damned, there is the care that I take.If I be damned, I be damned, there is the care that I take.
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In the feare of God, I earnestly beséech you, aboue al things to make sure your Election, and that by your Vocation: your Vocation by your Iustification:
In the Fear of God, I earnestly beseech you, above all things to make sure your Election, and that by your Vocation: your Vocation by your Justification:
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your Iustification by your Sanctification, the reward whereof will be eternall glorification. Ioyne Vertue with your Faith: with Vertue Knowledge: with knowledge Temperance: with Temperance Patience: with Patience Godlinesse: with Godlinesse brotherly Kindnesse: and with brotherly Kindnesse Loue:
your Justification by your Sanctification, the reward whereof will be Eternal glorification. Join Virtue with your Faith: with Virtue Knowledge: with knowledge Temperance: with Temperance Patience: with Patience Godliness: with Godliness brotherly Kindness: and with brotherly Kindness Love:
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Labour hereby to make your calling and election sure, for if yée doe these things, yee shall neuer fall into the vengeance of Tophet.
Labour hereby to make your calling and election sure, for if the do these things, ye shall never fallen into the vengeance of Tophet.
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The second part of this Text, are the parties for whom Tophet is prepared, and that is for al vngodly people of the world, of what estate or condition soeuer they be:
The second part of this Text, Are the parties for whom Tophet is prepared, and that is for all ungodly people of the world, of what estate or condition soever they be:
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It is euen prepared for the King. It is even prepared for the King.
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These words in particular haue reference to blasphemous Senacherib, who was slaine of his two sonnes in a temple of Nineueh, worshipping his god Nisrosh :
These words in particular have Referente to blasphemous Sennacherib, who was slain of his two Sons in a temple of Nineveh, worshipping his god Nisrosh:
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and in general, it extēdeth to all idolatrous Kings, Emperours, and Superiours whatsoeuer.
and in general, it extendeth to all idolatrous Kings, emperors, and Superiors whatsoever.
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Here then first we see, that no person, in what dignity soeuer he be, by his eminent place, is exempted from hell.
Here then First we see, that no person, in what dignity soever he be, by his eminent place, is exempted from hell.
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Diues a great personage, yet tormented in those flames: Diues a great personage, yet tormented in those flames:
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Quid profuit sibi superbia? quid diuitiarum copia? What hath pride profited him? or what hath the pompe of riches done him good? Alas, these could not saue his Soule: Quid profuit sibi superbia? quid diuitiarum copia? What hath pride profited him? or what hath the pomp of riches done him good? Alas, these could not save his Soul:
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For (as sayth the Psalmist) a man by his riches cannot redéeme his brother, he cannot giue his ransome to God:
For (as say the Psalmist) a man by his riches cannot Redeem his brother, he cannot give his ransom to God:
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so precious is the redemptiō of soules, and their continuance for euer. And in Samuel wee rea•e, That Kings are not exempted from the iudgements of God: so precious is the redemption of Souls, and their Continuance for ever. And in Samuel we rea•e, That Kings Are not exempted from the Judgments of God:
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If yee doe wickedly, yee shall perish, and your King. If ye do wickedly, ye shall perish, and your King.
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In the first Epistle to the Corinths, we may read who they are that are threatned with Tophet: neyther fornicators,
In the First Epistle to the Corinths, we may read who they Are that Are threatened with Tophet: neither fornicators,
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nor idolaters, nor adulterers, nor wantons, nor theeues, nor couetous, nor drunkards, nor extortioners shall inherite the Kingdome of God:
nor Idolaters, nor Adulterers, nor wantons, nor thieves, nor covetous, nor drunkards, nor extortioners shall inherit the Kingdom of God:
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This is spoken of Kings, as well as of others.
This is spoken of Kings, as well as of Others.
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And in the Reu. wee finde, that the fearefull and vnbelieuing, the abominable, murtherers and whooremongers, And in the Reu. we find, that the fearful and unbelieving, the abominable, murderers and whoremongers,
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and sorcerers, idolaters, and all lyers shall haue their part in the Lake that burneth with fire and brimstone:
and sorcerers, Idolaters, and all liars shall have their part in the Lake that burns with fire and brimstone:
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And this is spoken of the King as well as of the Begger: for the Lord in iudgement fréeth frō hell, not according to place, but grace:
And this is spoken of the King as well as of the Beggar: for the Lord in judgement freeth from hell, not according to place, but grace:
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not outward conditiō, but inward disposition.
not outward condition, but inward disposition.
xx j n1, cc-acp j n1.
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Nay moreouer, great men, Noble men, and mighty Princes, are not onely lyable to Tophet, but the greatest part of them shall to the deuill:
Nay moreover, great men, Noble men, and mighty Princes, Are not only liable to Tophet, but the greatest part of them shall to the Devil:
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Not many wise men, not many mighty, not many noble are called:
Not many wise men, not many mighty, not many noble Are called:
xx d j n2, xx d j, xx d j vbr vvn:
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for as God would haue all men saued, 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: for as God would have all men saved, 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 Poor:
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so of all these, the greatest summe goe downe to Tophet. Yet for all this, great men must not bee reproued forsooth, the trueth that maketh against them, must not be imbraced of them.
so of all these, the greatest sum go down to Tophet. Yet for all this, great men must not be reproved forsooth, the truth that makes against them, must not be embraced of them.
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Abner could not abide to heare Isbosheth tell him of his going into Rizpah his father Sauls Concubine.Abner could not abide to hear Isbosheth tell him of his going into Rizpah his father Saul's Concubine.
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Ahab hated Micaiah the sonne of Imlah for not prophesying (as he sayd) good vnto him. Ahab hated Micaiah the son of Imlah for not prophesying (as he said) good unto him.
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The people cryed out in Esayes time: Dicite nobis placentia, placentia : that is, speak pleasing things vnto vs. The Priests and people of Anathoth threatned Ieremy to take away his life, if he prophesied to them in the name of the Lord. The people cried out in Isaiah time: Dicite nobis Placentia, Placentia: that is, speak pleasing things unto us The Priests and people of Anathoth threatened Ieremy to take away his life, if he prophesied to them in the name of the Lord.
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Amaziah sayd to Amos the Prophet: Goe, bee gone, prophesie in Iudah: Amaziah said to Amos the Prophet: Go, be gone, prophesy in Iudah:
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but prophe•ie no more in Bethel, for it is the Kings Chappell, & it is the Kings Court. but prophe•ie no more in Bethel, for it is the Kings Chapel, & it is the Kings Court.
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They hated him that rebuked in the gat• •nd abhorred him that spake vprightly. They hated him that rebuked in the gat• •nd abhorred him that spoke uprightly.
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The people in the time of Micah, liked them well that prophesied to them of Wine and strong Drinke. The people in the time of micah, liked them well that prophesied to them of Wine and strong Drink.
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I pray God that the great ones of this land be not tainted with this corruption.
I pray God that the great ones of this land be not tainted with this corruption.
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Well, for mine owne part I had rather bee stormed against for preaching Tophet to you here,
Well, for mine own part I had rather be stormed against for preaching Tophet to you Here,
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then yee should curse me in Tophet hereafter, for smoothing and flattering you.
then ye should curse me in Tophet hereafter, for smoothing and flattering you.
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Yet this reprehension of great men, I would wish it might be done in wisdome and humility:
Yet this reprehension of great men, I would wish it might be done in Wisdom and humility:
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with I beseech you, O King, by the tender mercies of God, reforme these and these things:
with I beseech you, Oh King, by the tender Mercies of God, reform these and these things:
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for some in this case are indiscreet and too too sawcy, and rather exasperate the hearts of their hearers against them,
for Some in this case Are indiscreet and too too saucy, and rather exasperate the hearts of their hearers against them,
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then winne them to the Lord by their exhortation.
then win them to the Lord by their exhortation.
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If then Kings and great men be 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, serue the Lord in feare? Looke vp to heauen, acknowledge your selues subiects to a greater.
If then Kings and great men be not exempted from Tophet, what should this work in them but Obedience to that counsel of the Psalmist, be wise now Therefore Oh ye Kings, serve the Lord in Fear? Look up to heaven, acknowledge your selves Subjects to a greater.
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As the Lord hath honoured Kings aboue others, so hee looketh for a greater returne of honour from them than from others:
As the Lord hath honoured Kings above Others, so he looks for a greater return of honour from them than from Others:
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for where the Lord giueth much, there the Lord requireth the more. Kings and Princes are the kéepers of the two Tables of the Law of God:
for where the Lord gives much, there the Lord requires the more. Kings and Princes Are the keepers of the two Tables of the Law of God:
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and to them is committed from God the gouernement both of Church and Commonwealth: and to them is committed from God the government both of Church and Commonwealth:
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they must therefore be carefull that the Word may runne very swiftly throughout euery Angle of their realmes:
they must Therefore be careful that the Word may run very swiftly throughout every Angle of their Realms:
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So shall God gaine an vniuersall glory, and Kings themselues a more stable subiection. Kings and Queenes are called nursing Fathers and nursing Mothers: So shall God gain an universal glory, and Kings themselves a more stable subjection. Kings and Queens Are called nursing Father's and nursing Mother's:
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and all to commend vnto them the care they should haue of Gods glory, and the good of their people.
and all to commend unto them the care they should have of God's glory, and the good of their people.
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Iosua was such a Ruler, that remained resolute and constant in the worship of God to his liues end. Iosua was such a Ruler, that remained resolute and constant in the worship of God to his lives end.
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Dauid prepared a place for the Arke of God, and was careful for the church of the Lord. David prepared a place for the Ark of God, and was careful for the Church of the Lord.
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Iehosaphat, Ezechias and Iosias were reformers of their Kingdoms, enemies to idolatry, and graciously defended the word of God. Jehoshaphat, Hezekiah and Iosias were reformers of their Kingdoms, enemies to idolatry, and graciously defended the word of God.
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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 :
And blessed be God for our Kings most excellent Majesty: who is majestical in his place: in Religion zealous: in life virtuous: and in mercy abundantly gracious:
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The Lord increase his graces in him: the Lord annoint him with the oyle of Holynesse aboue his fellow princes:
The Lord increase his graces in him: the Lord anoint him with the oil of Holiness above his fellow Princes:
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and the Lord keepe him from this terrible Tophet: and let all people that beare good will to this our English Sion, to this my Prayer say, Amen.
and the Lord keep him from this terrible Tophet: and let all people that bear good will to this our English Sion, to this my Prayer say, Amen.
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It is euen prepared for the King. It is even prepared for the King.
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Secondly, we may here perceyue with Peter, that verily there is no respect of persons with God in iudgement:
Secondly, we may Here perceive with Peter, that verily there is no respect of Persons with God in judgement:
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he iudgeth the rich as the poore; the father as the child; the master as the seruant; the king as the beggar:
he Judgeth the rich as the poor; the father as the child; the master as the servant; the King as the beggar:
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as the Prophet Dauid sayeth, With righteousnesse shal he iudge the world, and the people with equity.
as the Prophet David Saith, With righteousness shall he judge the world, and the people with equity.
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Though wickednesse among men, bee in the place of iudgement; yet the Lord our God will deale iustly. Though wickedness among men, be in the place of judgement; yet the Lord our God will deal justly.
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Though among men there is respect of persons to bee had, without which a confusion would (and this is necessary to be vrged,
Though among men there is respect of Persons to be had, without which a confusion would (and this is necessary to be urged,
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for men are full of contempt, and too sawcy with them of superiour place and authority:) yet when all shal be summoned before the tribunall of God, the Lord will indifferently procéed to Iudgement without any respect of persons.
for men Are full of contempt, and too saucy with them of superior place and Authority:) yet when all shall be summoned before the tribunal of God, the Lord will indifferently proceed to Judgement without any respect of Persons.
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And this should not onely pull down the haughty minds of the noble (who thinke for their greatnesse here, it will be easier for them hereafter than others:) but also this should be an vnalterable president to all Iudges of the world.
And this should not only pull down the haughty minds of the noble (who think for their greatness Here, it will be Easier for them hereafter than Others:) but also this should be an unalterable president to all Judges of the world.
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As they sit in Gods place, so they should imitate the Lord in iudgement:
As they fit in God's place, so they should imitate the Lord in judgement:
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this should make them obey the counsell of the Lord deliuered by the Prophet Dauid: Bee learned yee that are Iudges of the earth.
this should make them obey the counsel of the Lord Delivered by the Prophet David: be learned ye that Are Judges of the earth.
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O the care that Iehosaphat tooke for iust and righteous iudgement:
O the care that Jehoshaphat took for just and righteous judgement:
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after he had made Iudges, and set them in euery City of Iudah, hee gaue them this charge:
After he had made Judges, and Set them in every city of Iudah, he gave them this charge:
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Take heed what yee doe, for yee execute not the iudgements of man, but the iudgements of the Lord, Take heed what ye do, for ye execute not the Judgments of man, but the Judgments of the Lord,
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and the Lord will bee with you to preserue you, if you doe iustly, but to confound you if you doe vniustly:and the Lord will be with you to preserve you, if you do justly, but to confound you if you do unjustly:
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wherefore now let the feare of the Lord bee vpon you, take heed and doe it: Wherefore now let the Fear of the Lord be upon you, take heed and do it:
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for there is no iniquity with our God, nor respect of persons, nor receyuing of rewards. for there is no iniquity with our God, nor respect of Persons, nor receiving of rewards.
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O that this gracious counsell were intertayned of the Iudges of this land, then we should not heare of so many complaints in our land as wee doe:
O that this gracious counsel were entertained of the Judges of this land, then we should not hear of so many complaints in our land as we do:
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then we should not haue cause to complayne with the Prophet, That iudgement is turned backeward, and iustice standeth afarre off:
then we should not have cause to complain with the Prophet, That judgement is turned backward, and Justice Stands afar off:
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that trueth is gone, and equity no where to be found: then wee should not haue so many beggard by the Law, as dayly are:that truth is gone, and equity no where to be found: then we should not have so many beggard by the Law, as daily Are:
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Law was neuer made to vndoe men, but to compell men to doe well: it was made to curbe the vnruely, but not to beggar the innocent:
Law was never made to undo men, but to compel men to do well: it was made to curb the vnruely, but not to beggar the innocent:
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it is grown to this saying now a dayes, I had rather loose it, being my right,
it is grown to this saying now a days, I had rather lose it, being my right,
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than goe to law for it;
than go to law for it;
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why, what is the cause? O because of rackt fees, close bribes, and the perpetuity of attendance.
why, what is the cause? O Because of racked fees, close Bribes, and the perpetuity of attendance.
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Iudicate secundum iustitiam, Iudge, iudge, O yee sonnes of men, according to righteousnesse: let your iudgement be in veritate, in trueth. iudicio, in iudgement. iustitia, in righteousnes. Judicate secundum iustitiam, Judge, judge, Oh ye Sons of men, according to righteousness: let your judgement be in veritate, in truth. Judicio, in judgement. iustitia, in righteousness.
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I pray God it may neuer bee sayde of our Iudges of England, as once was sayd of the Iudges of Israel;
I pray God it may never be said of our Judges of England, as once was said of the Judges of Israel;
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The Lord looked for iudgement, but behold oppression: for righteousnesse, but behold a crying. The Lord looked for judgement, but behold oppression: for righteousness, but behold a crying.
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Let not there be found in a land where the Gospell dwelleth, such Iudges as were those that killed innocent Naboth.
Let not there be found in a land where the Gospel dwells, such Judges as were those that killed innocent Naboth.
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Let none be like the sonnes of Samuel, That turned aside after lucre, and took rewards, and peruerted the iudgement.
Let none be like the Sons of Samuel, That turned aside After lucre, and took rewards, and perverted the judgement.
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The duety of Iudges is notably set down in the 23. of Ex. Thou shalt not receyue a false tale:
The duty of Judges is notably Set down in the 23. of Ex. Thou shalt not receive a false tale:
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Thou shalt not ouerthrow the truth for the multitudes sake; Thou shalt not ouerthrow the right of the poore in his suite:
Thou shalt not overthrow the truth for the Multitudes sake; Thou shalt not overthrow the right of the poor in his suit:
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Thou shalt keepe thee from a false matter:
Thou shalt keep thee from a false matter:
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Thou shalt take no gift, for the gift blindeth the wise, and peruerteth the words of the righteous. Thou shalt take no gift, for the gift blinds the wise, and perverteth the words of the righteous.
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And this charge is continued in Leuiticus; Yee shall not doe vniustly in iudgement:
And this charge is continued in Leviticus; Ye shall not do unjustly in judgement:
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Thou shalt not fauour the person of the poore, nor honour the person of the mighty,
Thou shalt not favour the person of the poor, nor honour the person of the mighty,
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but thou shalt iudge thy neighbour iustly. but thou shalt judge thy neighbour justly.
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A Iudge must be Scientia potens, and Ʋirtute valens: that is, Able in learning, and zealous in liuing:
A Judge must be Scientia potens, and Ʋirtute Valens: that is, Able in learning, and zealous in living:
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by the one he shall, discernere inter allegata, Discerne betwixt cases propounded: by the other, disrumpere iniquitatem, without hinderance punish and confound all manner of iniquity.
by the one he shall, discernere inter allegata, Discern betwixt cases propounded: by the other, disrumpere iniquitatem, without hindrance Punish and confound all manner of iniquity.
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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.
In all your Judgments let these be aimed At, the glory of God, the righting of wrong, the suppression of evil, and the maintenance of truth.
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Be zealous for the glory of our God; and let the good lawes that are, bee duly and impartially executed.
Be zealous for the glory of our God; and let the good laws that Are, be duly and impartially executed.
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It was a great commendation that was giuen to Seleucus Gouernour of the Locretians, who hauing made this Law against whoredome, That whosoeuer committed the act, should loose both his eyes:
It was a great commendation that was given to Seleucus Governor of the Laodiceans, who having made this Law against whoredom, That whosoever committed the act, should lose both his eyes:
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his sonne being taken in the fact, was not pardoned, though the Citizens begged it earnestly:
his son being taken in the fact, was not pardoned, though the Citizens begged it earnestly:
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but hee caused one of his sonnes eyes to bee pulled out, and one of his owne eyes: but he caused one of his Sons eyes to be pulled out, and one of his own eyes:
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So hee shewed himselfe a mercifull Father, and a iust Iudge.
So he showed himself a merciful Father, and a just Judge.
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O that we had the like laws against this, and the like mostodious offences, and that they were as strictly executed:
Oh that we had the like laws against this, and the like mostodious offences, and that they were as strictly executed:
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that many hereby may bee saued from Tophet.
that many hereby may be saved from Tophet.
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The Lord guide that honourable assembly in Court of Parliament, that they may all ioyne with one voyce and spirit,
The Lord guide that honourable assembly in Court of Parliament, that they may all join with one voice and Spirit,
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for the banishing of Popery, the reforming of iniquity, and maintaining and countenancing of the word of trueth,
for the banishing of Popery, the reforming of iniquity, and maintaining and countenancing of the word of truth,
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and painefull Preachers of the same.
and painful Preachers of the same.
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And you (my honourable Lord) as you haue begun wel, in reforming many foule abuses in this City,
And you (my honourable Lord) as you have begun well, in reforming many foul Abuses in this city,
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so in the zeale of the Lord, Prosper with your glory: ride on with the word of truth, meekenesse and righteousnesse,
so in the zeal of the Lord, Prosper with your glory: ride on with the word of truth, meekness and righteousness,
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and your right hand shall teach you terrible things. and your right hand shall teach you terrible things.
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Thus am I bolde to cast in among you the silly mite of my counsell, meerely of Christian Charity, tha• yée may neuer taste of the woefull damnation of Tophet.
Thus am I bold to cast in among you the silly mite of my counsel, merely of Christian Charity, tha• the may never taste of the woeful damnation of Tophet.
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The third part of the description of Tophet, is set downe in these wordes, He hath made it deepe.
The third part of the description of Tophet, is Set down in these words, He hath made it deep.
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Many from these words do goe about to proue the locall place of Hell, concluding it to bee below:
Many from these words do go about to prove the local place of Hell, concluding it to be below:
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as from the signification of Sheol also. Sheol is taken for a Pit, or Graue, or Hell :
as from the signification of Sheol also. Sheol is taken for a Pit, or Grave, or Hell:
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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 NONLATINALPHABET also.
the state of the dead, the place of the damned spirits. In the Scriptures, sometime it is taken for the Grave, and sometime for Hell: so is also.
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The Septuagint translating the Hebrew into Greeke, and expressing there the sense of Sheol, vsed NONLATINALPHABET both for the death of the body in the Graue,
The septuagint translating the Hebrew into Greek, and expressing there the sense of Sheol, used both for the death of the body in the Grave,
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and of the soule in Hell.
and of the soul in Hell.
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Mercer vpon Genesis sayth, That the proper signification of Sheol, is to signifie all places vnder the earth, Mercer upon Genesis say, That the proper signification of Sheol, is to signify all places under the earth,
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and not the pit or graue alone: wherupon it is euery where opposed to heauen, which is highest of all.and not the pit or graven alone: whereupon it is every where opposed to heaven, which is highest of all.
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Hell is called by the name of Abyssus in the Scriptures, which signifieth a déepe and vast gulfe vnder the earth, a bottomlesse pit:
Hell is called by the name of Abyssus in the Scriptures, which signifies a deep and vast gulf under the earth, a bottomless pit:
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into which the deuils feare to bee sent: and where they are chained and bound when it pleaseth God.
into which the Devils Fear to be sent: and where they Are chained and bound when it Pleases God.
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From which Abyssus, there is an assent to the earth, no descent lower: Reuelat. 9.2. and 11.7. and 17.8. and therefore hell suspected to bee beneath. From which Abyssus, there is an assent to the earth, no descent lower: Reuelat. 9.2. and 11.7. and 17.8. and Therefore hell suspected to be beneath.
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Because Tophet is here sayd to be profunda, deepe, Nicolaus de Lyra putat esse circa centrum terrae: Because Tophet is Here said to be profunda, deep, Nicolaus de Lyra putat esse circa centrum terrae:
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Thinketh that it is about the centre of the earth. Thinketh that it is about the centre of the earth.
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The Apostles that preached to the Iewes, vsed the word Gehenna, from the Hebrewes, which they well vnderstood:
The Apostles that preached to the Iewes, used the word Gehenna, from the Hebrews, which they well understood:
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and Saint Iames writing to the Iewes, sayth; The tongue is inflamed of Gehenna, of hell:
and Saint James writing to the Iewes, say; The tongue is inflamed of Gehenna, of hell:
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but the rest of them that preached to the Gentiles, vsed the word NONLATINALPHABET, which name was knowne vnto them,
but the rest of them that preached to the Gentiles, used the word, which name was known unto them,
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and they tooke it to be a place vnder the earth, where the wicked after this life were punished.
and they took it to be a place under the earth, where the wicked After this life were punished.
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Tartarus (which is vsed for Hel) is so farre vnder the earth, as Heauen is aboue the earth, sayth Hesiodus. Tartarus (which is used for Hell) is so Far under the earth, as Heaven is above the earth, say Hesiod.
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The Poet speaking of it, sayth, Tartarus ipse bis patet in praeceps tantum:.i. Tartarus is twice as deepe as Heauen is high.
The Poet speaking of it, say, Tartarus ipse bis patet in praeceps Tantum: i Tartarus is twice as deep as Heaven is high.
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The Rabbines hold Hell to bee below: as Rabbi Abraham sayth: Sheol makom, &c. Sheol is a deepe place opposed to Heauen which is on high.
The Rabbis hold Hell to be below: as Rabbi Abraham say: Sheol Makom, etc. Sheol is a deep place opposed to Heaven which is on high.
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And Rabbi Leui sayth, Sheol hi mattah, &c. Sheol is absolutely below, and is the centre.
And Rabbi Levi say, Sheol him mattah, etc. Sheol is absolutely below, and is the centre.
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The Scriptures also place Hell below: Sheol beneath is moued for thee to meete thee at thy comming.
The Scriptures also place Hell below: Sheol beneath is moved for thee to meet thee At thy coming.
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Moses calleth it the lower hell:Moses calls it the lower hell:
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Fire is kindled in my wrath, and shall burne vsque ad infernum inferiorem, to the bottome of hell. Fire is kindled in my wrath, and shall burn vsque ad infernum Inferiorem, to the bottom of hell.
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The Psalmist calleth it a déepe pit:
The Psalmist calls it a deep pit:
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Let him cast them into the fire, and into the deepe pits, that they rise not: Let him cast them into the fire, and into the deep pits, that they rise not:
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And in another place, he calleth it the Pit of Perdition. Iohn calleth it a Burning Lake, in the Reuelation, which must needs bee below.
And in Another place, he calls it the Pit of Perdition. John calls it a Burning Lake, in the Revelation, which must needs be below.
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Salomon speaketh of the depth of this place, saying, The gh•sts of an harlot are in the depth of hell. Solomon speaks of the depth of this place, saying, The gh•sts of an harlot Are in the depth of hell.
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And againe, The way of Life is on high, to auoyde from hell beneath. And again, The Way of Life is on high, to avoid from hell beneath.
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Thus it is manifest, that Hell is beneath in the lowest parts of the workemanship of God:
Thus it is manifest, that Hell is beneath in the lowest parts of the workmanship of God:
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But precisely to say, where, whether in the centre of the centre of the world,
But precisely to say, where, whither in the centre of the centre of the world,
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or in the ayre, or in the water, or vpon the earth, it is not reuealed:
or in the air, or in the water, or upon the earth, it is not revealed:
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neyther is it needful for vs to know:
neither is it needful for us to know:
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but surely it shall bee in the most remote place from Heauen, which is in and about the earth:
but surely it shall be in the most remote place from Heaven, which is in and about the earth:
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for the soules of the righteous when they are dissolued from their bodies, do presently passe to the locall place of Coelum Empyraeum :
for the Souls of the righteous when they Are dissolved from their bodies, do presently pass to the local place of Coelum Empyraeum:
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and the soules of the damned are constrayned to stay below in the lowest Elements, where they are and shall be tormented for euermore.
and the Souls of the damned Are constrained to stay below in the lowest Elements, where they Are and shall be tormented for evermore.
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But if a man be too curious in this poynt, I would wish him conferre with Socrates, who being asked what was done in hell, said:
But if a man be too curious in this point, I would wish him confer with Socrates, who being asked what was done in hell, said:
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Hee neuer went thither, nor communed with any that came from thence: By which answere he derided the curiosity of the demander.He never went thither, nor communed with any that Come from thence: By which answer he derided the curiosity of the demander.
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Euclides (as Maximus writeth) being demaunded of one what the Gods did, and with what things they were best delighted, sayde, As for other things I know not, Euclides (as Maximus Writeth) being demanded of one what the God's did, and with what things they were best delighted, said, As for other things I know not,
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but I am sure of this, that they hate all curious persons. But this is not the thing we ayme at in this depth of Hell.but I am sure of this, that they hate all curious Persons. But this is not the thing we aim At in this depth of Hell.
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This word Deepe doth bewray vnto vs the impossibility of getting out, once in: for God hath made Hell so déepe, as there is no bepe of crawling out.
This word Deep does bewray unto us the impossibility of getting out, once in: for God hath made Hell so deep, as there is no bepe of crawling out.
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In inferno nulla redemptio: In hel there is no redemption: Therefore, Infernus ab inferendo dictus, quia ita inferuntur & praecipitantur, vt nunquam ascensuri sint: In inferno nulla redemptio: In hell there is no redemption: Therefore, Infernus ab inferendo dictus, quia ita inferuntur & praecipitantur, vt Never ascensuri sint:
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that is, Hell is sayde of casting in, for they shall bee so cast downe, as they shall neuer haue hope or power of cravvling out.
that is, Hell is said of casting in, for they shall be so cast down, as they shall never have hope or power of cravvling out.
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Infernus (saith Hugo) est profundus fine fundo :Infernus (Says Hugo) est profundus fine fundo:
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that is, A deepe vvithout bottome. That party that had not on the wedding garment, was not onely cast into hell,
that is, A deep without bottom. That party that had not on the wedding garment, was not only cast into hell,
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but hee was also bound hand and foot: and all to shew the impossibility of getting forth, once in:
but he was also bound hand and foot: and all to show the impossibility of getting forth, once in:
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Binde him hand and foote, and cast him into vtter darkenes. Bind him hand and foot, and cast him into utter darkness.
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Now alas, if a man be bound hand and foot, and cast into a well fiue thousand fadomes deepe, what hope hath he of euer comming out? so hell is deep, Now alas, if a man be bound hand and foot, and cast into a well fiue thousand fathoms deep, what hope hath he of ever coming out? so hell is deep,
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and he that is once tumbled in, shall neuer come forth more. This is euident by the speech of Diues, who said:
and he that is once tumbled in, shall never come forth more. This is evident by the speech of Diues, who said:
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O Father Abraham, send Lazarus, or some from the dead, that my brethren may not come into the like place of torment. Oh Father Abraham, send Lazarus, or Some from the dead, that my brothers may not come into the like place of torment.
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What is the reason that Diues begged not for his own passage from thence vnto them, who was able to haue taught the dolours of hell by wofull experience? O he knew that that had been bootelesse,
What is the reason that Diues begged not for his own passage from thence unto them, who was able to have taught the dolours of hell by woeful experience? O he knew that that had been bootless,
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for he saw ingentum hiatum, A great gulfe set betwixt heauen and hell, that made the passage impossible.
for he saw ingentum hiatum, A great gulf Set betwixt heaven and hell, that made the passage impossible.
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In earthly prisons and dungeons, a man by some or other meanes happily may get out:
In earthly prisons and dungeons, a man by Some or other means happily may get out:
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but hell is deepe, so deepe, as Heauen, Earth, and Hell, can neuer helpe one poore soule forth.
but hell is deep, so deep, as Heaven, Earth, and Hell, can never help one poor soul forth.
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This then well considered, should worke deepe humiliation in the soules of euery of vs, that so grace may receyue vs,
This then well considered, should work deep humiliation in the Souls of every of us, that so grace may receive us,
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and not this deepe deuoure vs. One depth cryeth and calleth out for an other : the depth of hell calleth to vs for answerable humiliation:
and not this deep devour us One depth Cries and calls out for an other: the depth of hell calls to us for answerable humiliation:
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hee that will not bee humbled for his sins héere, shall bee humbled and tumbled to the deepe of hell hereafter.
he that will not be humbled for his Sins Here, shall be humbled and tumbled to the deep of hell hereafter.
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God giueth grace to the humble: God gives grace to the humble:
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yea the déeper thou art in the Law, the higher shalt thou be in the Gospel, the deeper in hell, the higher in heauen: yea the Deeper thou art in the Law, the higher shalt thou be in the Gospel, the Deeper in hell, the higher in heaven:
uh dt avc-jn pns21 vb2r p-acp dt n1, dt jc vm2 pns21 vbi p-acp dt n1, dt jc-jn p-acp n1, dt jc p-acp n1:
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a bucket, the déeper it goeth into the well, the more water it bringeth vp with it:
a bucket, the Deeper it Goes into the well, the more water it brings up with it:
dt n1, dt jc-jn pn31 vvz p-acp dt av, dt av-dc n1 pn31 vvz a-acp p-acp pn31:
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so the déeper a man is humbled for sinne, the more shall bee his grace of saluation.
so the Deeper a man is humbled for sin, the more shall be his grace of salvation.
av dt jc-jn dt n1 vbz vvn p-acp n1, dt av-dc vmb vbi po31 n1 pp-f n1.
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Humble your selues therefore vnder the mighty hand of God, that yee may bee all exalted in the day of Visitation. Humble your selves Therefore under the mighty hand of God, that ye may be all exalted in the day of Visitation.
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In this déep was the poore Publican, when in bitternesse of heart he vttered these words, Lord be mercifull to me à sinner : In this deep was the poor Publican, when in bitterness of heart he uttered these words, Lord be merciful to me à sinner:
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A sinner by birth, a sinner by life, a sinner by thought, a sinner by word, a sinner by worke, a sinner by sins of omission, a sinner by sinnes of commission, a sinner beforè my conuersion, a sinner many thousand times since my conuersion:
A sinner by birth, a sinner by life, a sinner by Thought, a sinner by word, a sinner by work, a sinner by Sins of omission, a sinner by Sins of commission, a sinner beforè my conversion, a sinner many thousand times since my conversion:
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Lord bee mercifull to me a lamentable sinner. Againe, séeing hell is so deepe, as once in, no hope of crawling out:Lord be merciful to me a lamentable sinner. Again, seeing hell is so deep, as once in, no hope of crawling out:
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Let vs seeke the Lord while hee may bee found, and call vpon him while hee is neare. Let us seek the Lord while he may be found, and call upon him while he is near.
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Ecce nunc tempus acceptum: Behold novv the accepted time, behold novv is the day of saluation. Ecce nunc Tempus acceptum: Behold now the accepted time, behold now is the day of salvation.
fw-la fw-la fw-la fw-la: vvb av dt j-vvn n1, vvb av vbz dt n1 pp-f n1.
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This life is the time wherein wee must worke out our salúation with feare and trembling,
This life is the time wherein we must work out our salúation with Fear and trembling,
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if after this life we will bée fréede from the deepe damnation of Tophet.
if After this life we will been freed from the deep damnation of Tophet.
cs p-acp d n1 pns12 vmb vbi vvn p-acp dt j-jn n1 pp-f np1.
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The irrationall creatures themselues are very carefull to take their times and seasons, as saith the Prophet Ieremy, 8.7. The Storke, the Turtle, Crane and the Svvallovv obserue their times and seasons :
The irrational creatures themselves Are very careful to take their times and seasons, as Says the Prophet Ieremy, 8.7. The Stork, the Turtle, Crane and the Swallow observe their times and seasons:
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there is a time when the Swallow is with vs in England, and there is a time when hee takes his leaue of vs. That silly creature in the sixt of the Prouerbs, Gathereth in Summer to maintaine the poore life of it in Winter :
there is a time when the Swallow is with us in England, and there is a time when he Takes his leave of us That silly creature in the sixt of the Proverbs, Gathereth in Summer to maintain the poor life of it in Winter:
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So should wee take our time; for after this life, there is neyther place for pardon, nor time for repentance.
So should we take our time; for After this life, there is neither place for pardon, nor time for Repentance.
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Yet for all this, golden Time is not respected, but men doe poste off their repentance from day to day, till at the last, they sinke into the depth of hell.
Yet for all this, golden Time is not respected, but men do post off their Repentance from day to day, till At the last, they sink into the depth of hell.
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Yea the time of Grace is tedious to many, they must haue some or other carnall delight to driue it away:
Yea the time of Grace is tedious to many, they must have Some or other carnal delight to driven it away:
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Tis death to many to attend willingly vppon the meanes of their saluation, an houre or two;
This death to many to attend willingly upon the means of their salvation, an hour or two;
pn31|vbz n1 p-acp d pc-acp vvi av-j p-acp dt n2 pp-f po32 n1, dt n1 cc crd;
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but there will come a time, when they shall wish, that all their life had been spent at the hearing of Sermons and Prayer,
but there will come a time, when they shall wish, that all their life had been spent At the hearing of Sermons and Prayer,
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as tedious as it séemeth to them now.
as tedious as it Seemeth to them now.
c-acp j c-acp pn31 vvz p-acp pno32 av.
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O the damned in Hell would giue (if it were in their power) a million of worlds to haue but one houre granted them to liue on the earth againe, that so they may come within compasse of offered grace to saluation.
Oh the damned in Hell would give (if it were in their power) a million of world's to have but one hour granted them to live on the earth again, that so they may come within compass of offered grace to salvation.
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But if yee will not heare the Lord when hee calleth to you, there will come a day when ye shall cry, Lord, Lord, and his eares shall be shut to your prayers,
But if ye will not hear the Lord when he calls to you, there will come a day when you shall cry, Lord, Lord, and his ears shall be shut to your Prayers,
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and his iustice shall cast you into the deep dungeon of Tophet, there to remayne, till yee haue payed the vttermost farthing.
and his Justice shall cast you into the deep dungeon of Tophet, there to remain, till ye have paid the uttermost farthing.
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The fourth part of the Description of Tophet, mentioned in this word, Large. The fourth part of the Description of Tophet, mentioned in this word, Large.
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As the Lord hath made Hell Deepe, so hath he made it Large, in regard of the great number that shall be tormented in her, as sayeth Occolampadius.
As the Lord hath made Hell Deep, so hath he made it Large, in regard of the great number that shall be tormented in her, as Saith Oecolampadius.
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This word is vsed in the fift chapter of this prophesie, Hell hath inlarged her selfe, This word is used in the fift chapter of this prophesy, Hell hath enlarged her self,
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and hath opened her mouth without measure: and hath opened her Mouth without measure:
cc vhz vvn po31 n1 p-acp n1:
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It hath set open her mouth, as it were, with a gag, and all to receyue the great multitudes that shall descend into her.
It hath Set open her Mouth, as it were, with a gag, and all to receive the great Multitudes that shall descend into her.
pn31 vhz vvn j po31 n1, c-acp pn31 vbdr, p-acp dt n1, cc d pc-acp vvi dt j n2 cst vmb vvi p-acp pno31.
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It is called Lacus magnus in the Reuelation, 14.19. A great Lake.
It is called Lacus magnus in the Revelation, 14.19. A great Lake.
pn31 vbz vvn np1 fw-la p-acp dt n1, crd. dt j n1.
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That this doctrine is too true, witnes that of the Gospell of Matt. 20.16. Multi vocati:
That this Doctrine is too true, witness that of the Gospel of Matt. 20.16. Multi vocati:
cst d n1 vbz av j, vvi d pp-f dt n1 pp-f np1 crd. fw-la fw-la:
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Many are called, but few conuerted: Many called, but few chosen. Many Are called, but few converted: Many called, but few chosen.
d vbr vvn, cc-acp d vvn: d vvn, cc-acp d vvn.
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The most high made this world for many, but the world to come for verie few. The most high made this world for many, but the world to come for very few.
dt av-ds j vvd d n1 p-acp d, p-acp dt n1 pc-acp vvi p-acp av d.
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But some man may obiect against these Scriptures other Scriptures to proue the great number of them that shall be saued, But Some man may Object against these Scriptures other Scriptures to prove the great number of them that shall be saved,
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and so by consequence, the small number that shall be tormented in Tophet.
and so by consequence, the small number that shall be tormented in Tophet.
cc av p-acp n1, dt j n1 cst vmb vbi vvn p-acp np1.
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Saint Mathew sayth, That many shall come from the East, and from the West, and shall sit downe with Abraham, Isaac,
Saint Matthew say, That many shall come from the East, and from the West, and shall fit down with Abraham, Isaac,
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and Iacob in the Kingdom of God: many an innumerable company shall be saued.and Iacob in the Kingdom of God: many an innumerable company shall be saved.
cc np1 p-acp dt n1 pp-f np1: d dt j n1 vmb vbi vvn.
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Saint Iohn in Reuelat. 7.9. dooth point out that great number that shall bée saued, with that nota stellifera, that starry note,
Saint John in Reuelat. 7.9. doth point out that great number that shall been saved, with that nota stellifera, that starry note,
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Beholde, I saw a great multitude of all Nations and Kinreds, and People, and Tongues, that stoode before the Throne,
Behold, I saw a great multitude of all nations and Kindreds, and People, and Tongues, that stood before the Throne,
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& before the Lambe clothed in long white robes, & palmes in their hands: & before the Lamb clothed in long white robes, & palms in their hands:
cc p-acp dt n1 vvn p-acp j j-jn n2, cc n2 p-acp po32 n2:
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long white robes in token of purity, and palms in their hands in token of victory.
long white robes in token of purity, and palms in their hands in token of victory.
av-j j-jn n2 p-acp n1 pp-f n1, cc n2 p-acp po32 n2 p-acp n1 pp-f n1.
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It may seeme by these Scriptures, that many shall bee saued, and not such a multitude damned.
It may seem by these Scriptures, that many shall be saved, and not such a multitude damned.
pn31 vmb vvi p-acp d n2, cst d vmb vbi vvn, cc xx d dt n1 vvn.
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I answere, That though the number of the Elect be great, by it selfe considered (to the prayse of Gods mercy be it spoken) yet if it be compared to the number of those that shal glorifie Gods iustice in hell, I answer, That though the number of the Elect be great, by it self considered (to the praise of God's mercy be it spoken) yet if it be compared to the number of those that shall Glorify God's Justice in hell,
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Alas then a remnant of Israel shall be saued : they are but a handful, and therfore hell must be made excéeding Large.
Alas then a remnant of Israel shall be saved: they Are but a handful, and Therefore hell must be made exceeding Large.
uh av dt n1 pp-f np1 vmb vbi vvn: pns32 vbr p-acp dt n1, cc av n1 vmb vbi vvn j-vvg j.
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This great destruction of the damned in hell, is liuelily shadowed out vnto vs in the iudgements of God on earth, mingled with mercy;
This great destruction of the damned in hell, is livelily shadowed out unto us in the Judgments of God on earth, mingled with mercy;
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as in the destruction of the olde world by water, how few escaped there aliue? only Noah with his Family :
as in the destruction of the old world by water, how few escaped there alive? only Noah with his Family:
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in the destruction of Sodome by fire, how few escaped there aliue? only Lot vvith his daughters :
in the destruction of Sodom by fire, how few escaped there alive? only Lot with his daughters:
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in the destruction of Iericho by the sword, how few escaped there aliue? only Rahab with her family, that intertained the Israeliticall Spies.
in the destruction of Jericho by the sword, how few escaped there alive? only Rahab with her family, that entertained the Israelitical Spies.
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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 Romane Empire, some put to one death, some to another,
To come to later times, in the destruction of Ierusalem by Titus Vespasian, how few escaped there alive? Many hundred thousands of them were starved to death, many hundred thousands of them taken captives to the Roman Empire, Some put to one death, Some to Another,
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and few escaped aliue, and those of the meaner sort, agricolae vinitores, husbandmen and labourers in vineyards.
and few escaped alive, and those of the meaner sort, Agricolae vinitores, husbandmen and labourers in vineyards.
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If (beloued) in the iudgements of God in this world so few haue escaped aliue,
If (Beloved) in the Judgments of God in this world so few have escaped alive,
cs (vvn) p-acp dt n2 pp-f np1 p-acp d n1 av d vhb vvn j,
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how few (thinke you) shall scape at the dreadfull day of Iudgement, when of euery idle word that men shal speake, a great account must bee made for the same? yea, when Inquisition shall bee made for the very thoughts of the vngodly:
how few (think you) shall escape At the dreadful day of Judgement, when of every idle word that men shall speak, a great account must be made for the same? yea, when Inquisition shall be made for the very thoughts of the ungodly:
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If the iust shall scarce be saued, where shall the sinner appeare? Againe, that great is the number of those that shall to Tophet, and therefore Tophet made large to giue them fiery intertainement, it appeareth in the very liues of men vpon earth: If the just shall scarce be saved, where shall the sinner appear? Again, that great is the number of those that shall to Tophet, and Therefore Tophet made large to give them fiery entertainment, it appears in the very lives of men upon earth:
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for where there is one that commeth to the profession of the truth, truly with the sincere heart of Nathanael :
for where there is one that comes to the profession of the truth, truly with the sincere heart of Nathanael:
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there are ten, yea twenty, yea more, that walke in the way of sinne, in the roade to Tophet, without any checke of conscience, remorse for their sinnes, there Are ten, yea twenty, yea more, that walk in the Way of sin, in the road to Tophet, without any check of conscience, remorse for their Sins,
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or reclamation from their sinnefull courses in the world:
or reclamation from their sinful courses in the world:
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some in the way of Atheisme, some in Paganisme, some in Epicurisme, some in Brovvnisme, some in Anabaptisme, som in Mahometisme, some in Papisme, yea some in Deuilisme: a matter with many teares to be lamented.
Some in the Way of Atheism, Some in Paganism, Some in Epicurism, Some in Brownism, Some in Anabaptism, Some in Mahometism, Some in Papism, yea Some in Deuilisme: a matter with many tears to be lamented.
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But wouldest thou not be with this large company, in this large place of torment: O then follovv not a multitude to doe euill! Reuelation, 18.4. Come out from amongst them, for if thou beest partaker with them in their sinnes, thou must bee partaker with them in their punishments:
But Wouldst thou not be with this large company, in this large place of torment: Oh then follow not a multitude to do evil! Revelation, 18.4. Come out from among them, for if thou Best partaker with them in their Sins, thou must be partaker with them in their punishments:
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Fashion not thy selfe after the wicked fashion of this world: rather walke alone by thy selfe to heauen, than goe with the multitude to Hell:
Fashion not thy self After the wicked fashion of this world: rather walk alone by thy self to heaven, than go with the multitude to Hell:
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Walke in the narrow way of grace to saluation, shunne the broade and large way,
Walk in the narrow Way of grace to salvation, shun the broad and large Way,
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for that will bring thee to Tophet, which (as thou hearest) is made excéeding deepe and large.
for that will bring thee to Tophet, which (as thou Hearst) is made exceeding deep and large.
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The fift part of the description of Hell, in these wordes, The burning thereof is fire :
The fift part of the description of Hell, in these words, The burning thereof is fire:
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expressing the bitternesse of the torments of Tophet. There is great controuersie among the learned about this fire.
expressing the bitterness of the torments of Tophet. There is great controversy among the learned about this fire.
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Whether it be true substantiall fire, or fire allegoricall? if it be true fire, whether it be materiall, corporall, or spirituall. Whither it be true substantial fire, or fire allegorical? if it be true fire, whither it be material, corporal, or spiritual.
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If it be Corporall, whether it burneth the body onely, or soule and body also?
If it be Corporal, whither it burns the body only, or soul and body also?
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Whether there be true fire in Hel? or whether these words (the burning thereof is fire) be taken allegorically?
Whither there be true fire in Hell? or whither these words (the burning thereof is fire) be taken allegorically?
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Caluin would haue it taken allegorically, and thinks there is no true fire in hell. Calvin would have it taken allegorically, and thinks there is no true fire in hell.
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His reason is this, If Wood and the Worme be taken metaphorically, vvhy not then the fire also?
His reason is this, If Wood and the Worm be taken metaphorically, why not then the fire also?
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But this is no argument to prooue this fire allegoricall:
But this is no argument to prove this fire allegorical:
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For in the holy Scriptures things spoken together, are not alway taken in the same maner and nature: For example sake:
For in the holy Scriptures things spoken together, Are not always taken in the same manner and nature: For Exampl sake:
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Christ is called a Dore, a Vine, a Rocke, a Stone, figuratiuely: and doth it therefore follow, that he was not God and man substancially?
christ is called a Door, a Vine, a Rock, a Stone, figuratively: and does it Therefore follow, that he was not God and man substantially?
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Againe, in Saint Lukes Gospel our Sauiour sayth, I appoint you a Kingdome, as my Father hath appointed to mee, that yee may eate and drinke at my Table in my Kingdome:
Again, in Saint Lukes Gospel our Saviour say, I appoint you a Kingdom, as my Father hath appointed to me, that ye may eat and drink At my Table in my Kingdom:
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Eat•ng is allegoricall, but will you say, that the kingdome is allegoricall also?
Eat•ng is allegorical, but will you say, that the Kingdom is allegorical also?
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I confesse that wood in hell is taken allegorically, but that fire is taken so, I vtterly deny.
I confess that wood in hell is taken allegorically, but that fire is taken so, I utterly deny.
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Bullinger holdeth true and substanciall fire in hell : and so do the most and best of the learned. Bullinger holds true and substantial fire in hell: and so do the most and best of the learned.
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Christ punished with Fire in this world, Sodome: and the Murmurers in the Booke of Numbers, chap. 11. and called the name of that place Thabherah: because the fire of the Lord burnt amongst them.
christ punished with Fire in this world, Sodom: and the Murmurers in the Book of Numbers, chap. 11. and called the name of that place Thabherah: Because the fire of the Lord burned among them.
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And Christ shall come to Iudgement with Fire : which shall haue two properties. To burne: this property shal punish the wicked: to shine :
And christ shall come to Judgement with Fire: which shall have two properties. To burn: this property shall Punish the wicked: to shine:
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this property shal comfort the Saintes, as sayeth Theodoret.
this property shall Comfort the Saints, as Saith Theodoret
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And what shall hinder the being of fire in hell, when the extremity of tortures shall be put vpon the damned? hee that will not belieue this, shall one day feele it to his sorrow.
And what shall hinder the being of fire in hell, when the extremity of tortures shall be put upon the damned? he that will not believe this, shall one day feel it to his sorrow.
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If then it be graunted, that there is Substantiall fire in hell, the next question will bee,
If then it be granted, that there is Substantial fire in hell, the next question will be,
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Whether it be Materiall, Corporall, or Spirituall ? Surely Materiall fire, that is, fire nourished and maintayned with wood, it shall not be:
Whither it be Material, Corporal, or Spiritual? Surely Material fire, that is, fire nourished and maintained with wood, it shall not be:
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for as the flashings of Aetna and Vesuuius, and other places of the earth, doe burne without fuell;
for as the flashings of Aetna and Vesuvius, and other places of the earth, do burn without fuel;
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so shall the fire of hell doe:
so shall the fire of hell do:
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hee that is able to make the damned liue without food, is able to maintaine this fire without wood.
he that is able to make the damned live without food, is able to maintain this fire without wood.
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Whether then it bee Corporall or Spirituall, (for if it bée Substantiall, it must be one of these) Gregory calles it Ignem incorporeum, a Spirituall fire, but that is not likely,
Whither then it be Corporal or Spiritual, (for if it been Substantial, it must be one of these) Gregory calls it Ignem Incorporeum, a Spiritual fire, but that is not likely,
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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.
for it passes the nature of fire to be Spiritual, and to go about to make it Spiritual, is to make it no fire At all.
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But it is most probable that it is, & shall be, a Corporall fire, vvith an extraordinary afflicting povver, giuen vnto it, tormenting both soule and body.
But it is most probable that it is, & shall be, a Corporal fire, with an extraordinary afflicting power, given unto it, tormenting both soul and body.
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Saint Augustine affirmeth the fire of hell to be Corporall. If it be Corporall, whether it tormenteth the body onely, or both soule and body: Saint Augustine Affirmeth the fire of hell to be Corporal. If it be Corporal, whither it torments the body only, or both soul and body:
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and how a Corporall fire should worke vpon a spirituall substance,
and how a Corporal fire should work upon a spiritual substance,
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Saint Bernard sayth, that Ignis exteriùs carnem comburit, vermis interiùs conscientiam corrodet: that is, Fire shall outvvardly burne thy flesh,
Saint Bernard say, that Ignis exteriùs Carnem comburit, vermis interiùs conscientiam corrodet: that is, Fire shall outwardly burn thy Flesh,
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& a vvorm shall inwardly gnavv thy conscience. Again, he sayth, Duo mala sunt vermis & ignis, altero roditur conscientia, altero concremantur corpora:
& a worm shall inwardly gnaw thy conscience. Again, he say, Duo mala sunt vermis & ignis, altero roditur conscientia, altero concremantur corpora:
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that is, the worme and fire are two insufferable torments: by the one the soule is vexed, by the other, the body scorched. Againe he sayth:that is, the worm and fire Are two insufferable torments: by the one the soul is vexed, by the other, the body scorched. Again he say:
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In carne cruciabuntur per ignem, in spirituper conscientiae vermem: In Carnem cruciabuntur per Ignem, in spirituper conscientiae vermem:
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that is, in the flesh they shal be tormented by fire, and in the Spirite by the worme of conscience.
that is, in the Flesh they shall be tormented by fire, and in the Spirit by the worm of conscience.
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Isodore sayth, that there is duplex poena damnatorum, quorum mentem vrit tristitia, & corpus flamma : that is, Their minds burne vvith sorrovv, and their bodies with the flame. Isodore say, that there is duplex poena damnatorum, quorum mentem urit Tristitia, & corpus Flamma: that is, Their minds burn with sorrow, and their bodies with the flame.
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Beda sayth, Ignis erit poena extrinsecus saeuiens, vermis dolor, interiùs accusans : Beda say, Ignis erit poena extrinsecus saeuiens, vermis dolour, interiùs accusans:
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that is, The fire shall be a torment outwardly raging, and the vvorme a griefe invvardly accusing.
that is, The fire shall be a torment outwardly raging, and the worm a grief inwardly accusing.
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Though these maintaine fire in hel, yet they hold (as you see) that it is not of power to touch the soule,
Though these maintain fire in hell, yet they hold (as you see) that it is not of power to touch the soul,
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but only to torture the body:
but only to torture the body:
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but I am perswaded according to the iudgement of many learned Fathers, That this fire tormēteth both body and soule.
but I am persuaded according to the judgement of many learned Father's, That this fire torments both body and soul.
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Zanchy de Operibus Dei, sayth, That the deuils, mens bodies and soules, are tormented with fire euerlasting. Zanchy de Operibus Dei, say, That the Devils, men's bodies and Souls, Are tormented with fire everlasting.
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For as they were (as Simeon and Leui ) brethren in the same euill, so both of them shall be tormented in the same fire.
For as they were (as Simeon and Levi) brothers in the same evil, so both of them shall be tormented in the same fire.
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Iustine Martyr saith, That the Deuil shall suffer punishment and vengeance, enclosed in euerlasting fire: and they are no bodies, but spirits. Justin Martyr Says, That the devil shall suffer punishment and vengeance, enclosed in everlasting fire: and they Are no bodies, but spirits.
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The truth of this is ratified by Christ himselfe: Goe from me yee cursed, into euerlasting fire, prepared for the Deuill and his Angels.
The truth of this is ratified by christ himself: Go from me ye cursed, into everlasting fire, prepared for the devil and his Angels.
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And the speech of Diues prooueth this most true:
And the speech of Diues proveth this most true:
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for it is no Parable, but History (as Chrysostome saith) Parabolae sunt vbi exemplum ponitur, tacentur nomina: for it is no Parable, but History (as Chrysostom Says) Parabolae sunt vbi exemplum ponitur, tacentur nomina:
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that is, Those are Parables, where an example is propounded, and no names mentioned: he crieth out, and shall for euerlasting, I am tormented in this flame.
that is, Those Are Parables, where an Exampl is propounded, and no names mentioned: he cries out, and shall for everlasting, I am tormented in this flame.
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And if any man will not beleeue this, I make bold to vse against him, the words of Ruffinus, who saith, Si quis negat diabolum aeternis ignibus mancipandum, partem cum ipso aeterni ignis accipiet, vt sentiat quod negauit:
And if any man will not believe this, I make bold to use against him, the words of Ruffinus, who Says, Si quis negate Diabolum Eternal ignibus mancipandum, partem cum ipso aeterni ignis Accipiet, vt sentiat quod negauit:
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that is, If any man doth deny that the Deuill 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.
that is, If any man does deny that the devil is tormented with everlasting fire, he shall one day be partaker with him of that fire, that he may feel that which he would not be brought to believe.
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But how this Corporall fire shall torment the Deuils and the Spirits of the damned, I know not,
But how this Corporal fire shall torment the Devils and the Spirits of the damned, I know not,
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and I trust neuer to know, and it is but curiosity to be too too inquisitiue in these points:
and I trust never to know, and it is but curiosity to be too too inquisitive in these points:
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for as a Father saith, Melius est dubitare de occultis, quam litigare de incertis: viz. It is better to doubt of vnknowne things, then to striue for vncertaine.
for as a Father Says, Better est dubitare de occultis, quam litigare de Incertis: viz. It is better to doubt of unknown things, then to strive for uncertain.
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Compescat igitur se humana timeritas, & id quod non est, non quaerat, ne illius quod est non inueniat: Compescat igitur se Humana timeritas, & id quod non est, non quaerat, ne Illius quod est non Inveniat:
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that is, Let no man rashly meddle about these things that are not reuealed, lest hee findeth not the good of those things that are reuealed.
that is, Let no man rashly meddle about these things that Are not revealed, lest he finds not the good of those things that Are revealed.
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It being probable that there is in hell a Substanciall and Corporeall fire, that vexeth both the soules and bodies of the damned, let vs now sée the difference of this fire frō our elemētall fire.
It being probable that there is in hell a Substantial and Corporeal fire, that vexes both the Souls and bodies of the damned, let us now see the difference of this fire from our elemental fire.
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This fire of hell differeth from our elementall fire in fiue respects. First, In regarde of heate : This fire of hell differeth from our elemental fire in fiue respects. First, In regard of heat:
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Our fire in regard of hel fire, is but as fire painted on a wall, in regard of our fire.
Our fire in regard of hell fire, is but as fire painted on a wall, in regard of our fire.
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Oh it is a fierce and an intollerable fire.
O it is a fierce and an intolerable fire.
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We reade of one, who (vpon the violence of any strong temptation) would lay his hands on burning coales, We read of one, who (upon the violence of any strong temptation) would lay his hands on burning coals,
pns12 vvb pp-f pi, r-crq (p-acp dt n1 pp-f d j n1) vmd vvi po31 n2 p-acp j-vvg n2,
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and being not able to endure the same, would say to himselfe: O! how shall I be able to indure the paines of Hell fire?
and being not able to endure the same, would say to himself: OH! how shall I be able to endure the pains of Hell fire?
cc vbg xx j pc-acp vvi dt d, vmd vvi p-acp px31: uh q-crq vmb pns11 vbi j pc-acp vvi dt n2 pp-f n1 n1?
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The fire into which Sydrach, Misach and Abednego were cast, was excéeding fearefull: but alas, nothing to hell fire. The fire into which Sidrach, Meshach and Abednego were cast, was exceeding fearful: but alas, nothing to hell fire.
dt n1 p-acp r-crq np1, np1 cc np1 vbdr vvn, vbds j-vvg j: cc-acp uh, pix p-acp n1 n1.
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Esay speaking of this terrible fire, sayth: Isaiah speaking of this terrible fire, say:
np1 vvg pp-f d j n1, vvz:
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Who is able to dwell in this deuouring fire? or, who shall bee able to dwell in these euerlasting burnings? Who is able to dwell in this devouring fire? or, who shall be able to dwell in these everlasting burnings?
r-crq vbz j pc-acp vvi p-acp d j-vvg n1? cc, r-crq vmb vbi j pc-acp vvi p-acp d j n2?
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Secondly, In regard of light: Our fire giueth a comfortable light, but the fire of hell giueth no light.
Secondly, In regard of Light: Our fire gives a comfortable Light, but the fire of hell gives no Light.
ord, p-acp n1 pp-f n1: po12 n1 vvz dt j n1, cc-acp dt n1 pp-f n1 vvz dx n1.
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Cremationem habet, lumen vero non habet, (sayth Gregory:) It burneth, but giueth no light at all. Cremationem habet, lumen vero non habet, (say Gregory:) It burns, but gives no Light At all.
fw-la fw-la, fw-la fw-la fw-la fw-la, (vvz np1:) pn31 vvz, cc-acp vvz dx n1 p-acp d.
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It is a darkish fire (sayth Basil) that hath lost his brightnesse, but kept his burning. Phauorinus in verbo NONLATINALPHABET sayth: It is a darkish fire (say Basil) that hath lost his brightness, but kept his burning. Phavorinus in verbo say:
pn31 vbz dt j n1 (vvz np1) cst vhz vvn po31 n1, p-acp vvd po31 n-vvg. np1 p-acp fw-la vvz:
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hades is a place voyde of light, and full of eternall darkenesse. Sophocles cals it NONLATINALPHABET: black darknesse. Euripides cals it NONLATINALPHABET: the house without Sunne-light. Theognis calles it NONLATINALPHABET: the blacke gates. Eustathius sayth, NONLATINALPHABET: hades is a place void of Light, and full of Eternal darkness. Sophocles calls it: black darkness. Euripides calls it: the house without Sunlight. Theognis calls it: the black gates. Eustathius say,:
n2 vbz dt n1 j pp-f n1, cc j pp-f j n1. npg1 vvz pn31: j-jn n1. npg1 vvz pn31: dt n1 p-acp n1. np1 vvz pn31: dt j-jn n2. np1 vvz,:
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Hell is a darke place vnder the earth. The darkenesse of Egypt was wonderfull and fearefull:Hell is a dark place under the earth. The darkness of Egypt was wonderful and fearful:
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Wonderfull, because it was so thicke as it might bee felt: Fearefull, and therefore made the ninth plague of Pharao :Wonderful, Because it was so thick as it might be felt: Fearful, and Therefore made the ninth plague of Pharaoh:
j, c-acp pn31 vbds av j c-acp pn31 vmd vbi vvn: j, cc av vvd dt ord n1 pp-f np1:
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yet that darknesse was nothing to the darkenesse of hell, which is called the Blacke darknesse.
yet that darkness was nothing to the darkness of hell, which is called the Black darkness.
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The Poets, in regard of the darknesse thereof, do compare hell to a certaine territory in Italy, betwixt Ba•ae and Cumae, where the Cimerii inhabite:
The Poets, in regard of the darkness thereof, do compare hell to a certain territory in Italy, betwixt Ba•ae and Cumae, where the Cimerii inhabit:
dt n2, p-acp n1 pp-f dt n1 av, vdb vvi n1 p-acp dt j n1 p-acp np1, p-acp np1 cc np1, c-crq dt np1 vvb:
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so inuironed with hills, that the Sunne neuer commeth to it: wherevpon this Prouerbe commeth: Cimeris tenebris atrior, Darker then the darkenesse of Cimeria.
so environed with hills, that the Sun never comes to it: whereupon this Proverb comes: Cimeris tenebris atrior, Darker then the darkness of Cimmeria.
av vvn p-acp n2, cst dt n1 av-x vvz p-acp pn31: c-crq d n1 vvz: fw-la fw-la fw-la, jc cs dt n1 pp-f np1.
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Whosoeuer hee bee, that loueth darknesse more then light, shall haue his heart full of darknesse in Tophet.
Whosoever he be, that loves darkness more then Light, shall have his heart full of darkness in Tophet.
r-crq pns31 vbb, cst vvz n1 dc cs n1, vmb vhi po31 n1 j pp-f n1 p-acp np1.
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Thirdly, Our elementall fire burneth the body onely, but the fire of hell burneth both soule and body,
Thirdly, Our elemental fire burns the body only, but the fire of hell burns both soul and body,
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as yee haue heard at large.
as ye have herd At large.
c-acp pn22 vhb vvn p-acp j.
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Fourthly, Our elementall fire consumeth that which is cast into it, but the fire of hell doth alway burne, and neuer consume.
Fourthly, Our elemental fire consumeth that which is cast into it, but the fire of hell does always burn, and never consume.
ord, po12 j n1 vvz cst r-crq vbz vvn p-acp pn31, p-acp dt n1 pp-f n1 vdz av vvi, cc av-x vvi.
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Fiftly, Our elementall fire may bee quenched, but hell fire can neuer bee quen•hed: The chaffe will hee burne with vnquenchable fire:
Fifty, Our elemental fire may be quenched, but hell fire can never be quen•hed: The chaff will he burn with unquenchable fire:
ord, po12 j n1 vmb vbi vvn, p-acp n1 n1 vmb av-x vbi vvn: dt n1 vmb pns31 vvi p-acp j n1:
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their worme shall neuer die, their fire shall neuer goe out. As there is nothing that maintaineth it, so there is nothing that can extinguish it. their worm shall never die, their fire shall never go out. As there is nothing that maintaineth it, so there is nothing that can extinguish it.
po32 n1 vmb av-x vvi, po32 n1 vmb av-x vvi av. p-acp pc-acp vbz pix cst vvz pn31, av pc-acp vbz pix cst vmb vvi pn31.
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From all this wee may obserue the extremity & bitternesse of the torments of Tophet: Yea minima poena inferni maior est maxima poena huius mundi : From all this we may observe the extremity & bitterness of the torments of Tophet: Yea minima poena inferni maior est maxima poena Huius mundi:
p-acp d d pns12 vmb vvi dt n1 cc n1 pp-f dt n2 pp-f np1: uh fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la:
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that is, The least torture in hell is greater than the greatest torture that euer was deuised vpon the earth.
that is, The least torture in hell is greater than the greatest torture that ever was devised upon the earth.
cst vbz, dt ds n1 p-acp n1 vbz jc cs dt js n1 cst av vbds vvn p-acp dt n1.
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That Hell-hound that murthered the King of France, had as heauy a punishment as this world could affoord:
That Hellhound that murdered the King of France, had as heavy a punishment as this world could afford:
cst n1 cst vvn dt n1 pp-f np1, vhd p-acp j dt n1 c-acp d n1 vmd vvi:
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for his arme that did that cursed act, was taken from his shoulder, his nayles pulled from his hands and feet, his flesh piece by piece pulled from him with hot burning pincers,
for his arm that did that cursed act, was taken from his shoulder, his nails pulled from his hands and feet, his Flesh piece by piece pulled from him with hight burning pincers,
c-acp po31 n1 cst vdd d j-vvn n1, vbds vvn p-acp po31 n1, po31 n2 vvn p-acp po31 n2 cc n2, po31 n1 n1 p-acp n1 vvn p-acp pno31 p-acp j j-vvg n2,
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and in the end rent in pieces with foure horses: all this is nothing to the least torment of Tophet. Chrysostome ad populum Antiochenum, saith:
and in the end rend in Pieces with foure Horses: all this is nothing to the least torment of Tophet. Chrysostom ad Populum Antiochene, Says:
cc p-acp dt n1 vvn p-acp n2 p-acp crd n2: d d vbz pix p-acp dt ds n1 pp-f np1. np1 fw-la fw-la np1, vvz:
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That fire and sword, and wilde beasts, or any thing more grieuous than these, are scant a shadow to the torments of hell. That fire and sword, and wild beasts, or any thing more grievous than these, Are scant a shadow to the torments of hell.
cst n1 cc n1, cc j n2, cc d n1 av-dc j cs d, vbr av-j dt n1 p-acp dt n2 pp-f n1.
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And this bitter torment standeth in these two: In poena damni : that is: In the punishment of losse: and in poena sensus:
And this bitter torment Stands in these two: In poena damn: that is: In the punishment of loss: and in poena sensus:
cc d j n1 vvz p-acp d crd: p-acp fw-la fw-la: cst vbz: p-acp dt n1 pp-f n1: cc p-acp fw-la fw-la:
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that is, In the punishment of feeling:
that is, In the punishment of feeling:
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the former wherof is the greatest (as saith Saint Chrysostome ) this poena damni, this punishment of losse is more bitter then the paines of hell, the former whereof is the greatest (as Says Saint Chrysostom) this poena damn, this punishment of loss is more bitter then the pains of hell,
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yea, worse then a thousand hels. yea, Worse then a thousand hels.
uh, av-jc cs dt crd n2.
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This Poena damni, though it bee a priuatiue punishment, yet it hath a positiue effect: For, to bee depriued of Ioy, cannot but bring intollerable sorrow: This Poena damn, though it be a privative punishment, yet it hath a positive Effect: For, to be deprived of Joy, cannot but bring intolerable sorrow:
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euen as the absence of the Sunne causeth darkenes, so the want of Gods presence bringeth inexpressible griefe. even as the absence of the Sun Causes darkness, so the want of God's presence brings inexpressible grief.
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When the Arke of God was taken by the Philistimes, olde Eli with griefe fell backeward and died. When the Ark of God was taken by the Philistines, old Eli with grief fell backward and died.
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Demosthenes tooke his banishment so heauily, that many times hee would weep bitterly when he looked towards Athens, though hee found much kindenesse at the hands of his enemies. Demosthenes took his banishment so heavily, that many times he would weep bitterly when he looked towards Athens, though he found much kindness At the hands of his enemies.
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Tully, when he was banished from Italy, though he were in Greece, yet he wept bitterly when he looked towards Italy. Tully, when he was banished from Italy, though he were in Greece, yet he wept bitterly when he looked towards Italy.
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Absolon tooke his banishment from his fathers presence very grieuously. Absalom took his banishment from his Father's presence very grievously.
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If these exiles breede such sorrow, how fearefull will it be to be banished from the presence of the Lord, Who is the Father of mercies, and God of all consolation :
If these exiles breed such sorrow, how fearful will it be to be banished from the presence of the Lord, Who is the Father of Mercies, and God of all consolation:
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in whose presence is ioy, in whose pleasure is life: to be banished from the presence & louing countenance of the Lambe:
in whose presence is joy, in whose pleasure is life: to be banished from the presence & loving countenance of the Lamb:
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from the fellowship of Saints and Angells:
from the fellowship of Saints and Angels:
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from all ioyes and felicity, with that bitter sentence, Goe from me yee cursed into euerlasting fire, prepared for the Deuill and his angells. Goe from mee : these are words of separation: yee cursed : these are wordes of obiurgation:
from all Joys and felicity, with that bitter sentence, Go from me ye cursed into everlasting fire, prepared for the devil and his Angels. Go from me: these Are words of separation: ye cursed: these Are words of obiurgation:
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into euerlasting fire; these are words of desolation: prepared for the Deuill and his Angels : these are words of dolefull exemplification.into everlasting fire; these Are words of desolation: prepared for the devil and his Angels: these Are words of doleful exemplification.
p-acp j n1; d vbr n2 pp-f n1: vvd p-acp dt n1 cc po31 n2: d vbr n2 pp-f j n1.
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This is the greatest part of the second death:
This is the greatest part of the second death:
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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.
for as the First death separateth the soul from the body, so the second death separates soul and body from the presence of the Lord for evermore.
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Oh vvhat vveeping and wayling wil there be, when yee shall see Abraham, Isaac, and Iaacob intertayned into the Kingdome of God, O what weeping and wailing will there be, when ye shall see Abraham, Isaac, and Jacob entertained into the Kingdom of God,
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and yee your selues shut out. and ye your selves shut out.
cc pn22 po22 n2 vvn av.
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Ye therefore spake truly that said, The teares of hell are not sufficient to bewayle the losses of heauen.
You Therefore spoke truly that said, The tears of hell Are not sufficient to bewail the losses of heaven.
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Infoelicissimum genus infortunij, meminisse fuisse foelicem: Infoelicissimum genus infortunij, Meminisse Fuisse foelicem:
fw-la fw-la fw-la, fw-la fw-la fw-la:
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that is, it is the vnhappiest thing of all, to thinke that euer we were happy.
that is, it is the unhappiest thing of all, to think that ever we were happy.
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Dura satis miseris memoratio prisca bonorum: Dura satis miseris memoratio prisca Bonorum:
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It is misery enough, and though there were no more misery, to remember the ioyes we haue lost. It is misery enough, and though there were no more misery, to Remember the Joys we have lost.
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As the olde man in the Poet sayd, I haue a sonne, nay, alas, I had a sonne; so the damned may say; As the old man in the Poet said, I have a son, nay, alas, I had a son; so the damned may say;
p-acp dt j n1 p-acp dt n1 vvd, pns11 vhb dt n1, uh-x, uh, pns11 vhd dt n1; av dt j-vvn vmb vvi;
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Wee haue a heauē, nay, alas, we had a heauen. we have a heaven, nay, alas, we had a heaven.
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Lysimachus King of Macedonia warring against the Scythians, béeing inforced by extreme thirst, to yéeld himselfe into the hands of his enemies, Lysimachus King of Macedonia warring against the Scythians, being enforced by extreme thirst, to yield himself into the hands of his enemies,
np1 n1 pp-f np1 j-vvg p-acp dt njp2, vbg vvn p-acp j-jn n1, pc-acp vvi px31 p-acp dt n2 pp-f po31 n2,
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after he had drunke colde water, brake out into these lamētable words:
After he had drunk cold water, brake out into these lamentable words:
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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, Good God, for how short a pleasure, how great a Kingdom have I lost? So the damned soul may say, Good God, for how short a time of pleasure,
j np1, c-acp c-crq j dt n1, c-crq j dt n1 vhb pns11 vvn? av dt j-vvn n1 vmb vvi, j np1, c-acp c-crq j dt n1 pp-f n1,
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how great a Kingdome haue I lost? how great a Kingdom have I lost?
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And surely this is iust with GOD, that those that separate themselues from him héere, should bee banished from him hereafter:
And surely this is just with GOD, that those that separate themselves from him Here, should be banished from him hereafter:
cc av-j d vbz j p-acp np1, cst d cst vvb px32 p-acp pno31 av, vmd vbi vvn p-acp pno31 av:
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That those that hate the Saints héere, should be debarred their company hereafter: that those that crucifie the Lambe here, should be cursed of the Lambe euerlastingly hereafter.
That those that hate the Saints Here, should be debarred their company hereafter: that those that crucify the Lamb Here, should be cursed of the Lamb everlastingly hereafter.
cst d cst vvb dt n2 av, vmd vbi vvn po32 n1 av: cst d cst vvi dt n1 av, vmd vbi vvn pp-f dt n1 av-j av.
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The second thing that maketh Hell torments so bitter and intollerable, is poena sensus: the punishment of feeling.
The second thing that makes Hell torments so bitter and intolerable, is poena sensus: the punishment of feeling.
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Euery member of body, and euery faculty of soule, together tormented for euer. Every member of body, and every faculty of soul, together tormented for ever.
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The eye afflicted with darkenesse, the eare with horrible and hideous outcries, the nose with poisonous and stinking sauours, the tongue with gallie bitternesse, the whole body with intolerable fire:
The eye afflicted with darkness, the ear with horrible and hideous Outcries, the nose with poisonous and stinking savours, the tongue with galley bitterness, the Whole body with intolerable fire:
dt n1 vvn p-acp n1, dt n1 p-acp j cc j n2, dt n1 p-acp j cc j-vvg vvz, dt n1 p-acp n1 n1, dt j-jn n1 p-acp j n1:
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a fire that shall burne so violently, that the danmed shall prize a droppe of water aboue tenne thousand worlds.
a fire that shall burn so violently, that the danmed shall prize a drop of water above tenne thousand world's.
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The faculties of the soule also shall be most pitteously tormented: the memory with pleasures past: the apprehension with paines present: the vnderstanding with ioyes lost:
The faculties of the soul also shall be most piteously tormented: the memory with pleasures past: the apprehension with pains present: the understanding with Joys lost:
dt n2 pp-f dt n1 av vmb vbi av-ds av-j vvn: dt n1 p-acp n2 j: dt n1 p-acp n2 j: dt vvg p-acp n2 vvn:
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and in this faculty shall lie the worm of conscience gnawing, which the Scriptures so often threaten to sinners:
and in this faculty shall lie the worm of conscience gnawing, which the Scriptures so often threaten to Sinners:
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this worme is a continual repentance and sorrowful of rage, and desperation, by reason of their sins:
this worm is a continual Repentance and sorrowful of rage, and desperation, by reason of their Sins:
d n1 vbz dt j n1 cc j pp-f n1, cc n1, p-acp n1 pp-f po32 n2:
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and this worme or remorse shall chiefly consist in bringing to their minds the meanes and causes of their present calamities:
and this worm or remorse shall chiefly consist in bringing to their minds the means and Causes of their present calamities:
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how easily they might haue bin fréed from hell, & how often they haue beene inuited to heauen,
how Easily they might have been freed from hell, & how often they have been invited to heaven,
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and they would none, but now when they would they cannot. And this worme biteth and gnaweth on the bowels of these miserable mē for euermore.
and they would none, but now when they would they cannot. And this worm bites and gnaweth on the bowels of these miserable men for evermore.
cc pns32 vmd pi, cc-acp av c-crq pns32 vmd pns32 vmbx. cc d n1 vvz cc vvz p-acp dt n2 pp-f d j n2 c-acp av.
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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 shall recurse, curse God againe,
The will also shall be most grievously tormented with a furious malice against God, and against the Elect. And in this their cursed estate, they shall recurse, curse God again,
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because hee made them, and making them, adiudged them to death, and dying, they can neuer find death:
Because he made them, and making them, adjudged them to death, and dying, they can never find death:
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they shall curse his punishments, because hee punisheth them so vehemently: they shall curse his benignities, because they are sawced with contrary seuerities:
they shall curse his punishments, Because he Punisheth them so vehemently: they shall curse his benignities, Because they Are sauced with contrary severities:
pns32 vmb vvi po31 n2, c-acp pns31 vvz pno32 av av-j: pns32 vmb vvi po31 n2, c-acp pns32 vbr vvn p-acp j-jn n2:
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they shall curse CHRISTS bloud shed vpon the Crosse, because it hath beene auayleable to saue thousands,
they shall curse CHRIST blood shed upon the Cross, Because it hath been available to save thousands,
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& nothing auailable to saue them:
& nothing available to save them:
cc pix j pc-acp vvi pno32:
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they shall curse the Angels in heauen, and the Saints in blisse, because they shall sée them in ioy, and themselues in torment:
they shall curse the Angels in heaven, and the Saints in bliss, Because they shall see them in joy, and themselves in torment:
pns32 vmb vvi dt n2 p-acp n1, cc dt n2 p-acp n1, c-acp pns32 vmb vvi pno32 p-acp n1, cc px32 p-acp n1:
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cursings shall be their hymnes, and howlings their tunes: blasphemy shall be their ditties, and lachrymae their notes:
cursings shall be their Hymns, and howlings their Tunis: blasphemy shall be their ditties, and lachrymae their notes:
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lamentations shall bee their songs, and scriching their straines: these shall bée their euening and morning, yea mourning songs: Moab shall cry against Moab :
lamentations shall be their songs, and scritching their strains: these shall been their evening and morning, yea mourning songs: Moab shall cry against Moab:
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father against child, and child against father that euer he begat him: vae, vae, vae, Reuel. 8. Ʋae prae amaritudine, vae prae multitudine, vae prae aeternitate poenarum :
father against child, and child against father that ever he begat him: vae, vae, vae, Revel. 8. Ʋae Prae Amaritudine, vae Prae multitudine, vae Prae aeternitate Poenarum:
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that is, Woe in regarde of the Bitternesse, woe in regard of the Multitude, and woe in regard of the Euerlastingnes of the torments of Tophet.
that is, Woe in regard of the Bitterness, woe in regard of the Multitude, and woe in regard of the Everlastingness of the torments of Tophet.
cst vbz, n1 p-acp n1 pp-f dt n1, n1 p-acp n1 pp-f dt n1, cc n1 p-acp n1 pp-f dt n1 pp-f dt n2 pp-f np1.
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Now therefore I may truely say of all the damned crue, as our Sauiour sayde of Iudas, It had beene good for him if he had neuer been borne.
Now Therefore I may truly say of all the damned crew, as our Saviour said of Iudas, It had been good for him if he had never been born.
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So it had been good for the damned, if they had neuer beene borne:
So it had been good for the damned, if they had never been born:
av pn31 vhd vbn j p-acp dt j-vvn, cs pns32 vhd av-x vbn vvn:
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or if they must needes haue a being, they had bin toads or serpents, that so they might neuer haue known these vnspeakeable sorrowes of Tophet.
or if they must needs have a being, they had been toads or Serpents, that so they might never have known these unspeakable sorrows of Tophet.
cc cs pns32 vmb av vhi dt vbg, pns32 vhd vbn n2 cc n2, cst av pns32 vmd av-x vhi vvn d j n2 pp-f np1.
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I cannot but muse at a company of wicked hell-hounds, that will vse these execrable words:
I cannot but muse At a company of wicked hellhounds, that will use these execrable words:
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Would I ware damned if euer I knew of this or that: God damne me body and soule, if I do it not:
Would I beware damned if ever I knew of this or that: God damn me body and soul, if I do it not:
vmd pns11 vvd j-vvn cs av pns11 vvd pp-f d cc d: np1 vvi pno11 n1 cc n1, cs pns11 vdb pn31 xx:
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Alas, alas, full little doe these wretches know what it is to be damned, if they did vnderstand aright, they would bee hanged vp before they would vse these fearefull speeches:
Alas, alas, full little do these wretches know what it is to be damned, if they did understand aright, they would be hanged up before they would use these fearful Speeches:
uh, uh, j j vdb d n2 vvi r-crq pn31 vbz pc-acp vbi vvn, cs pns32 vdd vvi av, pns32 vmd vbi vvn a-acp c-acp pns32 vmd vvi d j n2:
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vnlesse they meant with the moth-flie, neuer to be at quiet, till they haue clipt their winges in those flames.
unless they meant with the moth-flie, never to be At quiet, till they have clipped their wings in those flames.
cs pns32 vvd p-acp dt j, av-x pc-acp vbi p-acp j-jn, c-acp pns32 vhb vvn po32 n2 p-acp d n2.
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I therefore conclude this part with the admonition of Prosper, who wisheth all men to thinke,
I Therefore conclude this part with the admonition of Prosper, who wishes all men to think,
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how great an euill it is to be excluded the presence of God, to be banished from heauen,
how great an evil it is to be excluded the presence of God, to be banished from heaven,
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and cast into euerlasting fire with the deuil and his Angelles, to see no light,
and cast into everlasting fire with the Devil and his Angels, to see no Light,
cc vvd p-acp j n1 p-acp dt n1 cc po31 n2, pc-acp vvi dx n1,
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but feele excessiue heate, to bee drowned in the deepe Lake of Gehenna, and to be eternally torne with most greedie wormes: but feel excessive heat, to be drowned in the deep Lake of Gehenna, and to be eternally torn with most greedy worms:
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To thinke on these thinges (sayth he) is a sure way to renounce al vice whatsoeuer:
To think on these things (say he) is a sure Way to renounce all vice whatsoever:
pc-acp vvi p-acp d n2 (vvz pns31) vbz dt j n1 pc-acp vvi d n1 r-crq:
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and he that wil not be brought to lay to heart these, I leaue him to féele the smart of them for euerlasting.
and he that will not be brought to lay to heart these, I leave him to feel the smart of them for everlasting.
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The sixt part of the Description of Tophet, is set downe in these wordes, Much wood.
The sixt part of the Description of Tophet, is Set down in these words, Much wood.
dt ord n1 pp-f dt n1 pp-f np1, vbz vvn a-acp p-acp d n2, d n1.
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Wherein is noted the eternity of the torments of Tophet. The Perpetuity of these torments is euery where mentioned in the booke of God.
Wherein is noted the eternity of the torments of Tophet. The Perpetuity of these torments is every where mentioned in the book of God.
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The Prophet Daniel speaking of the condemnation of the wicked, addeth perpetuity to their shame: saying, Som shall awake to perpetuall shame and contempt.
The Prophet daniel speaking of the condemnation of the wicked, adds perpetuity to their shame: saying, some shall awake to perpetual shame and contempt.
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Saint Marke speaking of the vexing worme, addeth Perpetuity to the gnawing of it: their worme neuer dyeth.
Saint Mark speaking of the vexing worm, adds Perpetuity to the gnawing of it: their worm never Dies.
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Saint Paul addeth to the perdition of the wicked Perpetuity also: Their perdition is euerlasting, 2. Thess. 1.9. Saint Iude addeth the like: That they suffer eternall fire.
Saint Paul adds to the perdition of the wicked Perpetuity also: Their perdition is everlasting, 2. Thess 1.9. Saint Iude adds the like: That they suffer Eternal fire.
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And Saint Iohn doth adde vnto the lake perpetuity: The Deuill was cast into the lake, where he shall be tormented day and night for euermore. And Saint John does add unto the lake perpetuity: The devil was cast into the lake, where he shall be tormented day and night for evermore.
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Thus wee see that the torments of hell are infinite, ratione finis: without end: and though they séeke death, yet find it they shall neuer.
Thus we see that the torments of hell Are infinite, ratione finis: without end: and though they seek death, yet find it they shall never.
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Thus shall they be like a man that is to be pressed to death, who calleth for more weight, more weight to dispatch him of his paine: Thus shall they be like a man that is to be pressed to death, who calls for more weight, more weight to dispatch him of his pain:
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but alas, he must not haue it: So in hell they shall cry for death, and go without it.
but alas, he must not have it: So in hell they shall cry for death, and go without it.
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As the Psalmist speaketh of Gods mercy, That his mercy endureth for euer; so ye damned may say of his iustice, that his iustice endureth for euer.
As the Psalmist speaks of God's mercy, That his mercy Endureth for ever; so you damned may say of his Justice, that his Justice Endureth for ever.
p-acp dt n1 vvz pp-f npg1 n1, cst po31 n1 vvz p-acp av; av pn22 j-vvn vmb vvi pp-f po31 n1, cst po31 n1 vvz p-acp av.
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There were some comfort to the damned soules, if these their torments might haue end, but that shal neuer be:
There were Some Comfort to the damned Souls, if these their torments might have end, but that shall never be:
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that is that that breaketh the hearts of the damned:
that is that that breaks the hearts of the damned:
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no torment in hell comparable to this of perpetuity: what, neuer haue end, neuer? O this is such a torment, that the damned themselues are not able to expresse. It is a common saying;
no torment in hell comparable to this of perpetuity: what, never have end, never? O this is such a torment, that the damned themselves Are not able to express. It is a Common saying;
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But for hope the heart would burst; but they are shut out of all hope: and therefore who can expresse their torments? But for hope the heart would burst; but they Are shut out of all hope: and Therefore who can express their torments?
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O (sayth a heathen man) God shall once giue an end to these euils :
Oh (say a heathen man) God shall once give an end to these evils:
uh (vvz dt j-jn n1) np1 vmb a-acp vvi dt n1 p-acp d n2-jn:
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but the damned shall neuer be able to say this. For, (as Gregory sayth) Mors miseris fit sine morte: finis sine fine:
but the damned shall never be able to say this. For, (as Gregory say) Mors miseris fit sine morte: finis sine fine:
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defectus sine defectu: quoniam mors semper viuit, & finis semper incipit, & defectus deficere nescit: that is, The death of the damned is such as shall neuer die; their end shal neuer end; defectus sine defectu: quoniam mors semper viuit, & finis semper incipit, & defectus deficere nescit: that is, The death of the damned is such as shall never die; their end shall never end;
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and their destruction, a perpetuall confusion. and their destruction, a perpetual confusion.
cc po32 n1, dt j n1.
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No maruell therefore if Saint Bernard sayth, Horres in manus incidere mortis viuentis, & vitae morientis:
No marvel Therefore if Saint Bernard say, Horres in manus incidere mortis viuentis, & vitae morientis:
av-dx n1 av cs n1 np1 vvz, fw-la p-acp fw-la fw-la fw-la fw-la, cc fw-la fw-la:
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that is, It is a terrible thing to fall into the hands of liuing death, and dying life.
that is, It is a terrible thing to fallen into the hands of living death, and dying life.
cst vbz, pn31 vbz dt j n1 pc-acp vvi p-acp dt n2 pp-f j-vvg n1, cc j-vvg n1.
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If there might be an end of these paines, it were something, though it were after so many millions of yeares,
If there might be an end of these pains, it were something, though it were After so many millions of Years,
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as there are drops of water in the sea, starres in the firmament, motes of dust vpon the earth,
as there Are drops of water in the sea, Stars in the firmament, motes of dust upon the earth,
c-acp pc-acp vbr n2 pp-f n1 p-acp dt n1, n2 p-acp dt n1, n2 pp-f n1 p-acp dt n1,
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and as there haue béen moments of time since time beganne: but this cannot be graunted:
and as there have been moments of time since time began: but this cannot be granted:
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but when the Lord doth giue ouer his being, then and neuer before then shall the damned be discharged,
but when the Lord does give over his being, then and never before then shall the damned be discharged,
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though the blockish Catabaptist perswadeth the contrary. The reason of the perpetuity of these torments, is thréefold.
though the blockish Catabaptist Persuadeth the contrary. The reason of the perpetuity of these torments, is threefold.
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The first, Drawne from the Maiesty of God offended: an infinite Maiesty offended, an infinite torment imposed.
The First, Drawn from the Majesty of God offended: an infinite Majesty offended, an infinite torment imposed.
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The second, Drawne from the state and condition of the damned: For as long as they remayne sinnefull, so long shall they remaine tormented for sinne:
The second, Drawn from the state and condition of the damned: For as long as they remain sinful, so long shall they remain tormented for sin:
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but in hell they euer remayne sinneful, therefore in hell they shall euer be tormented. Sinne is like oyle, and the wrath of God like fire:
but in hell they ever remain sinful, Therefore in hell they shall ever be tormented. Sin is like oil, and the wrath of God like fire:
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as long as the oile lasteth so long the fire burneth: and so long as they are sinnefull, so long for sinne tormented; therefore for euer damned.
as long as the oil lasteth so long the fire burns: and so long as they Are sinful, so long for sin tormented; Therefore for ever damned.
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For most sure it is, that in hell there is neyther grace nor deuotion: the wicked shall be cast in exteriores tenebras extra limitem diuinae misericordiae:
For most sure it is, that in hell there is neither grace nor devotion: the wicked shall be cast in exteriores Darkness extra limitem diuinae Mercy:
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They shal be cast into outward darkenesse, out of the limits both of grace and mercy. They shall be cast into outward darkness, out of the Limits both of grace and mercy.
pns32 vmb vbi vvn p-acp j n1, av pp-f dt n2 d pp-f n1 cc n1.
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Though their weeping in hell may séeme penitentiary, yet they doe but lugere poenas non peccata: they doe but mourne their sorrowes, not lament their sinnes.
Though their weeping in hell may seem penitentiary, yet they do but lugere poenas non Peccata: they do but mourn their sorrows, not lament their Sins.
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And though Diues his prayer for his brethren may seem to proceed from a charitable soule,
And though Diues his prayer for his brothers may seem to proceed from a charitable soul,
cc cs fw-la po31 n1 p-acp po31 n2 vmb vvi pc-acp vvi p-acp dt j n1,
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yet it was not for their good, but for his owne:
yet it was not for their good, but for his own:
av pn31 vbds xx p-acp po32 j, cc-acp p-acp po31 d:
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for hee knew that if they should come to hell, (his lewd and vicious example being part occasion therof) his tormēts should be doubled, nay centupled vpon him.
for he knew that if they should come to hell, (his lewd and vicious Exampl being part occasion thereof) his torments should be doubled, nay centupled upon him.
c-acp pns31 vvd cst cs pns32 vmd vvi p-acp n1, (po31 j cc j n1 vbg n1 n1 av) po31 n2 vmd vbi vvn, uh vvn p-acp pno31.
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In hell therfore, there being neither grace nor deuotion, but still affected iniquity, their torments must bee euerlasting.
In hell Therefore, there being neither grace nor devotion, but still affected iniquity, their torments must be everlasting.
p-acp n1 av, a-acp vbg dx n1 ccx n1, cc-acp av vvn n1, po32 n2 vmb vbi j.
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The third reason, Drawne from that stinging attribute of Gods iustice:
The third reason, Drawn from that stinging attribute of God's Justice:
dt ord n1, vvn p-acp d j-vvg n1 pp-f npg1 n1:
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because life was offered them here, and they would none, it is iust with God, that when in Hell they begge it, they should goe without it:
Because life was offered them Here, and they would none, it is just with God, that when in Hell they beg it, they should go without it:
c-acp n1 vbds vvn pno32 av, cc pns32 vmd pi, pn31 vbz j p-acp np1, cst c-crq p-acp n1 pns32 vvb pn31, pns32 vmd vvi p-acp pn31:
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yea, that they should séeke death, and neuer find it.
yea, that they should seek death, and never find it.
uh, cst pns32 vmd vvi n1, cc av-x vvb pn31.
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Once they were offered saluation, being gone in Adam, but that offer being neglected, let them neuer looke for another.
Once they were offered salvation, being gone in Adam, but that offer being neglected, let them never look for Another.
a-acp pns32 vbdr vvn n1, vbg vvn p-acp np1, p-acp d n1 vbg vvn, vvb pno32 av-x vvi p-acp j-jn.
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O if this long torment were alwaies thought vpon, it would make vs vse this short time of our life better:
O if this long torment were always Thought upon, it would make us use this short time of our life better:
fw-la cs d j n1 vbdr av vvn p-acp, pn31 vmd vvi pno12 vvi d j n1 pp-f po12 n1 av-jc:
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they are Spirituall Lunatikes, and worse than mad Bedlomites, that will purchase an eternall torment for so short a pleasure.
they Are Spiritual Lunatics, and Worse than mad Bedlomites, that will purchase an Eternal torment for so short a pleasure.
pns32 vbr j n2-jn, cc av-jc cs j n2, cst vmb vvi dt j n1 c-acp av j dt n1.
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I beséech you therfore (beloued brethren) for your soules sake, which should bee more worth vnto you than a thousand worldes, let not these infinite torments be passed ouer with a short or shallow consideration,
I beseech you Therefore (Beloved brothers) for your Souls sake, which should be more worth unto you than a thousand world's, let not these infinite torments be passed over with a short or shallow consideration,
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but write the remembrance of them in the inward parts of your soules with the Diamond of déepest meditation, that so this Tophet may neuer be your destruction.
but write the remembrance of them in the inward parts of your Souls with the Diamond of Deepest meditation, that so this Tophet may never be your destruction.
cc-acp vvb dt n1 pp-f pno32 p-acp dt j n2 pp-f po22 n2 p-acp dt n1 pp-f js-jn n1, cst av d np1 vmb av-x vbi po22 n1.
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The seuenth and last part of the Description of Tophet, set downe in these words: The breath of the Lord like a riuer of brimstone doth kindle it. The Seventh and last part of the Description of Tophet, Set down in these words: The breath of the Lord like a river of brimstone does kindle it.
dt ord cc ord n1 pp-f dt n1 pp-f np1, vvd a-acp p-acp d n2: dt n1 pp-f dt n1 av-j dt n1 pp-f n1 vdz vvi pn31.
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In which words there is not onely a Prosopopeia in the breath, but a Topographia in the brimstone vsed:
In which words there is not only a Prosopopoeia in the breath, but a Topographia in the brimstone used:
p-acp r-crq n2 a-acp vbz xx av-j dt np1 p-acp dt n1, cc-acp dt np1 p-acp dt n1 vvd:
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both which figures doe notably expresse the furious indignation of the Author, and the fierce seuerity of the act:
both which figures do notably express the furious Indignation of the Author, and the fierce severity of the act:
d r-crq n2 vdb av-j vvi dt j n1 pp-f dt n1, cc dt j n1 pp-f dt n1:
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the Author or Inflictour of all these fearefull punishments is the Lord God offended, at whose anger the Heauens do melt, the Earth quakes,
the Author or Inflictor of all these fearful punishments is the Lord God offended, At whose anger the Heavens do melt, the Earth quakes,
dt n1 cc n1 pp-f d d j n2 vbz dt n1 np1 vvn, p-acp rg-crq n1 dt n2 vdb vvi, dt n1 vvz,
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& the whole Creation trembles, into whose hands to fall, is most fearefull, For the Lord our God is a consuming fire.
& the Whole Creation trembles, into whose hands to fallen, is most fearful, For the Lord our God is a consuming fire.
cc dt j-jn n1 vvz, p-acp rg-crq n2 pc-acp vvi, vbz av-ds j, p-acp dt n1 po12 n1 vbz dt j-vvg n1.
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The Lord is the decréer, appointer and commaunder of all these fearefull torments: and the Lord doth execute them vpon the damned, both immediate, immediately from himselfe:
The Lord is the decréer, appointer and commander of all these fearful torments: and the Lord does execute them upon the damned, both immediate, immediately from himself:
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& mediate, mediately by his instruments, as by the deuils, fire, darkenes, stinch, and other creatures.
& mediate, mediately by his Instruments, as by the Devils, fire, darkness, stinch, and other creatures.
cc vvi, av-j p-acp po31 n2, c-acp p-acp dt n2, n1, n1, vvb, cc j-jn n2.
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Feare therfore (in the feare of God) this fearefull and terrible name Iehouah :
fear Therefore (in the Fear of God) this fearful and terrible name Jehovah:
vvb av (p-acp dt n1 pp-f np1) d j cc j n1 np1:
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that at the day of néed, ye may find him a mild and gentle Lambe, and not A roaring Lion of Iudah.
that At the day of need, you may find him a mild and gentle Lamb, and not A roaring lion of Iudah.
cst p-acp dt n1 pp-f n1, pn22 vmb vvi pno31 dt j cc j n1, cc xx dt j-vvg n1 pp-f np1.
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The seuerity of punishment is set downe by a double allegory, Breath, & Brimstone.
The severity of punishment is Set down by a double allegory, Breath, & Brimstone.
dt n1 pp-f n1 vbz vvn a-acp p-acp dt j-jn n1, n1, cc n1.
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To expresse the rage and tyranny of Saul against the Lambes of IESVS, this word is vsed in the Actes: And Saul yet breathing out threatnings and slaughter against the Disciples of the Lord, &c.
To express the rage and tyranny of Saul against the Lambs of JESUS, this word is used in the Acts: And Saul yet breathing out threatenings and slaughter against the Disciples of the Lord, etc.
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So here to expresse the furious indignation of the Lord against sinners, the Breath of the Lord is vsed. Like a riuer of Brimstone.
So Here to express the furious Indignation of the Lord against Sinners, the Breath of the Lord is used. Like a river of Brimstone.
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The perplexing property of brimstone is to burne, Darkely, to grieue the sight: Sharply, to afflict the more: Loathsomly, to perplex the smell.
The perplexing property of brimstone is to burn, Darkly, to grieve the sighed: Sharply, to afflict the more: Loathsomely, to perplex the smell.
dt vvg n1 pp-f n1 vbz pc-acp vvi, av-j, pc-acp vvi dt n1: av-j, pc-acp vvi dt av-dc: av-j, pc-acp vvi dt n1.
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We reade in the Scriptures, that the Lord being much prouoked, punished not onely with fire,
We read in the Scriptures, that the Lord being much provoked, punished not only with fire,
pns12 vvb p-acp dt n2, cst dt n1 vbg av-d vvn, vvd xx av-j p-acp n1,
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but with burning brimstone, which is tenne to one more terrible. As vpon Sodome, hee rained fire & brimstone from heauen.
but with burning brimstone, which is tenne to one more terrible. As upon Sodom, he reigned fire & brimstone from heaven.
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I will raine vpon him a sore raine, haile-stones, fire and brimstone. I will rain upon him a soar rain, hailstones, fire and brimstone.
pns11 vmb vvi p-acp pno31 dt j n1, n2, n1 cc n1.
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Vpon the wicked God shall raine snares, fire and brimstone, and stormy tempest, this shall bee their portion to drinke. Upon the wicked God shall rain snares, fire and brimstone, and stormy tempest, this shall be their portion to drink.
p-acp dt j np1 vmb vvi n2, n1 cc n1, cc j n1, d vmb vbi po32 n1 pc-acp vvi.
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The beast, and the false Prophet, both aliue, were cast into the Lake of fire and brimstone. The beast, and the false Prophet, both alive, were cast into the Lake of fire and brimstone.
dt n1, cc dt j n1, d j, vbdr vvn p-acp dt n1 pp-f n1 cc n1.
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Oh who can expresse now the lamentation of Tophet, for the breath of the Lord like a riuer of brimstone doth kindle it!
O who can express now the lamentation of Tophet, for the breath of the Lord like a river of brimstone does kindle it!
uh q-crq vmb vvi av dt n1 pp-f np1, p-acp dt n1 pp-f dt n1 av-j dt n1 pp-f n1 vdz vvi pn31!
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As this should bee of power to kéepe you from the least iniquity: so it should possesse you with the knowledge of the right nature of sinne:
As this should be of power to keep you from the least iniquity: so it should possess you with the knowledge of the right nature of sin:
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that it is the most odious and loathsome thing in the world:
that it is the most odious and loathsome thing in the world:
cst pn31 vbz dt av-ds j cc j n1 p-acp dt n1:
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A stinking carkase stinketh not so in the nostrils of man, as a polluted sinner stinketh in the nostrils of almighty God. As Plato sayth of vertue: A stinking carcase stinketh not so in the nostrils of man, as a polluted sinner stinketh in the nostrils of almighty God. As Plato say of virtue:
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That if it could be seene with a bodily eye, it is so splendid and glorious a thing, That if it could be seen with a bodily eye, it is so splendid and glorious a thing,
cst cs pn31 vmd vbi vvn p-acp dt j n1, pn31 vbz av j cc j dt n1,
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as all the world would be rauished with the loue of her: So may I say the contrary of vice:as all the world would be ravished with the love of her: So may I say the contrary of vice:
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That if sinne could bee seene in his owne colours, and in his right Nature, all the world would loath, and vtterly detest it. That if sin could be seen in his own colours, and in his right Nature, all the world would loath, and utterly detest it.
cst cs n1 vmd vbi vvn p-acp po31 d n2, cc p-acp po31 j-jn n1, d dt n1 vmd vvi, cc av-j vvi pn31.
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But miserable man (the more is the pitty) conceiueth not aright of sinne, one would thinke that Adam had committed but a small sinne in eating the forbidden fruit, at the intreaty of Eue, yet he and all his posterity guilty of eternall death for the same:
But miserable man (the more is the pity) conceiveth not aright of sin, one would think that Adam had committed but a small sin in eating the forbidden fruit, At the entreaty of Eue, yet he and all his posterity guilty of Eternal death for the same:
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One would thinke that that poore man had committed but a small fault, In gathering a few chippes on the Sabbaoth day : (wée haue fouler matters committed on our Sabbaoths,
One would think that that poor man had committed but a small fault, In gathering a few chips on the Sabbaoth day: (we have Fowler matters committed on our Sabbaoths,
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and goe vnpunished) yet hee was stoned to death for his labour:
and go unpunished) yet he was stoned to death for his labour:
cc vvi j) av pns31 vbds vvn p-acp n1 p-acp po31 n1:
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one would thinke that Ananias detayning part of the money, and maintayning the contrary with a lie, had committed but a small fault,
one would think that Ananias detaining part of the money, and maintaining the contrary with a lie, had committed but a small fault,
pi vmd vvi d np1 vvg n1 pp-f dt n1, cc vvg dt j-jn p-acp dt n1, vhd vvn p-acp dt j n1,
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yet hee was strooke dead for the same at the féete of Peter :
yet he was struck dead for the same At the feet of Peter:
av pns31 vbds vvn j p-acp dt d p-acp dt n2 pp-f np1:
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one would thinke that an idle word were but a small sinne, yet of euery idle word that men shall speake, a great account must bee made for the same.
one would think that an idle word were but a small sin, yet of every idle word that men shall speak, a great account must be made for the same.
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And as men conceiue of sinne, so they imagine of punishment, they thinke that the Lord will not deale so seuerely with them;
And as men conceive of sin, so they imagine of punishment, they think that the Lord will not deal so severely with them;
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and yet my Text sayth, That the breath of the LORD like a riuer of brimstone dooth kindle it:
and yet my Text say, That the breath of the LORD like a river of brimstone doth kindle it:
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The terror of whose wrath is indurable.
The terror of whose wrath is endurable.
dt n1 pp-f rg-crq n1 vbz j.
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Hearken here all you that make but a sport of sinne, looke vpon your punishments prescribed:
Harken Here all you that make but a sport of sin, look upon your punishments prescribed:
vvb av d pn22 cst vvb p-acp dt n1 pp-f n1, vvb p-acp po22 n2 vvn:
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the least sinne that euer you haue committed (being weighty as lead) is able to sinke your soules downe to damnation. the least sin that ever you have committed (being weighty as led) is able to sink your Souls down to damnation.
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Cease therefore from euill, and doe that which is good: Cast away the workes of darkenesse, and put on the armour of light:
Cease Therefore from evil, and do that which is good: Cast away the works of darkness, and put on the armour of Light:
vvb av p-acp n-jn, cc vdb d r-crq vbz j: vvb av dt n2 pp-f n1, cc vvd p-acp dt n1 pp-f n1:
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hate the little sinne as well as the great, an idle thought as well as blasphemy:
hate the little sin as well as the great, an idle Thought as well as blasphemy:
vvb dt j n1 c-acp av c-acp dt j, dt j n1 c-acp av c-acp n1:
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make much of offered grace to saluation:
make much of offered grace to salvation:
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Christ now knocketh at the dore of your soules, and would gladly come in and dwell with you:
christ now knocketh At the door of your Souls, and would gladly come in and dwell with you:
np1 av vvz p-acp dt n1 pp-f po22 n2, cc vmd av-j vvi p-acp cc vvi p-acp pn22:
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For it is his delight to dwell with the sonnes of men : shut him not out as did the Bethleemites : For it is his delight to dwell with the Sons of men: shut him not out as did the Bethlehemites:
p-acp pn31 vbz po31 n1 pc-acp vvi p-acp dt n2 pp-f n2: vvb pno31 xx av a-acp vdd dt n2:
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Bid him not be gone, as did the Gadarens, but Bee yee open yee euerlasting doores, that the King of glory may come in;
Bid him not be gone, as did the Gadarenes, but be ye open ye everlasting doors, that the King of glory may come in;
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yt you hauing giuen him entertainement héere, hee may do the like by you hereafter, placing you with the sheepe on his right hand,
that you having given him entertainment Here, he may do the like by you hereafter, placing you with the sheep on his right hand,
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and singing this blessed haruest-song vnto you, Come ye blessed of my Father, inherite the kingdom prepared for you from the beginning of the world.
and singing this blessed harvest-song unto you, Come you blessed of my Father, inherit the Kingdom prepared for you from the beginning of the world.
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To the which most blessed place of glory, the LORD bring euery soule of vs at the day of our death and dissolution;
To the which most blessed place of glory, the LORD bring every soul of us At the day of our death and dissolution;
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and that for IESVS CHRIST his sake, to whom with GOD the Father, and GOD the blessed Spirit, three glorious persons,
and that for JESUS CHRIST his sake, to whom with GOD the Father, and GOD the blessed Spirit, three glorious Persons,
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but one immortal GOD, be ascribed all honour and glory, both in Heauen and Earth, this day and euer, Amen. FINIS.
but one immortal GOD, be ascribed all honour and glory, both in Heaven and Earth, this day and ever, Amen. FINIS.
cc-acp pi j np1, vbb vvn d n1 cc n1, av-d p-acp n1 cc n1, d n1 cc av, uh-n. fw-la.
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