dreadfull Maiesty bewayling bitterly all our offences committed against thee and quaking and trembling for feare thou shouldest in thy Iustice vtterly cast vs from thée into that wofull Lake that burnes with fire and brimstone Lord we confesse by birth our foule pollution by life our manifold transgression and therefore ashamed wee are that are but dust and ashes yea worse most lothsome and abominable sinners to come before thée or commence the least sute vnto thee that art a Maiesty most pure abhorring and seuerely punishing all that worke iniquity Therefore oh Lord our God wee most humbly beséech thee not to deale with vs according to thy iustice and our owne merits for then shall we be vtterly condemned but comming vnto thée as a child that feareth to bée beat for thy Christs sake with the eyâ— of pitty and fatherly compassion look thou graciously vpon vs behold vs in him in whom thy Iustice will soone turne it selfe into mercy thy frowne into fauour thine indignation into euerlasting saluation Lord for thy fauour now and euer we craue grant therefore to vs that aske for pardon of our sins at thy hands alone we séek grant that we may finde at thy gate of Saluation we earnestly do knocke good Lord therefore open vnto vs. But because thy sacred Word doth tell vs that thou wilt looke to none but those that are of a contrite heart and tremble at thy words Lord fit and prepare vs all by true humiliation to imbrace the sauing health of our soules grant gracious God that we may mourne our sinnes thorowly and lament our iniquities bitterly not so much because they might iustly condemne vs as that they haue so highly displeased thée and moued thy Maiesty to anger that hast béene so merciful a God vnto vs O giue vs hearts to grieue for that we cannot sufficiently grieue for our sinnes committed against thée And gracious Father we further intreat that we may not â—nely taste of the sowre of thy Law but likewise receiue in thy good time and in good measure the sweet and vnspeakable comfort of thâ— Gospell grant that thy Sonne Iesus may bée Iesus to vs all that his righteousnesse may couer our vnrighteousnesse that his death may bring our soules to life that in him and for his sake thou wouldest â—e well pleased to make vs thine by adoption to witnesse the same to our soules by the infallible testimony of thy blessed Spirit to work in our hearts a strong and resolute perswasion of Faith whereby we may graspe and hold fast this thy great mercy in Christ towards vs to the peace of our consciences in this life and the saluation of our soules in the life to come And holy Father for as much as all those that haue put on Christ are become new creatures grant vnto vs a new heart and renew a right Spirit within vs purge vs from our sinnes wash vs from our iniquities infuse thy sauing grace into our Soules whereby wee may dye to all that is euill and liue to all godlinesse of life all the dayes of our life to come Frame our hearts deare God to true and perfect obedience obedience being the best sacrifice that thou requirest oh grant that all our delight may be in thy Statutes that it may be euen our meate and drinke to walke in thy Commandements indeuoring alwayes and in all places to keepe a cléere conscience both towards thee and man Teach vs blessed Father to rely vpon thée alone by faith to feare loue honour and truely obey thee in wisedome and true sanctity to giue no worship from thee that is onely proper to thee reuerently to thinke and speake of thy most glorious name and word carefully to sanctifie thy Sabbaths and wholly set them apart for thy seruice Giue vs grace also thou that art the Author and giuer of all grace to carry our selues dutifully to man to honour and reuerently respect all our superiours both in nature and place to preserue and maintaine the good name goods and bodies of our brethren amongst whom we liue and not impaire hurt or maliciously massacre the same to keepe our selues chaste and vnspotted from all fleshly lusts and euery act of vncleannes iniuriously to take away no mans right or due to speake the truth and not to beare false witnesse against our brethren to be content with our owne estates more or lesse and not to repine at or couet that which is others O grant that our liues may bee vnreprouable before thée and men But because O Lord of our selues we are able to doe no good thing but it is thou that workest the will and the deed Lord therefore stand euer by vs with thy preuenting assisting and consequent grace whereby we may be able in some measure to do thy will on earth as thy Angels doe it perfectly in heauen Moreouer heauenly Father wee fully beléeuing our selues to be true and liuely members of that body mysticall whereof our blessed Sauiour is the Head doe earnestly desire at thy gracious hands the like mercy for the whole body of Christs Church as we beg for our owne soules Lord blesse and defend thy Church and Chosen in all Kingdomes of the earth wheresoeuer inlarge the bounds of thy Gospell increase the number of thy Saints daily adde vnto thy Church such as shall bee saued Blesse the Kings most excellent Maiesty with all spirituall blessings in Christ Iesus meet for so great and worthy a personage with the Prince and His whole issue in this Kingdome and beyond the Seas Grant that He may neuer want one out of his own loynes to sit vpon his Throne for the maintenance of thy Gospell till the comming of Christ in the clouds Blesse all afflicted members whether grieued in conscience troubled in body or persecuted for the Gospell according to their seuerall ocâ—â—sions and need Blesse those that are neerer and dearer vnto vs in the flesh as are our Parents and kindred whether father or mother husband or wife brother or sister or childe with our Christian acquaintances and friends kéep them all and vs with them to thine euerlasting kingdome and saluation And in mercy good Lord this night looke downe vpon vs preserue vs and ours from all dangers bodily ghostly within doores and without giue vnto our bodies a comfortable rest and sléepe that they may be more able to do the works of their particular vocations before thee and swéet Lord watch euermore ouer our poore soules kéepe vs from sin and euill both sleeping and waking and when that sléepe of death shall fall vpon vs grant that our soules may wake to thy glory and saluation euerlasting and that for Christ Iesus his sake our onely Lord and euerlasting Redéemer to whom with thée and thy good Spirit three persons but one God wee heartily desire to offer vp all thanksgiuing and praise this euening and euerlasting Amen THe grace of our Lord and Sâ—uiour Iesus Christ and the loâ—â— of God our heauenly Father and the most blessed presence of God the holy Ghost bee with vâ— all and within vâ— all both in Soule in Spirit and in body and with all things that remaine or belong vnto vâ— either within dores or without this â—ight and euerlasting AMEN FINIS
the resemblance betwéen them for as a debt doth bind a man either to make satisfaction or else goe to prison so our sinnes bind vs either to satisfie Gods Iustice or else to suffer eternall damnation And because wee cannot of our selues satisfie the one nor willingly would in our selues suffer the other in Christ therefore wee sue to the Lord for the forgiuenesse of them And vnder this forgiuenesse of sinnes are vnderstood these benefits as Iustification Sanctification Redemption and Glorification Againe by sinne heere is not Our sinne meant the guilt only but the punishment also due to vs for the same As we forgiue c. These words As we forgiue are not as Papists imagine the cause why God should forgiue vs because we forgiue others but a signe that God will forgue vs. Therefore these words as we forgiue are added for these two causes First for our instruction to teach â— vs that God requireth this at our hands that we should forgiue as we would be forgiuen that we should be merâ—â—full as hee is mercifull you know how he was serâ—â—d that hauing his debt forgiuen him would 〈◊〉 〈◊〉 〈◊〉 not forgiue his brother Secondly for our comfort â—o giue â— vs to vnderstand that if wee which bee sinfull men can remit wrongs and iniuries done against vs much more will our heauenly FATHER whose mercy is aboue al his works forgiue his seruants when in true repentance they shall turne vnto him O he is very ready to forgiue And in forgiuing our brethren we are to knowe that wee may forgiue the iniury done against vs but not the sinne therein done against God God only forgiueth sinnes Hee that stealeth offendeth the Law the iniury is done against him from whom hee stealeth but the sinne against Gods Law Thou shalt not steale hee may forgiue the iniury but God onely must the sinne So that in this Petition we desire these three things First vpon our confession and true humiliation for sinne that it would please the LORD not to lay to our charge either the guilt or punishment of our sinnes but in the righteousnes and in-vtterable passion of IESVS CHRIST hee would raze them out of the booke of his memory and saue our soules aliue Secondly that by the infallible testimony of his good Spirit and by a resâ—lute perswasion of faith hee 〈◊〉 â—â—â—ure our consciences of the fr 〈…〉 m and seale vs â—â—to the day of Redemption Ephes 4. 30. Thirdly seeing God requireth the like forgiuenesse at our hands towards our brethren wee further entreate his grace that we may as hearâ—â—â—y forgiue iniuries done against vs as we desire forgiuenesse of our own 〈◊〉 at the hands of God Thâ—se therfore faile in the performance of this fifth Petition 〈…〉 e here 〈…〉 ll Nouatians are ◠〈◊〉 〈◊〉 〈◊〉 who deny forgiuenesse of 〈…〉 after Baptisme 〈◊〉 the Church of Rome ◠〈…〉 ounded that auer 〈…〉 〈…〉 th remit the fault 〈◊〉 〈◊〉 〈…〉 ment a doctrine 〈◊〉 〈◊〉 〈…〉 table and diue 〈…〉 Thirdly the Catharists are heere also confuted who thinke they can be without sinne in this life Fourthly they that confesse not their sinnes and grieue not for their corruptions Fiftly that runne by wilfull disobedience dayly vpon Gods score and haue neuer care to come out of his debt Sixtly that endeuour not to kéepe a cléere conscience towards God and men Seuenthly that labour not for the peace of conscience that the world can neither giue nor take away Eightly that are so maliciously bent against their brethren that by no meanes can be brought to forgiue them these men are so farre from forgiuenesse at the hands of God as in effect they pray that hee would neuer forgiue them a matter most fearefull and much to be lamented Thus much concerning the fifth Petition The sixth Petition And leade vs The sixth Petition 〈◊〉 into temptation But deliuer vs from euill Leade vs not to be led into temptation â—eadâ— vs noâ— is to be ouercome of temptation and ensâ—ared therewith as a 〈◊〉 is taken in the net CHRIST was tâ—â—pled but not led into temp 〈…〉 〈◊〉 〈◊〉 to lead vs into tempâ—◠〈…〉 o respects 〈…〉 〈…〉 in his 〈◊〉 〈…〉 trument of 〈◊〉 wrath Into temptation Temptation in ◠〈◊〉 Scriptures is taken two manner of wayes First for that temptation where with the Lord doth proue and trye those that are his of which 〈◊〉 speaketh 〈◊〉 〈◊〉 â—0 Feare not for God is coâ—â—â— to proue â—on that is 〈…〉 wil â—bey His Preâ—â—nts 〈…〉 〈◊〉 19. Againe Psa 66. 10. Thou O God hast proued thou hast tryed vs euen as siluer is tryed Gods tryals alway tend to his owne glory and the good of his children Secondly it is taken and that more generally for that temptation wherewith the Diuell doth assault men and this is any inticement of the Soule or heart either by the corruption of mans nature the allurements of the world or the suggestion of the diuell to any sinne And in this sence God is said not to tempt any man Iam 13. The Fathers define temptation to be a corrupt affection tending or enticing to euill and to imagine this to come néere God it is horrible blasphemy The matter of temptation is in vs euen our owne concupiscence the Diuell néedeth but to bring his bellowes to this â—ire and it is forthwith kindled But deliuer vs from euill By euill Put 〈…〉 〈…〉 is not heere meant temptation for temptations are many times profitable but by euill is meant the sinne to which we shall be tempted by the diuell the world and our owne concupiscence which is of it selfe simply euill Lead vs not into c. that is though thou sufferest vs to be tempted yet suffer vs not to be led away and ouercome of temptations but deliuer vs from whatsoeuer euill we shall at any time be tempted to So that in this sixt and last Petition we desire 3. things First wee craue for grace at the hands of GOD whereby wee may withstand sinne and repell the power of temptations and not be swallowed vp of them Secondly wee craue that by the â— power of Gods all-sufficient grace when sinne assaulteth vs we may not be ouer-come of it but ouer-come it and be deliuered from the power and slauery of it Thirdly seeing sinne many times â— is more powerfull ouer vs then grace in vs wee desire that it may not take rooting in vs to reigne in our mortall bodies but speedily wee may be recouered and deliuered from it These therefore faile in the performance of this Petition First all that imagine God to bee the author of sinne GOD is the permitter but not the Author God is the Author of euery action but not the Author of the euill inherent Secondly those that desire absolutely to bee freed from all temptations for it is not said Let me not be tempted but Lead me not into temptation for alas this is the
in thought word and worke O Lord our God we must needs confesse with mourning and sorrowing hearts and spirits that we were all borne in sin all conceiued in iniquity and that all our life hitherto hath beene most fearefully corrupted and stained with all manner of sinfull transgressions to the great dishonour of thine owne Maiestie to the great discomfort of our owne soules and to the euerlasting confusion both of soule and body in thy iust iustice and iudgement in the world to come Yea O Lord we cannot but confesse that so soone as euer wee came into the world thou mightest iustly for our sinnes haue taken vs both body and soule and giuen vs our portion in the lake that burneth with fire and brimstone it is thy great mercy that thou hast spared vs hitherto and not consumed vs from the face of the earth To thee therefore God of endlesse compassion we most miserable wretches make our pitious mone to thee in Christ Iesus wee come now for mercy heare vs heale vs helpe vs and haue mercy vpon vs pardon and forgiue vs all our sinnes let shine thy fauourable countenance towards vs and say vnto our soules that thou art our saluation Thou hast promised in thy holy and heauenly Word that a broken and a contrite heart thou wilt not despise Fulfill therefore now O Lord this thy gracious promise to vs that are weary and laden with the affrightments of sinne and that offer vp our prayers with grones that cannot bee expressed Wash vs O Lord in the bloud of Iesus Christ make vs cleane within and without by thy sanctifying and renewing grace preserue vs both in body and soule from the guilt and punishment of all our mis-doings assure our consciences of the same by faith and seals vs by thy good Spirit to the day of redemption And heauenly Father wée humbly intreate thee to worke thy good worke in euery soule of vs to giue vs faith in thy promises zeale to thy glory loue to thy truth obedience to thy will care and conscience to walke vpright before thee in all our wayes and to offer vp our soules and bodies a liuely sacrifice to the seruice of thy Maiestie in holinesse all the dayes of our life to come And in these our prayers we craue also at thy mercifull hands thy gracious blessings for all thy faithfull Children and elect persons wheresoeuer dispersed and howsoeuer distressed vpon the face of the earth and more especially for these thy churches amongst vs of Great Brittaine France and Ireland replenish the Kings most excellent Maiestie with all necessarie graces meet for so worthy a Personage Redouble thy gracious Spirit vpon our most hopefull Prince and multiply thy blessings vpon all His Royall Issue Blesse all the Nobility of our Land all the reuerend Clergy from the highest to the lowest all of the ciuill Magistracy all Schooles of learning with the two Vniuersities of Cambridge and Oxford and all the Commons of this Realme shew pitty vpon all thine that are in any kinde of tribulation or affliction especially vpon all those that suffer persecution for thy Gospels truth comfort all those that lye languishing in spirit Soule-sicke at the heart for remorce of their sinnes say vnto their Soules that thou art their Redemption Blesse moreouer we beseech thee all that are deare and neere vnto vs in the flesh as our Parents Father and Mother Brother and Sister and Kinsfolke together with our deare Friends and Christian acquaintance absent or present Lord bee present with them and keepe them as the apple of thine owne eye from euery euill worke and way to thy euerlasting Kingdome and saluation And holy Father we finally entreat thee to redouble thy gracious blessings vpon euery one of vs at this time humbled in Prayer before thee blesse vs bodily and spiritually giue vnto our bodies comfortable rest and sleepe that so wee may be the fitter to do the works of our seueral vocations before thée and grant vnto our soules the continuall assistance of thy grace that they may neuer sléepe in sinne but that they may be alwaies waking and wayting for the comming of our Lord Iesus to Iudgement that so Soule and body may bee preserued from the euill of sinne in this life and from the euill of damnation in the world to come and that for Christ Iesus his sake our sole Sauiour and onely Redéemer to whom with thée and thy blessed Spirit thrée glorious persons but one Essentiall God we offer vp all possible Thanksgiuing and praise this euening and euerlasting Amen FINIS Tormenting TOPHET OR A TERRIBLE DESCRIPTION of HELL Able to breake the hardest heart and cause it quake and tremble Preached at Pauls Crosse the 14. of Iune 1614. The fifth Edition corrected and amended Esay 30. 33. Tophet is prepared of old it is euen prepared for the King he hath made it deepe and large the burning thereof is fire c. Printed at London by George Purslow and are to be sold by John Clarke 1620. TO THE RIGHT Worshipfull and my verie deare friends Sir Lestraunge Mordaunt of Massingham Hall in the Countie of Norfolke Knight Baronet and Lady Frances Mordaunt his most louing Bed-fellow HENRY GREENVVOOD Wisheth all increase of Grace in this Life and Eternall Life in Life to come IT is and hath beene long since Right Worshipfull the custome of the Learned that when they commended to publike view therein ayming a◠common good their Christian pains and diuine indeuors knowing that the truth hath and alwayes had many oppositions and detractions to present them to men of high place and well affected in Religion that so their works might passe with lesse feare and danger of disgrace and opprobry I though vnlearned making bold to imitate their Christian policie herein haue presumed to present that doctrine to your Worships eyes that lately in publike place was sounded in your eares both of which senses are great instruments in the furtherance of our soules in the way of Gods Kingdome for as the eare conuayeth grace to the affections of the soule so the eye bringeth much matter to the vnderstanding of the minde nay the eare cannot so often be an Andito as the eye an Oratour to the Conscience For which cause your Worships nothing more affecting than growth in grace and Religion I haue attempted to commend to your often consideration Tormenting Tophet for as nothing allureth the heart to grace more then Gods mercies so nothing is more preualent against sinne than his fearfull and terrible Iudgements If therfore your gracious Worships shall vouchsafe to accept of these my poore presented pains it will giue much content to mine own heart doubtlesse answerable comfort to your owne soules And to conclude as the Lord hath aboundantly blessed your Worships with graces internal blessings externall So to vse the words of the Apostle the very God of peace sanctifie you still throughout and I pray God that your whole spirits and Soules
nec prece neither by bribes nor entreaties would not euery man in that Citie bee in great perplexitie and feare So feare this Iudge who shal come with thousands of Angels in great Pompe Maiestie Glory into the Citie of this world and iudge the greatest part of mankind to death and damnation sparing no man neither precio nor prece neither by bribes nor yet by intreaties a Iudge that will vse no partiality A Iudge that is able to destroy both 〈…〉 2. body and Soule in hell fire for euermore Feare this Iudge this terrible Iudge this iust Iudge this strict Iudge that will not suffer one idle word to escape in iudgement thou that hast offended this Iudge by thy manifold transgressions thou that hast deserued for them euerlasting torments in the pit of hell feare him quake and tremble before him at the hearing of this hard saying But I say vnto you that of euery idle word that men shall speak they shall giue account thereof at the day of Iudgement If Paul a chosen vessell and a faithfull seruant of Iesus Christ was afraid of this iudgement If the iust and vpright man Iob cryed out and said Quid agam quò me conuertans Iob â— 1â— cum venerit Dominus ad iudicandumâ— What shall I doe O whither shall I turne mee when the Lord commeth to Iudgement If blessed Hilary who from the fourteenth yeere of his age serued the LORD in singlenesse of heart and in sinceritie of life to his liues end was afraid of this day as it appeareth by his speech vpon his death-bed Egredere anima egredere Hâ—â—â—â—ion quid times quid dubitas That is Goe forth O Soule goe forth Why art thou afraide Why doubtest thou â—hoâ— hast serued Christ these seuentie yeeres and art now afraid to depart If these holy men were afraide of this terrible day how oughtest thou O sinner that art defiled with sinne from top to toe that hast not serued thy God as thou oughtest one day in seuentie yeeres how oughtest thou to quake and tremble If the Iust shall scarce bee saued 1. Pet 4. 18 where shalt thou poore wretch appeare If the people of Israel trembled at Exo. 16. 18 the presence of God on Mount Sinai when the Lord gaue vnto them his Law and as a Schoole-Master read a Lecture to all the world how terrible will his presence be when he shall come to exact this Lecture at thy hands how thou hast conned the same If Iohn and Daniel at the sight of a Apoc. 1 1â— Dan. 8. 17. milde Angell fell vpon the earth as dead how shalt thou poore sinner indure the presence of this terrible Iudge If Haman could not abide the angry countenance of King Ahasuerosh Hest 7. 6. how shalt thou O wicked man abide the angry countenance of this frowning Iudge If Adam for the Gen. 3 8. commission of one sinne ranne from God in great feare and hid himselfe behinde the bush whither shalt thou O sinfull Adamite that hast committed as many sinnes as starres in sky as haires on head and sands by Sea Immo horum numerus numero non clauditur vllo Yea the number of them is not to bee numbred whither I say shalt thou desire to run and where shalt thou wish to hide thy selfe from this terrible Iudge O saith Augustine Mallent Augustine impiâ— esse in inferno quà m videre faciem irati Iudicis The wicked had rather bee tormented in hell then see the face of this fearefull Iudge Then shalt thou cry to the mountaines Cadite super me Fall vpon me and to the hils 〈…〉 Abscondire me à facie sedentis super thronum ab ira Agni id est Hide mee from the face of him that sitteth vpon the Throne and from the wrath of the Lambe Then shall the Booke be opened videlicet the euidence of thy workes in this life recorded freshly in the testimonie of thine owne conscience and in the true and infallible memorie of Gods eternall wisedome then shall thy sinnes be set in order before thine eyes heauen and earth shall witnesse against thee yea thine owne Conscience shall condemne thée and Conscientia Psal 50. 11. Psal 50. 4. Rom. 2. 15. est mille testes Thy Conscience is a thousand witnesses to condemne thee The diuell shall pleade hard most pitifull wretch for thy Soule and body accusing thee on this manner O Iudex iustissime O most iust Iudge thou hast in the abundance of thy loue suffered many torments of hell vpon the Crosse at Golgotha for the redemption of this wretch thou hast offered him times innumerable redemption iustification and endlesse happinesse yet neuerthelesse hee hath despised thee and hated thy instruction and hath chosen rather to follow me then thée rather to walke in iniquity after my example then in holinesse of life after thine hee hath chosen to bee my seruant rather then thine therefore what remaineth but that thou shouldest refuse him that refused thée and that I should receiue him to euerlasting torments that hath hitherto serued me When thou poore soule shalt heare this pitifull Plea and confesse the same to be too true what shall become of thee or whither shalt thou turne thee for comfort Alack alack thou shalt haue no hope of saluation for aboue thée thou shalt sée the Iudge angry with thée for thy sinnes and the blessed Angels reioycing and laughing at thy destruction beneath thee thou shalt see hell open and the fiery Furnace ready to receiue thee to torment on thy right hand shall bee thy sinnes accusing thée on thy left hand the diuels ready to execute Gods iudgements vpon thee within thee shall lye thy Conscience gnawing without thee the damned crue bewayling on euery side fire burning and then shalt thou receiue this lamentable sentence Goe from me ye Mat 25. 41 cursed into euerlasting fire which is prepared for the diuell and his angels Euery one of these words are able to cut thy heart asunder Goe from mee Goe Hitherto I haue bin a Father to thée I haue bestowed many comfortable benefits vpon thee I haue had great care of thee but now goe from me into torments inexpressable where thou shalt cry vnto me but I will not heare thee in torment shalt thou lye comfortlesse in hell thy torment shall be endlesse I wil put a gulfe betweene thee and me to make thy torments remedilesse thou shalt bee dying Apoc. 9. 6. Luke 6. 25 alwayes yet neuer dead thou shalt seeke death but neuer finde it thou shalt bee burning alwayes yet neuer burnt to death thy mente shall Psal 11. 6. Mat. 1â— 4â— be griping hunger and famine intolerable thy drink shall be lakes of fire and brimstone thy musicke shall bee howling roaring of crying diuels and wéeping wailing and gnashing of teeth Ye cursed Thou hast beene called Ye 〈…〉 hitherto by renowned and glorious titles as Prince Duke Noble Reuerend
is a great plenty of men but there is a great scarcity of good men These wayes seeme pleasant to be walked in yet Nouissima illarum mors est The end of these wayes is death for the diuel like a subtill fisher sheweth the bait but hideth the hooke sheweth the vnprofitable profit and vnpleasant pleasure of sin but h 〈…〉 th the hooke from mens eyes which is death according to that of S. Paul Stipendium 〈…〉 mors est The wages of sinne is death here hell and damnation hereafter Sinne seemeth at thâ— first to fawne vpon a man but yet in the end it will with Caines dogge Gen. 4. plucke out the very throats of our soules In these main rodes the more is the pitty doth the greatest part of mankind run headlong to perdition without any checke of conscience remorse for their sinnes or any reclamâ—tion in the world Sinne neuer more then in these our dayes of the Gospell abounded the diuell hath more followers then Christ the whole multitude â—â—â—ed Crucifie him Crucifie him bâ—â— Mar. â—â— 1â— there was but one and thâ—t a â—â—lly woman that laboured to set him â—râ—e The saying of Paul to the Romans is verified in thâ—se our dayes of sin There is none righteous no not one Rom. 3. 10. 11. 12. There is none that vnderstandeth there is none that seeketh God all haue gone out of the way all are altogether vnprofitable there is none that doth good no not one Pride Whoredome Gal. â— 19. â—â— â—â— Adultery Fornication Vncleannesse Wantonnesse Idolatry Witch-craft Hatred Debate Emulation Wrath Contention Sedition Heresie Couetousnesse Drunkennesse Swearing Forswearing Blasphemy Prophanenesse coÌ„tempt of the Word despising of Gods Messengers and the like abominations are raigning in euery angle of this our Iland yea our Land is become a sinke of sin a pit of pollution and a place of abomination defiled with iniquity A vertice capitis vsque ad plantam pedis id est from toppe to toe hauing no sound part throughout it yea our whole Land is out of course And it is the great Lam. 3 2â— mercy of God that wee are not consumed Yea these last dayes of the world are like to the daies of Israels prouocation of the Lord in the wildernesse wherein wee preferre the slauery of Egypt aboue the sweete Manna of heauenly blisse Yea that saying of the Prophet is verified of the most part of mankind That the Children gather stickes the Ierem. 7. 8. Fathers make the fire and the women bake cakes for the Queene of Heauen That is they offered sacrifice to the Sun and Moone and Planets which they called the Queene of Heauen So the beast of Rome with his Antichristian crue doth sacrifice to Mary making her an idoll and calling her as in their Salue Regina and Regina Coeli laetare doth appeare the Queene of Heauen They make Ignorance the mother of their Deuotion Sir Iohn Lacke-latine and Sir Anthony Ignorance are their chiefest Clarkes and best Masse-mongers Yea the world is growne to that height of reprobation that that which is written in Iob is verified of many They say to Goâ— Depart â—rom vs Iob. 21 14. 15. â—or we desire not the knowledge of thy wayes who is the Almighty that wee should serue him Full little thinking that the Lord shall answer them with the like Disâ—â—â—â—â—e Depart from me yee Math 7. 2â— workers of iniquity Thus we â—ée how the worldlings run in the race of iniquity the broad way to the lake vnquenchable some in the race of Atheisme some in Papisme some in Mahumetisme some in Paganisme but few there are that run in the race of Christianisâ—â—â— But thou that wouldest be saued thou that wouldest so runne that thou maist obtaine run not in any of these wayes but flye from sin as from a stinging Serpent and a biting Cockaâ—riâ—â— For they that doe such things shall not â—al â— â—â— inherite the Kingdome of God The right way therefore wherein Hâ—c 〈…〉 we must runne is the way of Godlinesse the way of Christianity the way of the Word of God framing all our thoughts words and operations according to the precise and strict rule of the same For Factores legis iustificabuntur id est The doers of the â—aw shall be iustified saued and glorified This way of Godlinesse is a blessed way to walke in It is sweeter than Psal â—â— Mat. 11. 3â— the hony or the hony combe Iugum Christi sâ—â—ue est onus suum leue id est The yoke of Christ is easie and his burthen light Mandata â—â—â—s graâ—ia â—on 1. Ioh. 5. 3. sunt id est His Commandements are not grieuous and his Commandements Psal 119. are exceeding large Her wayes are wayes of pleasure and her pathes Prou. 3. 17 â—sâ—l 119. â—â—5 prosperity It is a lanthorne to our feet and a lâ—ght vnto our pathes It is a pillar of fire to carry vs thorow the wildernesse of this world to the Celestiall Canaan It is the power of God Rom. 1. 1â— to saluation to euery Beleeuer both lew and Grecian It is able to saue our Iam. 1. 2â— soules it is able to make vs wise to saluation is is profitable to teach to improue 2. Tim. â— 15 1â— 17. to correct to instruct in righteousnesse and to make vs perfect in all good works It is comfortable in all cases and parts of our life both in prosperity and aduersity both in life and death If we fight it is a sword if we hunger it is meate if wee thirst it is drinke if wee be naked it is a garment if we be in darknes it is light yea in a word the Word of God is The high-way to Heauen Enter therfore Mat. 7. 13. in at the straight gate of amendment and run in the same from faith to faith from grace to grace from vertue to vertue from strength to strength till thou beest a perfect man in Christ Iesus Cast away the workes of darknesse Rom 13. 12 13 14 and put on the armour of light walke honestly as in the day not in gluttonie and drunkennesse neither in chambering and wantonnesse nor in strife and enuying but put on the Lord Iesus Christ and take no thought for the flesh to fulfill the lusts of it Bee Mat. 10. 16 wise as the Serpent be innocent as the Doue Amongst diuers points of wisedome to bee found in the Serpent this is one namely Shee casteth her coat and so renouateth her age as Aristotle saith These three beasts Arist de nat Aâ— mal lib. 8 cap. 17. Stellio Tum Vere tum Autumno both in the Spring as also in Autumne doe cast their skinnes viz. the beast like a Lizzard called in Latine Stellio Quia habet maculas quasi stellas collo infixas Because hee hath spots in his necke like starres Lacertus the Lizzard and Lacertus Serpens the Serpent And to doe this
〈◊〉 the Theognidis gnome blacke gates Eustathius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eustath in 1. Iâ—adâ—s Hell is a darke place vnder the earth The darknesse of Aegypt was wonderfull Exo. 10. 21 and fearefull Wonderfull because it was so thicke as it might bee felt Fearefull and therefore made the ninth plague of Pharao yet that darknesse was nothing to the darknesse of hell which is called the Black darknesse Iude 13. The Poets in regard of the darknesse thereof do compare hell to a certaine territory in Italy betwixt Baiae and Cumae where the Cimerij inhabit so inuironed with hils that the Sunne neuer commeth to it wherevpon this Prouerb commeth Cimeris Cimerae tenâ—brae tenebris atrior Darker then the darkenesse of Cimeria Whosoeuer hee be that loueth darknesse more then light shall haue his heart full of darknesse in Tophet Thirdly Our elementall fire burneth the body only but the fire of hell burneth both soule and body as yee haue heard at large Fourthly Our elementall fire consumeth that which is cast into it but the fire of hell doth alway burne and neuer consume Fiftly Our elementall fire may be quenched but hell fire can neuer bee quenched The chaffe will hee burne Mat. 3. with vnquenchable fire their worme shall neuer dye their fire shall neuer Esay â—6 goe out As there is nothing that maintaineth it so there is nothing that can extinguish it From all this we may obserue the Obseruatio extremity bitternes of the torments of Tophet Yea minima poena inferni Tho. Aquia maior est maxima poena huius mundi that is The least torture in hell is greater than the greatest torture that euer was deuised vpon the earth That Hell-hound that murthered the King of France had as heauy a punishment as this world could affoord for his arme that did that cursed act was taken from his shoulder his nailes pulled from his hands and féet his flesh piece by piece pulled from him with hot burning pincers and in the end rent in pieces with foure horses all this is nothing to the least torment of Tophet Chrysostome ad populum Antiochenum Chrysast aâ— poâ— Arâ—â—â—ch â—â—â— 49. saith That fire and sword and wilde beasts or any thing more grieuous than these are scant a shadow to the torments of hell And this bitter torment slandeth in these two In poena damni that is In the punishment of losse and in pâ—nâ— sensus that is in the punishment of feeling the former wherof is the greatest as sayth Saint Chrysostome this poena damni this punishment of losse is more bitter then the paines of hell yea worse then a thousand hels This poena damni though it be a priuatiue Poeâ—a damni punishment yet it hath a positiue effect For to be depriued of ioy cannot but bring intolerable sorrow euen as the absence of the Sunne causeth Simile darknesse so the want of Gods presence bringeth inexpressible griefe When the Arke of God was taken by the Philistims old Eli with griefe 1. Sa. 4. 18. fell backward and died Demosthenes tooke his banishment 〈…〉 in vito Demostheâ—is so heauily that many times he would weep bitterly when he looked towards Athens though he found much kindenesse at the hands of his enemies Tully when he was banished from Italy though he were in Greece yet hee wept bitterly when he looked towards Italy Absolon tooke his banishment from 〈…〉 14. 22 his fathers presence very grieuously If these exiles breed such sorrow how fearefull will it be to be banished from the presence of the Lord Who is 2. Cor. 1. 3. the Father of mercies and God of all consolation in whose presence is ioy in whose pleasure is life to bée banished from the presence and louing countenance of the Lambe from the fellowship of Saints and Angels from all ioyes and felicitie with that Mar. 25. bitter sentence Goe from me yee cursed into euerlasting fire prepared for the Diuell and his angels Goe from me these are words of separation ye cursed these are words of obiurgation into euerlasting fire these are words of desolation prepared for the diuell and his angels these are words of dolefull exemplification This is the greatest part of the second death for as the first death separateth the soule from the body so the second death separates soule and body from the presence of the Lord for euermore Oh what weeping and wailing will Luke 13. there be when yee shall see Abraham Isaac Iacob intertained into the Kingdome of God ye your selues shut out He therefore spake truly that said The teares of hell are not sufficient to bewayle the losses of heauen Infoelicissimum genus infortuniâ— meminisse fuisse foelicem that is it is the vnhappiest thing of all to thinke that euer we were happy Dura satis miseris memoratio prisca bonorum Poeta It is misery enough and though there were no more misery to remember the ioyes we haue lost As the old man in the Poet sayd I. Terent. haue a sonne nay alas I had a sonne so the damned may say We haue a heauen nay alas we had a heauen Lysimachus King of Macedonia Lysimach warring against the Scythians béeing inforced by extreme thirst to yéeld himself into the hands of his enemies after he had drunke cold water brake out into these lamentable words Good God for how short a pleasure how great a Kingdome haue I lost So the damned soule may say Good God for how short a time of pleasure how great a Kingdome haue I lost And surely this is iust with God that those that separate themselues from him here should bee banished from him hereafter That those that hate the Saints here should be debarred their company hereafter that those that crucifie the Lambe here should bee cursed of the Lambe euerlastingly hereafter The second thing that maketh Hell torments so bitter and intolerable is poena sensus the punishment of feeling Poena sensus Euery member of body and euery faculty of soule together tormented for euer The eye afflicted with darknesse the eare with horrible and hideous out-cries the nose with poysonous and stinking sauors the tongue with gally bitternesse the whole body with intolerable fire a fire that shall burne so violently that the damned shal prize a drop of water aboue tenne thousand worlds The faculties of the soule also shall bee most pitiously tormented the memory with pleasures past the apprehension with paines present the vnderstanding with ieies lost and in this faculty shal lie the worm of conscience Misâ—ria reproborum maxima gnawing which the Scriptures so often threaten to sinners this worme is a continuall repentance and sorrow full of rage and desperation by reason of their sinnes and this worme or remorse shall chiefly consist in bringing to their minds the meanes and causes of their present calamities how easily they