and bodies may be kept blamelesse to the comming of our Lord Iesus Christ Amen From Hempsted in Essex Ianuary 10. 1629. Your Worships alwaies ready to be commanded in the LORD Henry Greenwood To the CHRISTIAN Reader CHristian Reader I commend to thy charitable view this terrible and lamentable description of Hell a subiect most necessarie in these dayes wherein Iniquity hath gotten the vpper hand the greatest part of mankinde laboureth of this dangerous disease namely hardnesse of heart and contempt of all grace I therefore for the remouing of this damnable euill haue prepared this Tormenting Corrasiue Blame me not if I be too bitter in denouncing Gods Iudgements against sinne the presumption of the time compels me this only is the ayme of my intention herein that many may be saued from the damnation hereof Thus commending this Tractate to thy Christian consideration and thy selfe to Gods most blessed protection I rest Thine euer-louing and wel-willing brother in the Lord Henry Greenwood 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 it is euen prepared for the King hee hath made it deepe and large the burning thereof is fire and much wood the breath of the Lord like a Riuer of Brimstone doth kindle it ALbeit the LORD in the beginning created man in glorious manner omnino ad imaginem sui ratione sapientem vita innocentem dominio potentem altogether after his owne most glorious Image in purity and in perfection of holinesse both in soule and body yet withall he gaue him naturam flexibilem a mutable and changeable nature creating him in potestate standi seu posse cadendi in power of standing and in possibility of falling power of standing that he had from God his Creator possibility of falling that he had from himselfe being a creature A reason whereof S. Augustine giueth Augustine in his booke of Confessions Because the Lord created man ex nihilo of nothing therefore he left in man possibility to returne in nihilum into nothing if he obeyed not the will of his Maker And as Basil saith Si Deus dedisset Basil Adae naturam immutabilem deos potius quà m homines condidisset id est If God had giuen Adam an immutable and vnchangeable nature he had created a God not a man for this is a maine truth in Diuinity immutabiliter esse bonum proprium solius est Dei id est to bee immutably and vnchangeably good only proper to God Adam therfore being thus created that he might either stand or fall by the Diuels subtill suggestion and by the abuse of his owne frée will receiued a double downe-fall the fall of sinne by disobedience and the fall of death by sinne the last fall being the wages of the first fall as ye may read Rom 6. last verse The wages of sinne Rom. 6. 23. is death The Lord therefore hauing pitty vpon this his miserable estate vouchsafed in his Sonne to shew mercy vpon some by election to saluation as to shew iustice vpon other some by reprobation to damnation According to which irreuocable decrée the LORD hath prepared euen from the foundation of the earth answerable places a glorious habitation for the one and a terrible dungeon for the other Which generall truth is confirmed in the words of my Text hauing particular reference to the reprobat Assyrians For as the Lord in his mercy doth promise in this Chapter to his people repenting them of their sins manifold blessings spirituall and corporall temporall and eternall so doth he threaten in his iustice terrible vengeance to their enemies the Idolatrous Babylonians and Assyrians not only temporall but also eternall not to the meane subiect alone but to the King himselfe saying Tophet is prepared of old it is euen prepared for the King c. Not to insist therefore too long vpon introductions lest it should be said to me as once a flowting Cynick sayd to the Citizens of Myndus a little City with great gates Shut your gates lest your City run out I come to the Text it selfe which containeth in it a terrible and lamentable description of Hell prepared of old for the tormenting of all vngodly people of the world of what estate or condition soeuer they be euen for the King For Tophet is prepared of old it is euen prepared for the King c. In which terrible Description of Hell I obserue so many seuerals as the Beast had heads in the Reu. 13. 1. Reuelation that must be tormented in her First the certainty of this place of torment Tophet is prepared of old Secondly the parties for whom for all vngodly wretches yea euen for the King It is euen prepared for the King Thirdly the impossibility of getting out once in He hath made it deepe Fourthly the great number that shall be tormented in her expressed in this word Large Fiftly the extremity and bitternes of the torments of Tophet the burning thereof is fire Sixtly the eternity and euerlastingnesse of the torments of Tophet much wood so much as shall neuer be wasted Seuenthly the Authour or inflictor of these fearefull tortures and that is the Lord offended in these words The breath of the Lord like a Riuer of brimstone doth kindle it wherein I note the seuerity of God against sinne and sinners The certainty of this place of torment The first part is here described by thrée by the Name by the Act by the Antiquity First by the Name Tophet Secondly by the Act is prepared Thirdly by the Antiquity of old Tophet is prepared of old This Tophet was a valley neere Tophet vnto Ierusalem iuxta piscinam fullonis agrum Acheldema ad austrum Sion that is Neere to the Fullers poole and the field Acheldema on the South side of Sion Called also Gehinnom the valley or dale of Hinnom Quia locus iste in praedio erat viri cuiusdam Hinnom Aretius dicti Because this place was in the possession of a certaine man called Hinnom as saith Aretius In which place the Iewes following the cursed example of the Ammoniâ—es did sacrifice their children in the fire to the Idoll Moloch Quem pro Mercurio colebant whom they worshipped for Mercury as saith Montanus or rather pro Saturnâ— Montan. in Esay colebant for Saturne as saith Scultetus Quem Poetae proprios fingunt Scultet in Esay deuorasse filios whom the Poets fained to haue deuoured his owne Children This Moloch was Idolumaereum Scultet in Esay concauum passis brachijs ad excipiendos infantes sacro nefario destinatos subiectis prunis torrendos that is A brazen Idol hollow within his hands spred abroad to receiue Infants that were through their cursed Idolatry tortured in the fire and sacrificed to him as writeth Scultetus Snepfsius describeth this Snepfsius in Esay Idoll on this manner Idoli statua erat cuprea sic enim
GREENVVOODS VVORKES Contayned IN Fiue SEVERAL TRACTATES 1. Of the Day of Iudgement 2. Of the Lords Prayer 3. Of the Race to Saluation 4. Of the Torment of Tophet 5. Of the Baptisme of Christ The ninth Impression corrected and amended London printed for Henry Bell and are to be sold by Iohn Clarke at his Shop vnder S. Peters Church in Corn-hill 1620. A TREATISE Of the GREAT GENERAL Day of IVDGEMENT Necessary for euery Christian that wisheth good successe to his soule at that Great and Terrible day The ninth Impression corrected and amended MATH 12. 36. But I say vnto you that of euery idle word that men shall speake they shall giue an account thereof at the day of Iudgement London printed for Henry Bell and are to be sold by Iohn Clarke at his Shop vnder S. Peters Church in Corn-hill 1620. TO THE RIGHT WORSHIPFVL AND my very good friends Sr. LESTRAVNGE MORDAVNT of Massingham Hall in the County of Norfolke Knight Baronet And to the Vertuous LADY the LADY FRAVNCIS MORDAVNT his louing Bedfellow Eternall wel-fare and euerlasting happinesse in Christ Iesus our Lord and Sauiour BEing earnestly requested and often intreated Right Worshipfull by many of my good friends to put in print this small Treatise of the Generall day of Doome which I lately preached and in publike place deliuered I haue being ouercome with their perswasions condescended to their earnest demaund although very vnapt and exceedingly vnworthy for the penning of so worthy a matter Wherfore I haue made choyse crauing pardon for my presumption herein of your wel-disposed Worships at this time being the Alpha of my tender and slender indeuours to sound in your sacred eares this last and generall Trumpe and to Dedicate to your Worships the same both in regard of the demonstration of my true vnfeined and lasting thankfulnesse to your benigne Worships for sayth Seneca Beneficium hominem gratum semper delectat ingratum semel id est A thankefull man will alwayes remember a benefite but an vnthankefull person will soone forget it for your extraordinary kindnesse bestowed vpon mee Absque vllo commerito without any desert in the World as also in regard of the great affection good deuotion and thrice welcome entertainment you beare to Diuine and Spirituall Tractates which appertaine to the euerlasting blisse of the Soule accounting them blessed which bring glad tidings of saluation I desire therefore idque more humillimo in most submissiue manner this one thing at your Worships hands that you would pardoning my boldnesse vouchsafe aequi bonique consulere to take in good worth this simple and slender gift Which thing if your Worships shal vouch safe to doe it shall not onely bee an incouragement to my future proceedings but also it shall bee Vinculum indissolubile an inuincible bond to tye mee in all duety and in all loue to your Worships Dum memor ipse mei dum spiritus hos regit artus so long as life shall last Thus humbly taking my leaue of your good Worships nothing doubting of the goodnesse of your natures in the acceptance of these my first presented fruits I commit you with yours to the safe protection of the Almighty alwayes begging before the Throne of his most Glorious Maiesty that he would in this life infuse his Holy Spirit with all his Graces into your hearts aboundantly and in the World to come crowne you with the Crowne of immortall Glory And that for CHRIST IESVS his sake our LORD and onely SAVIOVR Amen From Hempsted in Essex Ian. 10. 1620. Your Worships in all duety for euer to command HENRY GREENWOOD To the Reader GEntle Reader if in these following Tractates the Quotations of Latine other tongues do offend thee let them bee vnto thee as Country Stiles stepping ouer them thou losest not thy way by them for their Expositions follow them A Treatise of the Great and Generall Day of Iudgement necessary for euery Christian that wisheth good successe to his soule at that Great and Terrible day MATH 12. 36. But I say vnto you that of euery idle word that men shall speake they shall giue an account thereof at the day of Iudgement MAn in regard of the corruption of his Nature through the fall of his great Grand-father Adam who was the foyle of Man-kind the Parent of sinne and the author of death to all his posterity for asmuch as wee were all in â—umbiâ— Adami in his loines as hee is subiect to all sinnes whatsoeuer so is hee specially addicted to the sinne of security and carelesnesse Therefore as Adam sléeping securely in his transgression and hiding himselfe from the presence of the Lord behinde the bush had great need of that Watch-bel from God to rouze him from the sleepe of sinne and call him againe vnto God Adam vbies Adam where art thou So as Gen. 3. 9. necessary for euery sinfull Adamite to raise him from the sleepe of sinne wherein he was borne is this notable Memento this worthy rehearsall of the great and terrible day of Doome But I say vnto you c. Which words of our Sauiour Christ spoken to the Scribes and Pharises who would not beléeue that he wrought these miracles by the powerfull Spirit of God but slanderously and contumeliously Mat. 12. 24 told him to his face that he did cast out diuels through Beelzebubs name are as much in effect as if hee had said on this manner If account must be rendred at the day of Iudgement of euery idle word that men shall speake then much more of blasphemous words But I say vnto you that of euery idle word that men shall speake they shall giue account thereof at the generall day of Iudgement Ergo much more of blasphemous words as yours are in saying that I cast out diuels through the name of Beelzebub So that these words of our Sauior are nothing else but a true proposition and sound argument drawne a minore ad maiâ—s whereby Christ doth proue the greatnesse of punishment that should befall the blasphemous Pharises in regard of the greatnesse of their sinne In which portion of Scripture foure things necessarily must be considered 1. The persons that must giue an account who they be 2. Of what things these persons must giue an account 3. To whom this account must be giuen 4. When this account must bée giuen 1 The persons that must giue an The first part account they are expressed in this text in generall to be men That men shall speake Men yea all men must giue an account as wee may read in the Epistle of S. Paul to the Corinthians We must all appeare before the Tribunall â— Cor. 5. 10. seat of Christ that euery man may receiue according to his workes All men none excepted of euery age of euery sexe and of euery Nation rich and poore Princes common people noble and ignoble all that haue béene from the beginning of the world and shall be to the end of the
nature doth dayly allure vs to sinne Now iâ— we consent to those his wicked motions whether we performe them outwardly in act or no before God we haue committed the sinne according to that of Iohn Hee that hateth his 1. Ioh. â— 1â— brother is a man slayer because in will in wish and in desire hee hath already slaine him although hee doth not bring it into outward act either for feare of the law of man in that case or for want of iust and fit opportunity for the effecting thereof Yea the sinne of thought the sinne conceiued in the heart of man is not onely a sinne but it is the roote and beginning Mat. 15. 1â— of all sinnes whatsoeuer for it is not that which goeth into man that defileth him but that which commeth out of him that is that which proceedeth from the heart of man The diuell first suggesteth after The Ladder of sin suggestion commeth cogitation after cogitation followeth affection after affection followeth delectation after delectation followeth consent how is the sinne of thought fully committed after consent followeth operation after operation followeth â—â—stome after custome followeth desperation after desperation followeth defending of sinnes committed after defending of sins committed followeth vaunting boasting and glorying in sinne which is next to damnation it selfe Thus the heart is the fountaine from whence springeth all sin whatsoeuer Yet haue wee not many wicked ones in this world that think the sin of heart to bee no sin at all or else but a small sin that shall neuer be brought in question at the day of account But let all these know that as of euery idle word so of euery wicked and sinfull thought conceiued and nourished within the heart of man hath full consent to the performance of the same for there is no sinne that can be coÌ„mitted without consent had men yea all men must giue an account I giue all men therefore to the good of their soules this good counsell of Salomon Keepe thine heart Prou. 4. 23 with all diligence for there out commeth life If thou keepest it not diligently and waâ—â—ly thereout will proceed death I meane sinne whose Rom. 6. â—3 wages is death The heart is a Mill alwayes grinding either good corne or bad either good thoughts or bad therefore keepe it diligently for thy soules sake let it meditate in the Law of God day and night abandon all wicked motions that at the day of iudgement thou maist be pure bread and fine manchet for the Bread of Life Christ Iesus his Table in heauen The Lord grant this to mee the Writer thee the Reader and to euery Hearer of it 2 Wee must giue an account of our words Of euery idle word that men shall Word speake c. Diuers of the learned Writers haue diuersly commented of this idle word what it should be one affirming one thing another another thing Therefore I will in a word set downe the opinions of some of them not incongruent neither disagreeable to the holy Scripture Gregory saith that Verbum otiosum Gregory est quod â—â—sta necessitate pia vtilitate caret That is saith he an idle word which is spoken either without iust necessitie or godly profit Ierome saith that VerbuÌ„ otiosum est Ierome quod sine vtilitate loquentis vel audientiâ— proâ—ertur That is saith he an idle word which is spoken either without edification of the Hearer or Speaker Basil Omne verbum quod non conduâ—it Basil ad propositam vtilitatem vanum est otiosum that is euery word which belongeth not to an intended profit is a vaine and an idle word Master Iohn Caluin saith that Caluin Sermo otiosus pro inutili sumitur qui nihil aedificationis vel fructus assert id est An idle word is taken for a word vnprofitable for a word that bringeth with it no fruitfull edification So that from these descriptions of holy men I doe describe an idle word on this maner Verbum otiosum est quod ad bonam rem non pertinet quod non facit ad gloriaâ— Dei vnseâ—tis quod mutâ—le est infrugâ— ferum quod nec loquâ—ntem nec audientem â—diâ—icat id est An idle word is that which doth not appertaine to a proposed profit which tendeth not to the glory of the euer-liuing God which is vnprofitable and vnfruitfull which edâ—â—ieth neither the Hearer nor the Speaker If then good breforen in Christ Iesus so great account must be giuen of euery idle vain and fruitlesse word what account thinke yée shall bee giuen for swearing cursing banning and blaspheming What account shall the swearer giue that hath not one word in his mouth but it is guarded with an execrable oath How common alas this sinne of swearing is who knoweth not for the small infants and tender children in our streets haue cursed oaths ad unguem at their fingers end yea at their tongues end too What account shall the cursing and banning tongue â—â—ue that Cruelly Disdainefully and Psal 31. 1â— Despightfully speaketh against his neighbour What account shall the blasphemous person giue that speaketh contemptuousâ—y of GOD and saith that Christ did cast out diuels through the name of Beelzebub If 1. Pet. 4. 1â— the Iust shall scarce bee saued where shall the sinner appeare If account must bee made of euery idle word Lord what account shall they make that rap and vomit out blasphemies against the terrible Iudge of heauen and earth As men think and fondly imagine that the sinne of thought vnlesse it proceed into outward act is but a small sinne so likewise doe they imagine of idle words that they are but small sinnes and a small account for them shall be giuen But let all the world know that no sin can be said to be small in respect of it own nature for the least sinne that can bee committed in the world is so weighty as without repentance had it will sinke the sinner downe to the bottomelesse pit of hell Yet notwithstanding an idle word in respect of other sinnes may be said to bee a small sinne yet as small as it is it is able to damne the soule foreuer Well therefore saith Petrus Damianus Petrâ—â— sermone secundo de vitio linguae Audiat lingua vaniloqua audiat otiosa lingua audiat pauescat intelligat perhorrescat sententiam horribilem extremique Iâ—diâ—ij terrorem c. that is Heare O vaine babbling tongue heare O idle tongue heare and tremble vnderstand and quake at the hearing of the terrible day of Iudgement He that hath hands to slay hath he not cares to heare Hee saith that of euery idle word that men shall speake they shall giue an account thereof at the day of Iudgement Although an idle word bee a small sinne in respect of greater sins yet neuerthelesse an innumerable company of idle words congested accumulated and heaped vp together they will make a mighty sin Quid
yeeres in the sight of God that is in respect of the eternity euerlastingnesse of God are as a day It is therfore spoken on this maner to expresse the eternity of God as if hee should say A thousand yeeres with mâ—n in respect of the eternity of God aâ—â— but as a day for as many as are haue bin and euer shall be the dayes of man so many thousand yea so 〈…〉 thâ—n sand thousands yeeres is the Câ—â—â—nitie of God He is Alpha and Omega the First and the Laâ—â— before all beginnings and shall neuer haue ending Againe they alleage that place of Genesis In that day that thou eatest Gen. 2. 17. thereof namely of the forbidden fruit thou shalt dye the death Now saith the Heretique that Ob day they dyed not but liued many hundrd yeeres after Therfore by a day is vnderstood many hundred yeeres Ans But I answer that that day wherin ADAM did eate of the forbidden fruit euen that day did hee dye that is that day by sin he was separated from God then the which separation no death is greater for Vt vâ—â—a corporis est anima 〈◊〉 vâ—â—a 〈◊〉 est Deus Augustine tolle animam 〈◊〉 corpus tolle Dâ—â—â—â— mâ—ritur animaâ—â—d est As the soule is the life of the body so God is 〈◊〉 of the soule take away the soule the body dieth take away God the Soule 〈…〉 So Adam that day dyed in Soule â—eing separated from the Lord yea that day Adam was made subiect to death in this life and in the life to come that day hee had the beginnings of death seazing vpon him for hee was presently cast out of Paradise into the ragged world he was cursed and all his posterity yea hee should haue gone to hell had not the second Adam broken the head of the subtill serpent that inticed him to sinne Yea the Thiefe vpon the Crosse had Paradise that day in his soule in which he suffered in body although hee had it not in so full measure as hee shall at the generall day when his Soule shall take vnto it the body againe Hodie to day thy soule with my soule shall be in Paradise that is in my Fathers Kingdome Where is now the Heretique that confoundeth particular iudgement Where is now the Epicure that thinketh there is no iudgement at all Where is now the ignorant Papist that dreameth of â—uâ—gaâ—ory and he that â—ondly thinketh that there is Limbus Patrum and Limbus Puerorum and where are those that imagin of a place of aboad betwéene Heauen and Hell I turne them altogether to the Hebrewes for wisedome in this Heb. 9. 27. point where they shall find that after death the soule of man is iudged Would Paul haue so earnestly desired Phil. 1. 23. to haue béen dissolued if he should not presently haue been with Christ He saith That in this world we see in 1 Cor. 13. 12. a glasse darkely Wée sée but Gods back-part as Moses did that is but a little of the fauor of God But then Ex. 33. 23. that is after this life ended wee shall see God face to face that is wée shall haue the full fruition of him Wée reade of Diues and Lazarus Luk. 19. 22 that after death the one was iudged to heauen the other to hell which is a Parable to signifie the truth of this particular iudgement And to conclude this point wée Eccl. 12. 7. read in Salomon That the dust returneth to the earth from whence it came and the Spirit to God that gaue it So that wée may learne from hence the vncertainty of the day of Iudgement The vse hereof Bernard Well saith Bernard Nihil certius morte hora mortis nihil â—â—certius that is Nothing is more certaine then death and there is nothing more vncertaine then the houre of death Let euery Christian therefore that wisheth the saluation of his Soule at the day of death and Iudgement beware of security and carelesse liuing let no man deferre repentance and amendment of life lest death come when hee looketh not for it and so being vnprepared he be cast into hell fire The old world had 120. yeeres to Gen 6. 3. Ionas 1 â— Psa 9. 5 1â— repent in Niniâ—e had 40. dayes to repent in Israel had 40 yéeres to repent in but thou O man knowest not how long thou hast to liue thou hast no lease of thy life thou art here to day gone to morrow when the houres of thy life bee ended and the glasse out-runne thou must away death waiteth for thee in euery place and at all times therefore wâ—ite thou for it playing the fiue wise Virgins that had the candle of saith burning in the lamps of their hearts nourished with Mat. 25. 4. the oyle of loue and workes Ierusalem because she could not be brought to repentance shee was destroyed many hundred thousands of her children were â—amisht to death and many hundred thousands taken captiue by Titus Vespatian the Roman 〈…〉 Emperour many cast to wilde beasts and deuoured The children of Israel because they were a stiffe-necked people and a froward generation and would not be brought to Repentance how many thousands of men lay slaine in the Wildernesse 600000. Males except Ioshua and Caleb The old world because they would Gen. 7. â—â— take no warning and could not bee brought to amendment of life the sâ—oud drowned them all except faithfull Noah and his godly family And except thou repentest thou likewise shalt perish according to that of Luke Except yee repent yee shall all likewise Luk 13 3 perish Beware therefore and repent betimes Fâ—lix quem â—â—ciunt aliena pericula cautum Happy is hee whom other mens harmes doe make to beware Refuse no good motions knocking at the dore of thy heart but entertaine them willingly according to the counsell of Augustine If hee offereth Augustine thee grace to day saith hee take it make much of it for thou knowest not whether hee will offer the same to morrow Make no long tarrying to turne to the Lord and put not off from day to day the longer thou remainest in thy sinne the hâ—râ—er it is for thee to repent for Qui 〈…〉 craâ— Poet. minus aptus â—rit If thou bâ—â—â—l not fit for amendment to day thou wilt bee lesse fit to morrow Therefore while the Lord speaketh to thee make him answere while he calleth vnto thee let there be an eccho in thiâ—e heart as was in the heart of Dauid Seeke ye my Psal â—7 â— face thy face Lord will I seeke And while it is said to day harden not your hearts in no case deserve repentance for the day of death and iudgement is vncertaine as saith Chrysostome Poenitenti veniam spospondit sed viuendi in crastinum non spospondit that is The Lord hath promised pardon to him that repenteth but to liue till to morrow he hath not promised Obiect But some there
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
limitem diuinae misericordiae They shall bee cast into outward darknesse out of the limits both of grace and mercy Though their weeping in hell may seeme penitentiary yet they doe but lugere poenas non peccata they doe but mourne their sorrowes not lament their sinnes And though Diues his prayer for his brethren may séem to procéed from a charitable soule yet it was not for their good but for his owne for hee knew that if they should come to hell his lewd and vicious example being part occasion thereof his torments should be doubled nay centupled vpon him In hell therefore there beeing neither grace nor deuotion but still affected iniquity their torments must be euerlasting The third reason Drawne from that stinging attribute of Gods Iustice because life was offered them heere and they would none it is iust with God that when in hell they begge it they should goe without it yea that they should seeke death and neuer finde it Once they were offered saluation being gone in Adam but that offer being neglected let them neuer looke for another O if this long torment were alwaies thought vpon it would make vs vse this short time of our life better they are Spirituall Lunatikes and worse then mad Bedlomites that will purchase an eternall torment for so short a pleasure I beséech you therefore beloued brethren for your soules sake which should bee more worth vnto yov than a thousand worlds let not these infinite torments bee passed ouer with a short or shallow consideration but write the remembrance of them in the inward parts of your soules with the Diamond of deepest meditation that so this Tophet may neuer be your destruction The seuenth and last part of the The seuenth and last part The breath of the Lord c. Description of Tophet set downe in these words The breath of the Lord like a Riuer of Brimstone doth kindle it In which words there is not only a Prosopopeia in the breath but a Topographia in the brimstone vsed both which figures do notably expresse the furious indignation of the Author and the fierce seuerity of the act the Author or Inflictour of all these fearefull punishments is the Lord God offended at whose anger the Heauens do melt the Earth quakes and the whole Creation trembles into whose hands to fall is most fearefull For the Heb. 2â— â—9 Lord our God is a consuming fire The Lord is the decreer appointer and commander of all these fearefull torments and the Lord doth execute them vpon the damned both immediatè immediately from himselfe and mediatè mediately by his instruments as by the diuels fire darknes stinch and other creatures Feare therfore in the feare of God this fearefull and terrible name IEHOVAH that at the day of neede ye may find him a mild and gentle Lamb and not A roaring Lyon of Iudah Reuel â— The seuerity of punishment is set down by a double allegory Breath and Brimstone To expresse the rage and â—yranny of Saul against the Lambes of IESVS this word is vsed in the Acts And Act. 9. 1. Saul yet breathing out threatnings and slaughter against the Disciples of the Lord c. So here to expresse the furious indignation of the Lord against sinners the Breath of the Lord is vsed Like a Riuer of Brimstone The perplexing property of brimstone is to burne Darkely to grieue the sight Sharply to afflict the more Loathsomly to perplexe the smell We reade in the Scriptures that the Lord being much prouoked punished not onely with fire but with burning brimstone which is ten to one more terrible As vpon Sodome he rained fire and Gen. 19. 24 brimstone from heauen I will raine vpon him a fore raine Eze. 38. 22 haile-stones fire and brimstone Vpon the wicked God shall raine Psal 11. 6. snares fire and brimstone and stormy tempest this shall bee their portion to drinke The beast and the false prophet Apoc. 19. 20. both aliue were cast into the Lake of fire and brimstone Oh who can expresse now the lamentation of Tophet for the breath of the Lord like a riuer of brimstone doth kindle it As this should be of power to keep you from the least iniquity so it should possesse you with the knowledge of the right nature of sinne that it is the most odious and loathsome thing in the world A stinking carcase stinketh Gregor not so in the nostrils of man as a polluted sinner stinketh in the nostrils of Almighty God As Plato saith of vertue That if it Plato could be seene with a bodily eye it is so splendid and glorious a thing that all the world would bee rauished with the loue of her So may I say the contrary of vice That if sinne could be seene in his owne colours and in his right nature all the world would loath and vtterly detest it But miserable man the more is the pitie conceiueth not aright of sinne one would think that Adam had committed but a smal sin in eating the forbiden fruit at the intreaty of Eue yet he and all his pouerity guilty of eternall death for the same One would thinke that that poore man had committed but a small fault In gathering a few chippes on the Sabbath day wee haue fouler matters committed on our Sabbaths and go vnpunished yet hee was stoned to death for his labour one would thinke that Ananias Acts. 5. detaining part of the money and maintaining â—he contrary with a lye had committed but a smal fault yet he was strooke dead for the same at the feet of Peter one would think that an idle word were but a small sin yet of euery idle word that men shall speak a great account must bee made for the same And as men coureiue of sinne so they imagine of punishment they thinke that the Lord will not deale so seuerely with them and yet my Text sayth That the breath of the LORD like a Riuer of Brimstone doth kindle it The terror of whose wrath is indurable Harken here all you that make but a sport of sinne looke vpon your punishments prescribed the least sinne that euer you haue committed being Zach. 5. 8. weighty as lead is able to sinke your soules downe to damnation Cease therefore from euill and doe that which is good Cast away the workes of darknesse and put on the armour of light hate the little sinne as wel as the great an idle thought as well as blasphemy make much of offered grace to saluation Christ now knocketh at the doore of your Soules and would gladly come in and dwell with you For it is his delight to dwell Prou. 8. with the sonnes of men shut him not out as did the Bethleemites Bid him not be gone as did the Gadarens but Be ye open ye euerlasting doores that the King of glory may come in that you hauing giuen him entertainment here he may do the like by you hereafter placing you