said in his heart There is no God With all Epicures that think there is neyther time nor place either of heauen or hell after death that sung that cursed Epitaph of Sardanapalus Ede bibe lude charum praesentibus exple Delitijs animum post mortem nulla voluptas Eate drinke and be merry for after death there is no pleasure They say true for after death they shal find smal pleasure in Tophet This Doctrine conuinceth also all 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 Seeing then that Hell is already prepared and standeth ready to receiue Vse 1 to torment all that worke iniquity seing there is but a twine threed betwixt the soule of a sinner and this scorching flame O how should this prepare vs for the kingdom of heauen Paratis patet ianua imparatis clauditur this is sayd for Heauen The prepared Virgins enter in the imprepared not Imparatis patet ianua paratis clauditur and this is sayde for Hell The imprepared enter the prepared not But alas the presumptuous security of this our age mē liue as though there were no Hell or if there be as though it were afarre off and yet notwithstanding it followeth them as neere as the shadow doth the body Death and Hell both follow close the person of euery sinner Death to deuoure the body and Hell to swallow vp the soule Yet for all this the wicked wil sport themselues in their sinnes and iouiall be in their iniquities but marke the end Nouissima illarum est mors the end of these wayes is death as wel noteth that iust and vpright man Iob they reioyce in the sound of Organs and in a moment they goe downe into Tophet they say Peace peace when Tophet is prepared to take away their soules O that carelesse people would consider this it would make them liue so precisely as though it were the last moment they had to liue it would make them cry out in the terrors of their soules with the Iaylor O what must I doe to bee saued from the damnation of Tophet The third thing obseruable for the certainety of this place of torment is the antiquity of the same Of olde 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 not lately founded but from the foundations of the earth before man or Angell was created For Hells antiquity I referre you to the second of Peter the second chapter and fourth verse where it is sayd If God spared not the Angels that fell but cast them downe to hell now they could not be cast into that which was not therefore Hell was ordayned before the fall of Angelles for the Lord who beholdeth all things past present and to come vno actu vno ictu simul semel at one and the selfe same present foreséeing what would become of angels and men pre-ordayned answerable places for those whom hée hath elected in CHRIST heauen he hath created of olde and for those whom he hath left to glorifie his iustice Tophet is prepared of olde Where wee plainely sée that the Lord hath irreuocably decréede of the state of Angells and men before all worlds for Heauen and for Hell as there are but two wayes so there are but two ends Saluation and Damnation Heauen and Hell Idle is the opinion of Rome concerning their inter media loca middle places twixt heauen and hell The peruerting Papist hath added to Tophet thrée subterrestriall places more Purgatory Lymbus Infantum Lymbus Patrum 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 And they place this next to Tophet where there is both poena damni and poena sensus punishment of losse and punishment of feeling this lasteth not euer but for a time for it shall be dissolued at the comming of CHRIST to iudgement Lymbus Infantum where children remayne dying without Baptisme And this they place next to Purgatory where there is poena damni but not sensus the punishment of losse but not of féeling and this lasteth for euerlasting Lymbus Patrum where the Fathers were before CHRISTS comming And this they place vppermost where there was poena damni but not sensus the punishment of losse but not of féeling but this was dissolued long ago by CHRISTS descension into Hell 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 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 two ends Heauen and Hell to one of these must all flesh goe Athanasius speaking to this point sayth Impius in duas partes discerpitur vt ad duo loca discedat condemnatur that is A wicked man is distracted in two parts and condemned to two places his body to the Graue and his soule to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to Hell 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 this should hasten vs carefully to worke out our saluation with feare and trembling and to make sure our Election For what if we haue all the world and be cast into Tophet what shall become of vs it had been better for vs neuer to haue béene borne 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 it had béene good for that party neuer to haue béene borne they were all amazed and astonied and could not bee at quiet till they knew who should doe that damnable déed they came therefore to our Sauiour saying Numquid ego Domine Is it I Lord Another Is it I Lord So we hearing that Hell is prepared of old and the greatest part of mankind as shall bee shewen hereafter shall bee swallowed vp of her Oh this should make vs carefull first and aboue all things to seeke the kingdome of God 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 not in the number of those that shall be tormented in Tophet Let vs resolue with the Psalmist not to suffer our
〈◊〉 〈◊〉 〈◊〉 the house without Sunne-light Theognis calles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blacke gates Eustathius sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hell is a darke place vnder the earth The darkenesse of Egypt was wonderfull 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 darkenesse of hell which is called the Blacke darknesse The Poets in regard of the darknesse thereof do compare hell to a certaine territory in Italy betwixt Baâ—ae and Cumae where the Cimerii inhabite so inuironed with hills that the Sunne neuer commeth to it wherevpon this Prouerbe commeth Cimeris tenebris atrior Darker then the darkenesse of Cimeria Whosoeuer hee bee that loueth darknesse more then light shall haue his heart full of darknesse in Tophet Thirdly Our elementall fire burneth the body onely 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 bee quenched but hell fire can neuer bee quenâ—hed The chaffe will hee burne with vnquenchable fire 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 From all this wee may obserue the extremity bitternesse of the torments of Tophet Yea minima poena inferni 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 nayles pulled from his hands and feet 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 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 standeth in these two In poena damni that is In the punishment of losse and in poena sensus that is In the punishment of feeling 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 yea worse then a thousand hels 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 euen as the absence of the Sunne causeth darkenes so the want of Gods presence bringeth inexpressible griefe When the Arke of God was taken by the Philistimes olde Eli with griefe fell backeward and died 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 Tully when he was banished from Italy though he were in Greece yet he wept bitterly when he looked towards Italy Absolon tooke his banishment from his fathers presence very grieuously 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 in whose presence is ioy in whose pleasure is life to be banished from the presence louing countenance of the Lambe from the fellowship of Saints and Angells 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 into euerlasting fire these are words of desolation prepared for the Deuill 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 vvhat vveeping and wayling wil there be when yee shall see Abraham Isaac and Iaacob intertayned into the Kingdome of God and yee your selues shut out Ye therefore spake truly that said The teares of hell are not sufficient to bewayle the losses of heauen Infoelicissimum genus infortunij 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 It is misery enough and though there were no more misery to remember the ioyes we haue lost As the olde man in the Poet sayd I haue a sonne nay alas I had a sonne so the damned may say Wee haue a heaueÌ„ nay alas we had a heauen Lysimachus King of Macedonia warring against the Scythians béeing inforced by extreme thirst to yéeld himselfe into the hands of his enemies after he had drunke colde water brake out into these lameÌ„table 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 héere should bee banished from him hereafter 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 The second thing that maketh Hell torments so bitter and intollerable is poena sensus the punishment of feeling Euery member of body and euery faculty of soule together tormented for euer 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 a fire that shall burne so violently that the danmed shall prize a droppe of water aboue tenne thousand worlds 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 and in this faculty shall lie the worm of conscience gnawing which the Scriptures so often threaten to sinners this worme is a continual repentance and sorrowful of rage and desperation by reason of their sins and this worme or remorse shall chiefly consist in bringing to their minds the meanes and causes of their present calamities how easily they might haue bin fréed from hell how often they haue beene inuited to heauen and they would none but now when they would they cannot And this worme biteth and gnaweth on the bowels of these miserable meÌ„ for euermore The will also shall be most grieuously
rich as the poore the father as the child the master as the seruant the king as the beggar as the Prophet Dauid sayeth With righteousnesse shal he iudge the world and the people with equity Though wickednesse among men bee in the place of iudgement yet the Lord our God will deale iustly Though among men there is respect of persons to bee had without which a confusion would and this is necessary to be vrged for men are full of contempt and too sawcy with them of superiour place and authority yet when all shal be summoned before the tribunall of God the Lord will indifferently procéed to Iudgement without any respect of persons 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 As they sit in Gods place so they should imitate the Lord in iudgement this should make them obey the counsell of the Lord deliuered by the Prophet Dauid Bee learned yee that are Iudges of the earth O the care that Iehosaphat tooke for iust and righteous iudgement after he had made Iudges and set them in euery City of Iudah hee gaue them this charge Take heed what yee doe for yee execute not the iudgements of man but the iudgements of the Lord and the Lord will bee with you to preserue you if you doe iustly but to confound you if you doe vniustly wherefore now let the feare of the Lord bee vpon you take heed and doe it for there is no iniquity with our God nor respect of persons nor receyuing of rewards 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 then we should not haue cause to complayne with the Prophet That iudgement is turned backeward and iustice standeth afarre off 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 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 it is grown to this saying now a dayes I had rather loose it being my right than goe to law for it why what is the cause O because of rackt fees close bribes and the perpetuity of attendance 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 I pray God it may neuer bee sayde of our Iudges of England as once was sayd of the Iudges of Israel The Lord looked for iudgement but behold oppression for righteousnesse but behold a crying Let not there be found in a land where the Gospell dwelleth such Iudges as were those that killed innocent Naboth Let none be like the sonnes of Samuel That turned aside after lucre and took rewards and peruerted the iudgement The duety of Iudges is notably set down in the 23. of Ex. Thou shalt not receyue a false tale Thou shalt not ouerthrow the truth for the multitudes sake Thou shalt not ouerthrow the right of the poore in his suite Thou shalt keepe thee from a false matter Thou shalt take no gift for the gift blindeth the wise and peruerteth the words of the righteous And this charge is continued in Leuiticus Yee shall not doe vniustly in iudgement Thou shalt not fauour the person of the poore nor honour the person of the mighty but thou shalt iudge thy neighbour iustly A Iudge must be Scientia potens and Virtute valens that is Able in learning and zealous in liuing 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 In all your Iudgements let these be aymed at the glory of God the righting of wrong the suppression of euill and the maintenance of truth Be zealous for the glory of our God and let the good lawes that are bee duly and impartially executed 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 his sonne being taken in the fact was not pardoned though the Citizens begged it earnestly but hee caused one of his sonnes eyes to bee pulled out and one of his owne eyes So hee shewed himselfe a mercifull Father and a iust Iudge O that we had the like laws against this and the like mostodious offences and that they were as strictly executed that many hereby may bee saued from Tophet The Lord guide that honourable assembly in Court of Parliament that they may all ioyne with one voyce and spirit for the banishing of Popery the reforming of iniquity and maintaining and countenancing of the word of trueth and painefull Preachers of the same And you my honourable Lord as you haue begun wel in reforming many foule abuses in this City so in the zeale of the Lord Prosper with your glory ride on with the word of truth meekenesse and righteousnesse and your right hand shall teach you terrible things 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 The third part of the description of Tophet is set downe in these wordes He hath made it deepe Many from these words do goe about to proue the locall place of Hell concluding it to bee below as from the signification of Sheol also Sheol is taken for a Pit or Graue or Hell the state of the dead the place of the damned spirits In the Scriptures sometimes it is taken for the Graue and sometime for Hell so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also The Septuagint translating the Hebrew into Greeke and expressing there the sense of Sheol vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both for the death of the body in the Graue and of the soule in Hell Mercer vpon Genesis sayth That the proper signification of Sheol is to signifie all places vnder the earth and not the pit or graue alone wherupon it is euery where opposed to heauen which is highest of all Hell is called by the name of Abyssus in the Scriptures which signifieth a déepe and vast gulfe vnder the earth a bottomlesse pit into which the deuils feare to bee sent and where they are chained and bound when it pleaseth God 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 Because Tophet is here sayd to be profunda deepe Nicolaus de Lyra putat esse circa
tormented with a furious malice against God and against the Elect. And in this their cursed estate they shall recurse curse God againe because hee made them and making them adiudged them to death and dying they can neuer find death 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 CHRISTS bloud shed vpon the Crosse because it hath beene auayleable to saue thousands nothing auailable to saue them they shall curse the Angels in heauen and the Saints in blisse because they shall sée them in ioy and themselues in torment cursings shall be their hymnes and howlings their tunes blasphemy shall be their ditties and lachrymae their notes lamentations shall bee their songs and scriching their straines these shall bée their euening and morning yea mourning songs Moab shall cry against Moab father against child and child against father that euer he begat him vae vae vae Reuel 8. Vae prae amaritudine vae prae multitudine vae prae aeternitate poenarum 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 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 So it had been good for the damned if they had neuer beene borne 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 I cannot but muse at a company of wicked hell-hounds that will vse these execrable words Would I ware damned if euer I knew of this or that God damne me body and soule if I do it not 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 vnlesse they meant with the moth-flie neuer to be at quiet till they haue clipt their winges in those flames I therefore conclude this part with the admonition of Prosper who wisheth all men to thinke how great an euill it is to be excluded the presence of God to be banished from heauen and cast into euerlasting fire with the deuil and his Angelles to see no light but feele excessiue heate to bee drowned in the deepe Lake of Gehenna and to be eternally torne with most greedie wormes To thinke on these thinges sayth he is a sure way to renounce al vice whatsoeuer and he that wil not be brought to lay to heart these I leaue him to féele the smart of them for euerlasting The sixt part of the Description of Tophet is set downe in these wordes Much wood Wherein is noted the eternity of the torments of Tophet The Perpetuity of these torments is euery where mentioned in the booke of God The Prophet Daniel speaking of the condemnation of the wicked addeth perpetuity to their shame saying Som shall awake to perpetuall shame and contempt Saint Marke speaking of the vexing worme addeth Perpetuity to the gnawing of it their worme neuer dyeth 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 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 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 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 but alas he must not haue it So in hell they shall cry for death and go without it As the Psalmist speaketh of Gods mercy That his mercy endureth for euer so the damned may say of his iustice that his iustice endureth for euer There were some comfort to the damned soules if these their torments might haue end but that shal neuer be that is that that breaketh the hearts of the damned no torment in hell comparable to this of perpetuity what neuer haue end neuer O this is such a torment that the damned themselues are not able to expresse It is a common saying But for hope the heart would burst but they are shut out of all hope and therefore who can expresse their torments O sayth a heathen man God shall once giue an end to these euils but the damned shall neuer be able to say this For as Gregory sayth Mors miseris fit sine morte finis sine fine 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 and their destruction a perpetuall confusion No maruell therefore if Saint Bernard sayth Horres in manus incidere mortis viuentis vitae morientis that is It is a terrible thing to fall into the hands of liuing death and dying life If there might be an end of these paines it were something though it were after so many millions of yeares as there are drops of water in the sea starres in the firmament motes of dust vpon the earth and as there haue béen moments of time since time beganne but this cannot be graunted but when the Lord doth giue ouer his being then and neuer before then shall the damned be discharged though the blockish Catabaptist perswadeth the contrary The reason of the perpetuity of these torments is thréefold The first Drawne from the Maiesty of God offended an infinite Maiesty offended an infinite torment imposed The second Drawne from the state and condition of the damned For as long as they remayne sinnefull so long shall they remaine tormented for sinne 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 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 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 They shal be cast into outward darkenesse out of the limits both of grace and mercy 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 And though Diues his prayer for his brethren may seem to proceed 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
we thy poore seruants vnworthy in regarde of our manifold transgressions of the least of thy blessings doe most humbly fall downe before the throne of thy dreadfull Maiesty confessing in the bitternesse of our soules the basenesse and vilenes of our estates by sinne O Lord ashamed wee are to come before thee that are nothing but sinneful corruption and abhomination but thou a maiesty most pure in comparison of whom the Angells themselues are counted impure we dare not therfore being thus loathsome and abhominable presume to present our selues before thee as in our selues but in thy manifold mercies and thy Sonne Iesus Christ his merites in whom thou art delightfully pleased with all that faithfully call vpon thy name Lord in thy Sonne behold vs wee most humbly beseech thee accept vs in his worthinesse clense vs in his bloud iustifie vs in his righteousnes sanctifie vs with his spirit and in his most precious death free vs from the damnation of hell O till these comfortable tidings be sealed vp to our soules how perplexed are we O how do our harts quake and tremble till we haue found the saluation of thee our God! Reiect vs not O heauenly Father that faine would as be saued of thee so vprightly serue thee we pleade now and euer as for pardon so for grace whereby wee may in plentifull manner bring foorth fruits worthy of amendment Lord keepe vs in body and soule to thy euerlasting Kingdome and saluation Lord preserue vs from the terrible torments of Tophet O what shall become of vs if we for our sinnes when we die be throwne into that Lake that burnes with fire and brimstone so bitterly as forceth screeching and screaming continually Lord deale not with vs according to our sinnes and thy iustice but in the multitude of thy mercies saue our soules aliue O consider the terrors of our troubled soules Let not the grones of our hearts bée despised but suffer them to pierce the heauens for a blessing O thou that art the God of endlesse compassion cast vs not away from thy presence wee are the workemanshippe of thine handes O Lord confound vs not O Lord that delightest not in the death and damnation of a sinner bee moued to shew pitty vppon vs O Christ our blessed Sauiour make intercession to God the father for vs speake by thy gracious spirit peace to our disquieted soules bind vp our broken hearts giue vs that we may clearely see our names written in the Booke of Life and our soules released from the fearefull damnation of Tophet To this end gracious God remoue all sinne from our soules and plant in the garden of our hearts all those spirituall and heauenly graces that are proper and peculiar to thine Elect that we may be alwayes a sweet smelling sauour before thee giue vs faith in thy promises loue to thy Maiesty zeale to thy glory obedience to thy lawes and guide vs dayly by thy blessed spirit into all truth and godlinesse Lord giue vs to be out of loue with the vanities of this life to hate euery worke of darkenes the little sinne aswell as the great quicken vs O Lord by thy quickening Spirit O giue vs hearts to bee inflamed with the loue of thy truth O that we could hunger and thirst after grace as the chased Hart doth the running brooke O that we could experimentally say with thy seruant Dauid that all our delight is in thy commandements Thus O Lord we receyuing grace from thy Maiesty to repell the fierie darts of the Deuill and to flie euen froÌ„ euery apparition of euill so doing we may reape much comfort to our soules in this world of trouble and at the fearfull day of iudgement we may be 〈◊〉 from the lamentable tortuâ—â—◠〈◊〉 â—â—phet where howling and yelling 〈◊〉 be for euermore and that for Iesus Christs sake thy Sonne our Sauiour to whom with thee and thy most glorious Spirit wee desire euen from the bottome of our hearts to haue offered vp all thanksgiuing and prayse both in heauen and earth this day and euermore Amen FINIS August Basil Rom. 6. Reu. 13.1 The first part Tophet Aretius Montan. in Esai Scultet in Esai Scultet in Esai Snepfsius in Esai Descriptio Moloch 2. Ki. 23.10 Iere. 7.32 Tophet Piscat in Esay How Tophet taken for hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chytreus in 20. ca. Apoc. numero 7 de poenis impiorum Auernus Simile Obseru August Aug. 3. tom de Spiritu Anima Poeta Tertul. in Apologet. Dan. 5.5 Gregor â—â—â—siodor Lib. de nat rerum Simile Psal 4.4 Mat. 10.28 Exemplum Act. 24.16 Amos. 6.3 Is prepar'd Simile Simile Actua Mat. 5.22 Mar. 9.43.35.47 Matth. 25. Refut Atheist Psal 14.1 Epicure Esa 22.13 Poet. Heretike Danaeus Reuel Iob. 21.12.13 Act. 16. Of olde 2. Pet. 2.4 Note Error Romae Purgatory Bellar. lib. 2. de Purgatorio c. 1. Lymbus Infantum Lymbus Patrum Iohn 8.44 Athanas de incarnat Christi Mar. 14.19 Math. 6. Psal 132.3 Ludouic Rom. 8. 2. Pet. 1.5 The secoÌ„d part It is euen prepared for the king 2 Reg. 39.37 Obser 1. Luke 16. Wisd Psa 49.67 1. Sa 12.25 1. Cor. 6.9 Reu. 21.8 1. Cor. 1.26 1. Tim. 2.4 2. Sam. 3. 1. King 22 Esay 30. Iere. 11.21 Amos 7. Amos 5.10 Micah 2.11 Rom. 12.1 Vse Psalm 2. Deu. 17.18 Psal 147. Esa 49.23 Ioâ— 15. â—â—â—h 15.1 2. Ch. 17.3 cha 29.1.2 ch 34.1.2 Obseru 2. Act. 10. Eccle. 3.16 Vse Psal 2. 2. Ch. 19.5.6.7 Esay 59.14 Esa 5.7 1. King 21 1. Sam. 8.3 Leu. 29.15 Iudicis officium Seleucus Psal 45.4 The third part He hath made it deepe Sheol Mercer in c. 37. Gen. Abyssus Luke 8. Reu. 20. Nic. de Lyra in Esai Tartarus Hesiod in Theogonia Rab. Ab. in c. 2. Ionae Rab. Leu. in cap. 26. Ioh. Esay 14.9 Deu. 32.22 Psa 140.10 Psal 55. Reu 20. Pron 9.18 Pro. 15.24 Locus inferni Socrates Maxim serm 23. Obseruatio Infernus Hugo Mat. 22.13 Simile Luk. 16.28 Simile Luk. 18.13 Esay 55.6 1. Cor. 6.2 Tempus gratiae negligere est absolute animam perdere Math. 5.26 The 4. part And large Oecolam in Esay Obseruat Esay 5.14 4. Esd 8.1 Obiect Math. 8 1â— Answere Gen. 7. Gen. 19.16 Iosua 6.22 Mat. 12.36 Wisd 1.9 Iohn 1. Vse The fift part The burning thereof is fire An in inferno ignis Quaestio 1 Caluin in Esai Resolutio 1. quaestionis Luke 22. Bulling in Esai Gen 10. Numb 1â— Esay 66 Theodoret in Psal 96. Quaest 2. Resolutio 2. quaestionis Gregor August Quaest 3. Bernard de interiere domo c. 38. Idem part ser 16. Idem meditat 4 cap. Isodor de summo bono l. 1. c. 31. Bed lib. 3 in cap. 9. Mar. Zanch. de Operibus Dei part 1. lib. 4. cap. 19. Iustin Mart. Apologia 1. pro Christianis Mat. 25.41 Chrysost Luk. 16.24 Ruffinus August Ignis infernimultum differt ab elementari ExempluÌ„ Dan. 3.21 Esa 33.14 Greg. Moral l. 9. c. 46 Basil in Psal 33. Phauor in verb. hades Sophoc in Oedipo Euripid. in Aristide Theognidis gnomae Eustath in 1. Iliados Exo. 10.21 Iude 13. Cimerae tenebrae Math. 3. Esay 66. Obseruaâ—â—o Tho. Aquin Chrysost ad pop Antioch hom 49. Idem Poena damni Simile 1. Sam. 4.18 Plutarc in vita Demost. 1. Sam. 14.22 2. Cor. 1.3 Math. 25. Luke 13. Poeta Terent. Lysimach Poena sensus Miseria reproborummaxima Mat. 26.24 Prosper de vita contemplatiua l. 3. c. 12. The 6. part And much wood Obseruat Dan. 12.2 Mar. 9.24 Iude. Reu. 20.10 Reu. 9.6 Simile Psal 136. Adagium Gregor Bern. de consid ad Eugen. li. 5. The seâ—enth and â—â—st part â—he breath â—f the lord 〈…〉 c. Heb. 12.29 Reuel 5. Act. 9.1 GeÌ„ 19.24 Ezec. 38.22 Psal 11.6 Apo. 1â— 20 August Plato Act. 5. Zach. 5 8. Pro. 8.