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
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.
vicious example being part occasion therof his tormēts should be doubled nay centupled vpon him In hell therfore there being neither grace nor deuotion but still affected iniquity their torments must bee euerlasting The third reason Drawne from that stinging attribute of Gods iustice because life was offered them here and they would none it is iust with God that when in Hell they begge it they should goe without it yea that they should séeke death and neuer find 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 than mad Bedlomites that will purchase an eternall torment for so short a pleasure I beséech you therfore beloued brethren for your soules sake which should bee more worth vnto you than a thousand worldes let not these infinite torments be passed ouer with a short or shallow consideration but write the remembrance of them in the inward parts of your soules with the Diamond of déepest meditation that so this Tophet may neuer be your destruction The seuenth and last part of the Description of Tophet set downe in these words The breath of the Lord like a riuer of brimstone doth kindle it In which words there is not onely a Prosopopeia in the breath but a Topographia in the brimstone vsed both which figures doe 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 the whole Creation trembles into whose hands to fall is most fearefull For the Lord our God is a consuming fire The Lord is the decréer appointer and commaunder of all these fearefull torments and the Lord doth execute them vpon the damned both immediate immediately from himselfe mediate mediately by his instruments as by the deuils fire darkenes stinch and other creatures Feare therfore in the feare of God this fearefull and terrible name Iehouah that at the day of néed ye may find him a mild and gentle Lambe and not A roaring Lion of Iudah The seuerity of punishment is set downe by a double allegory Breath Brimstone To expresse the rage and tyranny of Saul against the Lambes of IESVS this word is vsed in the Actes And Saul yet breathing out threatnings and slaughter against the Disciples of the Lord c. 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 perplex the smell We reade in the Scriptures that the Lord being much prouoked punished not onely with fire but with burning brimstone which is tenne to one more terrible As vpon Sodome hee rained fire brimstone from heauen I will raine vpon him a sore raine haile-stones fire and brimstone Vpon the wicked God shall raine snares fire and brimstone and stormy tempest this shall bee their portion to drinke The beast and the false Prophet 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 bee of power to kéepe 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 carkase stinketh not so in the nostrils of man as a polluted sinner stinketh in the nostrils of almighty God As Plato sayth of vertue That if it could be seene with a bodily eye it is so splendid and glorious a thing as all the world would be rauished with the loue of her So may I say the contrary of vice That if sinne could bee 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 pitty conceiueth not aright of sinne one would thinke that Adam had committed but a small sinne in eating the forbidden fruit at the intreaty of Eue yet he and all his posterity guilty of eternall death for the same One would thinke that that poore man had committed but a small fault In gathering a few chippes on the Sabbaoth day wée haue fouler matters committed on our Sabbaoths and goe vnpunished yet hee was stoned to death for his labour one would thinke that Ananias detayning part of the money and maintayning the contrary with a lie had committed but a small fault yet hee was strooke dead for the same at the féete of Peter one would thinke that an idle word were but a small sinne yet of euery idle word that men shall speake a great account must bee made for the same And as men conceiue 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 dooth kindle it The terror of whose wrath is indurable Hearken here all you that make but a sport of sinne looke vpon your punishments prescribed the least sinne that euer you haue committed being 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 darkenesse and put on the armour of light hate the little sinne as well as the great an idle thought as well as blasphemy make much of offered grace to saluation Christ now knocketh at the dore of your soules and would gladly come in and dwell with you For it is his delight to dwell with the sonnes of men shut him not out as did the Bethleemites Bid him not be gone as did the Gadarens but Bee yee open yee euerlasting doores that the King of glory may come in that you hauing giuen him entertainement héere hee may do the like by you hereafter placing you with the sheepe on his right hand and singing this blessed haruest-song vnto you Come ye blessed of my Father inherite the kingdom prepared for you from the beginning of the world To the which most blessed place of glory the LORD bring euery soule of vs at the day of our death and dissolution and that for IESVS CHRIST his sake to whom with GOD the Father and GOD the blessed Spirit three glorious persons but one immortal GOD be ascribed all honour and glory both in Heauen and Earth this day and euer Amen FINIS AN EARNEST AND ZEAlous Prayer to be saued from the damnation of TOPHET O Most glorious euerliuing and euerlouing Lord God the fountaine and well-spring of all our happinesse