〈◊〉 〈◊〉 〈◊〉 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
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
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
Tertullian in Apologetico speaking of Hell sayth thus Gehenna est ignis arcani subterraneus ad poenam thesaurus that is Hell is a treasure of secret fire kept vnder the earth to punish withall The truth of this heauy report Diues with the residue of the damned doe finde by wofull experience who still cries out I am tormented in this flame This is miserable Tophet prepared for all vngodly people of the world Vse 1 The meditation of these torments should breake our stony hearts in peeces and strike vs into such a dismall dumpe as was Baltazar when hee saw the hand writing on the wall against him these should be of an extractiue force and power to draw grones from our hearts teares from our eyes and sinnes from our soules Grauia peccata grauia desiderant lamenta Great sinnes require great lamentations Sweet meat must haue sowre sawce sinne must haue mourning eyther here by attrition Legall and contrition Euangelicall or else hereafter wee shall be cast into Tophet where wee shall lie screeching and screaming continually Plangite igitur plangenda Bewayle your sinnes therefore that ought to be lamented Estote tam proni ad lamenta sicut fuistis ad peccata Bee as prone to lamentation as euer you were to transgression as prone to lament them as euer yee were to commit them In a booke inscribed De natura rerum I read of a Byrd called Auis Paradisi the Birde of Paradise which is so called in regard of her splendid and excellent beauty which Birde being taken in the snare of the Fowler doth ingemiscere ac lachrymare dies noctesque mourne and lament night and day vntill shee be restored to liberty So we that were once Aues Paradisi Birdes of Paradise but now captiuated in the thraldome of sinne and Sathan and lyable to this tormenting Tophet should neuer cease mourning wayling vntill wee bee restored to Grace againe Blessed are you that haue grace thus to mourne yee shall bee comforted the Lord will wipe away as all sinnes from your soules so all teares from your eyes in the kingdome of saluation Againe the consideration of this Vse 2 terrible Tophet should cause vs willingly to embrace the counsell of the Psalmist To stand in awe and sinne not And worke in our hearts that feare spoken of in the Gospel of Matthew Feare him that is able to destroy both body and soule in hell This terrible report should strike vs into a threefold feare Feare to be depriued of the grace of God Feare to be excluded the louing presence of God Feare to be tormented in the Lake vnquenchable It was the practise of an holy man who sayth I feare him that is able to damne both body and soule I tremble at hell I tremble at the Iudges countenance which is able to make all the Angells and powers of Heauen to temble I tremble at the voyce of the Archangell I tremble at the roaring deuils I am afraid of the gnawing worme the smoake the vapour the brimstone the darknesse the burning Ah woe is me that am the sonne of bitternesse indignation and eternall weeping This made Paul indeuour to keepe a cleare conscience both towards God and man This made Ierome afraid to offend Whether I eate or drinke saith hee or whatsoeuer I doe else me thinkes I heare this saying sounding in mine eares Arise yee dead and come to Iudgement Arise yee dead and come to iudgement Which when I consider it makes me quake and shake and not dare to commit sinne which otherwise I should haue committed And what is the cause I pray that wicked wretches runne into al excesse and riot of sinne as they do Is it not because they lay not to heart this tormenting Tophet witnesse else the prophet Amos who sayth That they put off from them the euill day and boldly approach to the seates of iniquity If putting off the remembrance of the vengeance to come will make men dissolute and retchlesse then surely laying to heart the inutterable torments of Tophet will bee a notable meane to reclayme men from all vngodlinesse But if men will harden their hearts aboue the hardnes of an Adamant and will not be moued neyther by mercies nor iudgement let all such know that Tophet groaneth for them where they shall howle and yell in fiery torments for euermore Thus much in a word for the word Tophet The second obseruable for the certainety of this place of torment is the Act or thing done in these words Is prepared Parata Tophet non paranda It is not sayd That Tophet shall bee hereafter prepared or it is now preparing but it is already prepared Tophet is prepared The malicious deuil laboureth nothing more then to perswade men that there is no such place of torment that so the more easily hee may leade them thither as the thiefe is led to execution with a vayle before his eyes But for the trueth hereof let these things following duely be obserued As a princely magnificence requireth that a King haue a beautifull pallace for the best sort of men and a dismall prison for the rebellious So the King of kings hath a glorious pallace wherein are many mansions for his Saints a darke and loathsome dungeon for the Diuell and his Angels The law of nations requireth that malefactors for their offences bee banished for euer so the Lord doth banish from his gracious presence all the vngodly of the earth into the fearefull Iland of hell The Cicilian Aetna called at this day Gibillo Monte where roarings are heard and flames of fire are séene the flashing of Vesuuius the cracking as it were of fire in a furnace in the Marine Rocke of Barry what doe all these presage but assure all those that feare the Lord besides his counsel reuealed in his word that Tophet is already prepared Againe in all things naturall and supernaturall there is an opposition there is a contrariety there is good there is euill there is light there is darkenes there is ioy there is sorrow there is a Heauen and therefore there must be a Hell into which the soules of the reprobate shall be carried when they die by the blacke and grisly angels Againe the Scripture speaketh euery where of this place of torment Whosoeuer shall say Foole shall bee worthy to be punished with hell fire Againe It is better for thee to goe into the Kingdome of God with one foot with one hand with one eye then hauing two feet two hands and two eyes to bee cast into Hell fire But that of the 25. of Matthew is very pregnant for this purpose where the word it selfe is vsed Goe from me yee cursed into euerlasting fire which is prepared for the Deuill and his Angels This doctrine méeteth with all Atheists that say There is no heauen no hell no God no deuill As that noted foole that
centrum terrae Thinketh that it is about the centre of the earth The Apostles that preached to the Iewes vsed the word Gehenna from the Hebrewes which they well vnderstood and Saint Iames writing to the Iewes sayth The tongue is inflamed of Gehenna of hell but the rest of them that preached to the Gentiles vsed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which name was knowne vnto them and they tooke it to be a place vnder the earth where the wicked after this life were punished Tartarus which is vsed for Hel is so farre vnder the earth as Heauen is aboue the earth sayth Hesiodus The Poet speaking of it sayth Tartarus ipse bis patet in praeceps tantum .i. Tartarus is twice as deepe as Heauen is high The Rabbines hold Hell to bee below as Rabbi Abraham sayth Sheol makom c. Sheol is a deepe place opposed to Heauen which is on high And Rabbi Leui sayth Sheol hi mattah c. Sheol is absolutely below and is the centre The Scriptures also place Hell below Sheol beneath is moued for thee to meete thee at thy comming Moses calleth it the lower hell Fire is kindled in my wrath and shall burne vsque ad infernum inferiorem to the bottome of hell The Psalmist calleth it a déepe pit Let him cast them into the fire and into the deepe pits that they rise not And in another place he calleth it the Pit of Perdition Iohn calleth it a Burning Lake in the Reuelation which must needs bee below Salomon speaketh of the depth of this place saying The ghâ—sts of an harlot are in the depth of hell And againe The way of Life is on high to auoyde from hell beneath Thus it is manifest that Hell is beneath in the lowest parts of the workemanship of God But precisely to say where whether in the centre of the centre of the world or in the ayre or in the water or vpon the earth it is not reuealed neyther is it needful for vs to know but surely it shall bee in the most remote place from Heauen which is in and about the earth for the soules of the righteous when they are dissolued from their bodies do presently passe to the locall place of Coelum Empyraeum and the soules of the damned are constrayned to stay below in the lowest Elements where they are and shall be tormented for euermore But if a man be too curious in this poynt I would wish him conferre with Socrates who being asked what was done in hell said Hee neuer went thither nor communed with any that came from thence By which answere he derided the curiosity of the demander Euclides as Maximus writeth being demaunded of one what the Gods did and with what things they were best delighted sayde As for other things I know not but I am sure of this that they hate all curious persons But this is not the thing we ayme at in this depth of Hell This word Deepe doth bewray vnto vs the impossibility of getting out once in for God hath made Hell so déepe as there is no bepe of crawling out In inferno nulla redemptio In hel there is no redemption Therefore Infernus ab inferendo dictus quia ita inferuntur praecipitantur vt nunquam ascensuri sint that is Hell is sayde of casting in for they shall bee so cast downe as they shall neuer haue hope or power of cravvling out Infernus saith Hugo est profundus fine fundo that is A deepe vvithout bottome That party that had not on the wedding garment was not onely cast into hell but hee was also bound hand and foot and all to shew the impossibility of getting forth once in Binde him hand and foote and cast him into vtter darkenes Now alas if a man be bound hand and foot and cast into a well fiue thousand fadomes deepe what hope hath he of euer comming out so hell is deep and he that is once tumbled in shall neuer come forth more This is euident by the speech of Diues who said O Father Abraham send Lazarus or some from the dead that my brethren may not come into the like place of torment What is the reason that Diues begged not for his own passage from thence vnto them who was able to haue taught the dolours of hell by wofull experience O he knew that that had been bootelesse for he saw ingentum hiatum A great gulfe set betwixt heauen and hell that made the passage impossible In earthly prisons and dungeons a man by some or other meanes happily may get out but hell is deepe so deepe as Heauen Earth and Hell can neuer helpe one poore soule forth This then well considered should Vse 1 worke deepe humiliation in the soules of euery of vs that so grace may receyue vs and not this deepe deuoure vs. One depth cryeth and calleth out for an other the depth of hell calleth to vs for answerable humiliation hee that will not bee humbled for his sins héere shall bee humbled and tumbled to the deepe of hell hereafter God giueth grace to the humble yea the déeper thou art in the Law the higher shalt thou be in the Gospel the deeper in hell the higher in heauen a bucket the déeper it goeth into the well the more water it bringeth vp with it so the déeper a man is humbled for sinne the more shall bee his grace of saluation Humble your selues therefore vnder the mighty hand of God that yee may bee all exalted in the day of Visitation In this déep was the poore Publican when in bitternesse of heart he vttered these words Lord be mercifull to me à sinner A sinner by birth a sinner by life a sinner by thought a sinner by word a sinner by worke a sinner by sins of omission a sinner by sinnes of commission a sinner beforè my conuersion a sinner many thousand times since my conuersion Lord bee mercifull to me a lamentable sinner Vse 2 Againe séeing hell is so deepe as once in no hope of crawling out Let vs seeke the Lord while hee may bee found and call vpon him while hee is neare Ecce nunc tempus acceptum Behold novv the accepted time behold novv is the day of saluation This life is the time wherein wee must worke out our salúation with feare and trembling if after this life we will bée fréede from the deepe damnation of Tophet The irrationall creatures themselues are very carefull to take their times and seasons as saith the Prophet Ieremy 8.7 The Storke the Turtle Crane and the Svvallovv obserue their times and seasons there is a time when the Swallow is with vs in England and there is a time when hee takes his leaue of vs. That silly creature in the sixt of the Prouerbs Gathereth in Summer to maintaine the poore life of it in Winter So should wee take our
time for after this life there is neyther place for pardon nor time for repentance Yet for all this golden Time is not respected but men doe poste off their repentance from day to day till at the last they sinke into the depth of hell Yea the time of Grace is tedious to many they must haue some or other carnall delight to driue it away T is death to many to attend willingly vppon the meanes of their saluation an houre or two but there will come a time when they shall wish that all their life had been spent at the hearing of Sermons and Prayer as tedious as it séemeth to them now O the damned in Hell would giue if it were in their power a million of worlds to haue but one houre granted them to liue on the earth againe that so they may come within compasse of offered grace to saluation But if yee will not heare the Lord when hee calleth to you there will come a day when ye shall cry Lord Lord and his eares shall be shut to your prayers and his iustice shall cast you into the deep dungeon of Tophet there to remayne till yee haue payed the vttermost farthing The fourth part of the Description of Tophet mentioned in this word Large As the Lord hath made Hell Deepe so hath he made it Large in regard of the great number that shall be tormented in her as sayeth Occolampadius This word is vsed in the fift chapter of this prophesie Hell hath inlarged her selfe and hath opened her mouth without measure It hath set open her mouth as it were with a gag and all to receyue the great multitudes that shall descend into her It is called Lacus magnus in the Reuelation 14.19 A great Lake That this doctrine is too true witnes that of the Gospell of Matt. 20.16 Multi vocati Many are called but few conuerted Many called but few chosen The most high made this world for many but the world to come for verie few But some man may obiect against these Scriptures other Scriptures to proue the great number of them that shall be saued and so by consequence the small number that shall be tormented in Tophet Saint Mathew sayth That many shall come from the East and from the West and shall sit downe with Abraham Isaac and Iacob in the Kingdom of God many an innumerable company shall be saued Saint Iohn in Reuelat. 7.9 dooth point out that great number that shall bée saued with that nota stellifera that starry note Beholde I saw a great multitude of all Nations and Kinreds and People and Tongues that stoode before the Throne before the Lambe clothed in long white robes palmes in their hands long white robes in token of purity and palms in their hands in token of victory It may seeme by these Scriptures that many shall bee saued and not such a multitude damned I answere That though the number of the Elect be great by it selfe considered to the prayse of Gods mercy be it spoken yet if it be compared to the number of those that shal glorifie Gods iustice in hell Alas then a remnant of Israel shall be saued they are but a handful and therfore hell must be made excéeding Large This great destruction of the damned in hell is liuelily shadowed out vnto vs in the iudgements of God on earth mingled with mercy as in the destruction of the olde world by water how few escaped there aliue only Noah with his Family in the destruction of Sodome by fire how few escaped there aliue only Lot vvith his daughters in the destruction of Iericho by the sword how few escaped there aliue only Rahab with her family that intertained the Israeliticall Spies To come to later times in the destruction of Ierusalem by Titus Vespasian how few escaped there aliue Many hundred thousands of them were starued to death many hundred thousands of them taken captiues to the Romane Empire some put to one death some to another and few escaped aliue and those of the meaner sort agricolae vinitores husbandmen and labourers in vineyards If beloued in the iudgements of God in this world so few haue escaped aliue how few thinke you shall scape at the dreadfull day of Iudgement when of euery idle word that men shal speake a great account must bee made for the same yea when Inquisition shall bee made for the very thoughts of the vngodly If the iust shall scarce be saued where shall the sinner appeare Againe that great is the number of those that shall to Tophet and therefore Tophet made large to giue them fiery intertainement it appeareth in the very liues of men vpon earth for where there is one that commeth to the profession of the truth truly with the sincere heart of Nathanael there are ten yea twenty yea more that walke in the way of sinne in the roade to Tophet without any checke of conscience remorse for their sinnes or reclamation from their sinnefull courses in the world some in the way of Atheisme some in Paganisme some in Epicurisme some in Brovvnisme some in Anabaptisme som in Mahometisme some in Papisme yea some in Deuilisme a matter with many teares to be lamented But wouldest thou not be with this large company in this large place of torment O then follovv not a multitude to doe euill Reuelation 18.4 Come out from amongst them for if thou beest partaker with them in their sinnes thou must bee partaker with them in their punishments Fashion not thy selfe after the wicked fashion of this world rather walke alone by thy selfe to heauen than goe with the multitude to Hell Walke in the narrow way of grace to saluation shunne the broade and large way for that will bring thee to Tophet which as thou hearest is made excéeding deepe and large The fift part of the description of Hell in these wordes The burning thereof is fire expressing the bitternesse of the torments of Tophet There is great controuersie among the learned about this fire Whether it be true substantiall fire or fire allegoricall if it be true fire whether it be materiall corporall or spirituall If it be Corporall whether it burneth the body onely or soule and body also Whether there be true fire in Hel or whether these words the burning thereof is fire be taken allegorically Caluin would haue it taken allegorically and thinks there is no true fire in hell His reason is this If Wood and the Worme be taken metaphorically vvhy not then the fire also But this is no argument to prooue this fire allegoricall For in the holy Scriptures things spoken together are not alway taken in the same maner and nature For example sake Christ is called a Dore a Vine a Rocke a Stone figuratiuely and doth it therefore follow that he was not God and man substancially Againe in Saint Lukes Gospel our
Sauiour sayth I appoint you a Kingdome as my Father hath appointed to mee that yee may eate and drinke at my Table in my Kingdome Eatâ—ng is allegoricall but will you say that the kingdome is allegoricall also I confesse that wood in hell is taken allegorically but that fire is taken so I vtterly deny Bullinger holdeth true and substanciall fire in hell and so do the most and best of the learned Christ punished with Fire in this world Sodome and the Murmurers in the Booke of Numbers chap. 11. and called the name of that place Thabherah because the fire of the Lord burnt amongst them And Christ shall come to Iudgement with Fire which shall haue two properties To burne this property shal punish the wicked to shine this property shal comfort the Saintes as sayeth Theodoret And what shall hinder the being of fire in hell when the extremity of tortures shall be put vpon the damned hee that will not belieue this shall one day feele it to his sorrow If then it be graunted that there is Substantiall fire in hell the next question will bee Whether it be Materiall Corporall or Spirituall Surely Materiall fire that is fire nourished and maintayned with wood it shall not be for as the flashings of Aetna and Vesuuius and other places of the earth doe burne without fuell so shall the fire of hell doe hee that is able to make the damned liue without food is able to maintaine this fire without wood Whether then it bee Corporall or Spirituall for if it bée Substantiall it must be one of these Gregory calles it Ignem incorporeum a Spirituall fire but that is not likely for it passeth the nature of fire to be Spirituall and to goe about to make it Spirituall is to make it no fire at all But it is most probable that it is shall be a Corporall fire vvith an extraordinary afflicting povver giuen vnto it tormenting both soule and body Saint Augustine affirmeth the fire of hell to be Corporall If it be Corporall whether it tormenteth the body onely or both soule and body and how a Corporall fire should worke vpon a spirituall substance Saint Bernard sayth that Ignis exteriùs carnem comburit vermis interiùs conscientiam corrodet that is Fire shall outvvardly burne thy flesh a vvorm shall inwardly gnavv thy conscience Again he sayth Duo mala sunt vermis ignis altero roditur conscientia altero concremantur corpora that is the worme and fire are two insufferable torments by the one the soule is vexed by the other the body scorched Againe he sayth In carne cruciabuntur per ignem in spirituper conscientiae vermem that is in the flesh they shal be tormented by fire and in the Spirite by the worme of conscience Isodore sayth that there is duplex poena damnatorum quorum mentem vrit tristitia corpus flamma that is Their minds burne vvith sorrovv and their bodies with the flame Beda sayth Ignis erit poena extrinsecus saeuiens vermis dolor interiùs accusans that is The fire shall be a torment outwardly raging and the vvorme a griefe invvardly accusing Though these maintaine fire in hel yet they hold as you see that it is not of power to touch the soule but only to torture the body but I am perswaded according to the iudgement of many learned Fathers That this fire tormeÌ„teth both body and soule Zanchy de Operibus Dei sayth That the deuils mens bodies and soules are tormented with fire euerlasting For as they were as Simeon and Leui brethren in the same euill so both of them shall be tormented in the same fire Iustine Martyr saith That the Deuil shall suffer punishment and vengeance enclosed in euerlasting fire and they are no bodies but spirits The truth of this is ratified by Christ himselfe Goe from me yee cursed into euerlasting fire prepared for the Deuill and his Angels And the speech of Diues prooueth this most true for it is no Parable but History as Chrysostome saith Parabolae sunt vbi exemplum ponitur tacentur nomina that is Those are Parables where an example is propounded and no names mentioned he crieth out and shall for euerlasting I am tormented in this flame And if any man will not beleeue this I make bold to vse against him the words of Ruffinus who saith Si quis negat diabolum aeternis ignibus mancipandum partem cum ipso aeterni ignis accipiet vt sentiat quod negauit that is If any man doth deny that the Deuill is tormented with euerlasting fire hee shall one day bee partaker with him of that fire that hee may feele that which hee would not be brought to beleeue But how this Corporall fire shall torment the Deuils and the Spirits of the damned I know not and I trust neuer to know and it is but curiosity to be too too inquisitiue in these points for as a Father saith Melius est dubitare de occultis quam litigare de incertis viz. It is better to doubt of vnknowne things then to striue for vncertaine Compescat igitur se humana timeritas id quod non est non quaerat ne illius quod est non inueniat that is Let no man rashly meddle about these things that are not reuealed lest hee findeth not the good of those things that are reuealed It being probable that there is in hell a Substanciall and Corporeall fire that vexeth both the soules and bodies of the damned let vs now sée the difference of this fire froÌ„ our elemeÌ„tall fire This fire of hell differeth from our elementall fire in fiue respects First In regarde of heate Our fire in regard of hel fire is but as fire painted on a wall in regard of our fire Oh it is a fierce and an intollerable fire We reade of one who vpon the violence of any strong temptation would lay his hands on burning coales and being not able to endure the same would say to himselfe O! how shall I be able to indure the paines of Hell fire The fire into which Sydrach Misach and Abednego were cast was excéeding fearefull but alas nothing to hell fire Esay speaking of this terrible fire sayth Who is able to dwell in this deuouring fire or who shall bee able to dwell in these euerlasting burnings Secondly In regard of light Our fire giueth a comfortable light but the fire of hell giueth no light Cremationem habet lumen vero non habet sayth Gregory It burneth but giueth no light at all It is a darkish fire sayth Basil that hath lost his brightnesse but kept his burning Phauorinus in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayth hades is a place voyde of light and full of eternall darkenesse Sophocles cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 black darknesse Euripides cals it 〈◊〉 〈◊〉
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.