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
TORMENTING TOPHET OR A terrible Description of HEâ—L able to breake the hardest heart and cause it quake and tremble Preached at Paules Crosse the 14. of Iune 1614. BY HENRY GREENVVOOD Master of Arts and Preacher of the Word of GOD. The second Edition corrected and amended Esay 30.33 Tophet is prepared of old it is euen prepared for the King he hath made it deepe and large the burning thereof is fire much wood the breath of the Lord like a Riuer of Brimstone doth kindle it LONDON Imprinted by George Purslowe for Henry Bell and are to be solde at his shop without Bishopsgate 1615. TO THE RIGHT WORSHIPFVL AND my very deare friends Sir LESTRAVNGE MORDAVNT of Massingham Hall in the County of Norfolke Knight Baronet and Lady FRAVNCIS MORDAVNT Bed-fellow HENRY GREENVVOOD Wisheth all increase of Grace in this Life and Eternall Life in Life to come IT is and hath beene long since Right Worshipful the custome of the learned that when they commended to publike view therein ayming at coÌ„mon good their Christian paines and diuine indeuours knowing that the truth hath and alwayes had many oppositions and detractions to present them to men of high place and well affected in Religion that so their works might passe with lesse feare and danger of disgrace and opprobrie I though vnlearned making bold to imitate their Christian policy herein haue presumed to present that doctrine to your Worships eies that lately in publike place was sounded in your eares both of which senses are great Instruments in the furtherance of our soules in the way of Gods Kingdome for as the eare conueieth grace to the affections of the soule so the eye bringeth much matter to the vnderstaÌ„ding of the mind nay the eare cannot so often be an Auditor as the eye an Oratour to the conscience For which cause your Worships nothing more affecting than growth in Grace and Religion I haue attempted to commend to your often considerations Tormenting Tophet for as nothing allureth the heart to grace more than Gods mercies so nothing more preualent against sinne than his fearefull and terrible iudgements If therfore your gracious Worships shall vouchsafe to accept of these my poore presented paines it will giue content to mine own heart and doubtles answerable comfort to your owne soules And to conclude as the Lord hath abundantly blessed your Worships with graces internall and blessings external So to vse the words of the Apostle the very God of peace sanctifie you still throughout and I pray God that your whole spirits and soules and bodies may be kept blameles to the comming of our Lord Iesus Christ Amen From Hempsted in Essex Aprill 3. 1615. Your Worships alwayes ready to bee commaunded in the Lord HEN. GREENVVOOD TO THE CHRISTIAN READER CHristian Reader I commend to thy charitable view this terrible and lamentable description of Hell a Subiect most necessary in these dayes wherin Iniquity hath gotten the vpper haÌ„d the greatest part of mankind laboreth of this dangerous disease namely hardnes of hart and contempt of all grace I therefore for the remouing of this damnable euil haue prepared this Tormenting Corrasiue Blame mee not if I be too bitter in denouncing GODS Iudgements against sinne the presumption of the time compels me this onely is the ayme of my intention herein that many may bee saued from the damnation hereof Let not the Quotations of Latine and other tongues offend thee but know this they are but as country Stiles stepping ouer them thou losest not the way by them for their Expositions follow them Thus commending this Tractate to thy christian consideration and thy self to Gods most blessed protection I rest Thine euerlouing and vvelvvilling brother in the Lord HEN. GREENWOOD ¶ TORMENTING TOPHET OR A terrible description of Hell able to breake the hardest heart and cause it quake and tremble Esay 30.33 Tophet is prepared of old it is euen prepared for the King he hath made it deepe and large the burning thereof is fire much wood the breath of the Lord like a Riuer of Brimstone doth kindle it ALbeit the Lord in the beginning created man in glorious manner omninoÌ„ ad imaginem sui ratione sapientem vita innocentem dominio potentem altogether after his own most glorious image in purity and in perfection of holinesse both in soule and body yet withall he gaue him naturam flexibilem a mutable and changeable nature creating him inpotestate standi seuposse cadendi in power of standing and in possibilitie of falling power of standing that he had from God his creatour possibility of falling that he had from himselfe being a creature A reason whereof S. Augustine giueth in his booke of Confessions Because the Lord created man ex nihilo of nothing therefore hee left in man possibility to returne in nihilum into nothing if he obey'd not the will of his Maker And as Basil sayth Si Deus dedisset Adae naturam immutabilem deos potius quà m homines condidisset id est If God had giuen Adam an immutable and vnchangeable nature hee had created a God not a man for this is a mayne trueth in Diuinity immutabiliter esse bonum proprium soliusest Dei id est to be immutably and vnchangeablie good onely proper to God Adam therefore being thus created that hee might eyther stand or fall by the Diuels subtill suggestion and by the abuse of his owne free will receyued a double downefall the fall of sinne by disobedience and the fall of death by sinne the last fall being the wages of the first fall as ye may reade in the last verse of the sixt to the Romanes The wages of sinne is death The Lord therefore hauing pitty vpon this his miserable estate vouchsafed in his Sonne to shew mercy vpon some by election to saluation as to shew iustice vpon other some by reprobation to damnation According to which irreuocable decree the Lord hath prepared euen from the foundations of the earth answerable places a glorious habitation for the one and a terrible dungeon for the other Which generall truth is confirmed in the words of my Text hauing particular reference to the reprobat Assyrians For as the Lord in his mercy doth promise in this Chapter to his people repenting them of their sinnes manifold blessings spirituall and corporall temporall and eternall so doth he threaten in his iustice terrible vengeance to their enemies the idolatrous Babylonians and Assyrians not onely temporall but also eternall not to the meane subiect alone but to the King himselfe saying Tophet is prepared of old it is euen prepared for the King c. Not to insist therefore too long vpon introductions lest it should be sayde to mee as once a flowting Cynicke sayde to the Citizens of Myndus a little City with great Gates Shut your Gates lest your City runne out I come to the Text it selfe which containeth in it a terrible and lamentable description of Hell prepared of olde for
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.
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