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
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
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
eyes to sléepe nor our eye-liddes to slumber nor the temples of our head to take any rest till wee haue found the saluation of our God our soules sealed to the day of redemption and freed from the damnation of Tophet But where is this religious care and godly resolution O the dissolute and desperate course of this our sinnefull age men put their saluation to a hazard with Ludouike Si saluabor saluabor Si damnabor damnabor that is If I be saued I bee saued If I bee damned I bee damned there is the care that I take In the feare of God I earnestly beséech you aboue al things to make sure your Election and that by your Vocation your Vocation by your Iustification your Iustification by your Sanctification the reward whereof will be eternall glorification Ioyne Vertue with your Faith with Vertue Knowledge with knowledge Temperance with Temperance Patience with Patience Godlinesse with Godlinesse brotherly Kindnesse and with brotherly Kindnesse Loue Labour hereby to make your calling and election sure for if yée doe these things yee shall neuer fall into the vengeance of Tophet The second part of this Text are the parties for whom Tophet is prepared and that is for al vngodly people of the world of what estate or condition soeuer they be It is euen prepared for the King These words in particular haue reference to blasphemous Senacherib who was slaine of his two sonnes in a temple of Nineueh worshipping his god Nisrosh and in general it exteÌ„deth to all idolatrous Kings Emperours and Superiours whatsoeuer Here then first we see that no person in what dignity soeuer he be by his eminent place is exempted from hell Diues a great personage yet tormented in those flames Quid profuit sibi superbia quid diuitiarum copia What hath pride profited him or what hath the pompe of riches done him good Alas these could not saue his Soule For as sayth the Psalmist a man by his riches cannot redéeme his brother he cannot giue his ransome to God so precious is the redemptioÌ„ of soules and their continuance for euer And in Samuel wee reaâ—e That Kings are not exempted from the iudgements of God If yee doe wickedly yee shall perish and your King In the first Epistle to the Corinths we may read who they are that are threatned with Tophet neyther fornicators nor idolaters nor adulterers nor wantons nor theeues nor couetous nor drunkards nor extortioners shall inherite the Kingdome of God This is spoken of Kings as well as of others And in the Reu. wee finde that the fearefull and vnbelieuing the abominable murtherers and whooremongers and sorcerers idolaters and all lyers shall haue their part in the Lake that burneth with fire and brimstone And this is spoken of the King as well as of the Begger for the Lord in iudgement fréeth froÌ„ hell not according to place but grace not outward conditioÌ„ but inward disposition Nay moreouer great men Noble men and mighty Princes are not onely lyable to Tophet but the greatest part of them shall to the deuill Not many wise men not many mighty not many noble are called for as God would haue all men saued and come to the knowledge of the truth .i. some of all sorts some Iewes some Gentiles some Kings some Nobles some Preachers some Rich some Poore so of all these the greatest summe goe downe to Tophet Yet for all this great men must not bee reproued forsooth the trueth that maketh against them must not be imbraced of them Abner could not abide to heare Isbosheth tell him of his going into Rizpah his father Sauls Concubine Ahab hated Micaiah the sonne of Imlah for not prophesying as he sayd good vnto him The people cryed out in Esayes time Dicite nobis placentia placentia that is speak pleasing things vnto vs. The Priests and people of Anathoth threatned Ieremy to take away his life if he prophesied to them in the name of the Lord. Amaziah sayd to Amos the Prophet Goe bee gone prophesie in Iudah but propheâ—ie no more in Bethel for it is the Kings Chappell it is the Kings Court. They hated him that rebuked in the gatâ—â—nd abhorred him that spake vprightly The people in the time of Micah liked them well that prophesied to them of Wine and strong Drinke I pray God that the great ones of this land be not tainted with this corruption Well for mine owne part I had rather bee stormed against for preaching Tophet to you here then yee should curse me in Tophet hereafter for smoothing and flattering you Yet this reprehension of great men I would wish it might be done in wisdome and humility with I beseech you O King by the tender mercies of God reforme these and these things for some in this case are indiscreet and too too sawcy and rather exasperate the hearts of their hearers against them then winne them to the Lord by their exhortation If then Kings and great men be not exempted from Tophet what should this worke in them but obedience to that counsell of the Psalmist Bee wise now therefore O yee Kings serue the Lord in feare Looke vp to heauen acknowledge your selues subiects to a greater As the Lord hath honoured Kings aboue others so hee looketh for a greater returne of honour from them than from others for where the Lord giueth much there the Lord requireth the more Kings and Princes are the kéepers of the two Tables of the Law of God and to them is committed from God the gouernement both of Church and Commonwealth they must therefore be carefull that the Word may runne very swiftly throughout euery Angle of their realmes So shall God gaine an vniuersall glory and Kings themselues a more stable subiection Kings and Queenes are called nursing Fathers and nursing Mothers and all to commend vnto them the care they should haue of Gods glory and the good of their people Iosua was such a Ruler that remained resolute and constant in the worship of God to his liues end Dauid prepared a place for the Arke of God and was careful for the church of the Lord. Iehosaphat Ezechias and Iosias were reformers of their Kingdoms enemies to idolatry and graciously defended the word of God And blessed be God for our Kings most excellent Maiesty who is maiesticall in his place in religion zealous in life vertuous and in mercy aboundantly gracious The Lord increase his graces in him the Lord annoint him with the oyle of Holynesse aboue his fellow princes and the Lord keepe him from this terrible Tophet and let all people that beare good will to this our English Sion to this my Prayer say Amen It is euen prepared for the King Secondly we may here perceyue with Peter that verily there is no respect of persons with God in iudgement he iudgeth the
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.