8. 9. and swiftnesse sayth Behold he commeth leaping by the Mountaines and skipping by the Hils my Welbeloued is like a Roe or a young Hart c. Venit vidit vicit Hee came from heauen he saw the earth and ouercame the Dragon Thus after Christs example should wee that professe our selues Christians runne swiftly in the race of godlinesse holinesse purity and obedience to the commandements of our heauenly Father Thus should wee runne In vestigijs Iesus in the footsteps of Christ Iesus who isVia veritas Ioâ— 14. 6. vita i. The Way the Truth and the â—ife and the true way to life euerlasting To the performance of which duety the Lord grant to vs his grace for of our selues wee are not able to set one foot forward to heauen that so we may bee able to his glory and our Soules euerlasting good to doe his will in earth as willingly swiftly and as speedily as the Angels do it in Heauen Now deare brethren that we may runne thus swiftly in the race of Godlinesse and in the course of Christianity two things are necessary First Vt simus intus vacui that we be empty within Secondly Vt simus extra exonerati id est That wee bee vnladen without First we must be empty within Now what is that which cloggeth vs so sore within and hindreth vs from running in this godly Race Surely that is sinne So weighty a thing is sinne As it Luke 10. sunke downe Satan from heauen So weighty a thing is sinne as it caused the earth to open her mouth and swallow vp cursed Korâ— diuelish Num. 16. 32. Dathan and that abiect Abiâ—am with all their treacherous crue The Prophet in respect of the weight thereof compareth it to lead and that worthily for as lead in the clocke can seth by the weight thereof the cogs wheeles and gimmers successiuely to moue one after the other euen so the weight of sinne doth draw the cogs of our carnall concupiscence the whéeles of our lewd desires and the gimmers of our vntamed affections from one sinne to another according to that of Saint Gregory Peccatum quod per poenitentiam Gregory â—on deletur moxsuo pondere ad aliud trahit id est If sinne by repentance presently bee not done away by the weight thereof it will soone drawe a man to more sinne as we finde it exemplisied in the Prophet Dauid who fell from idlenesse to concupiscence from concupiscence to adultery from adultery to murder Of the weight of sinne the Prophet Dauid speaketh Mine iniquities 〈…〉 are goâ—e ouer mine head and as a weighty burden they are too heauy for mee The Prophet Esay calleth the bands of wickednesse heauy burdens intolerable 〈…〉 to bee borne The sinnes of the world being layd vpon the shoulderâ— of IESVS vpon the Crosse were so weighty and heauy as they forced him hauing the weight of Gods wrath for them also vpon him to cry out on this manner to his God Eli Eli Lamasabactham Mat. 27. 46 My God my God why hast thou forsaken me If the yoke of Christ bee easie and his burthen light Mat. 11. then of necessity on the contrary must the yoke of Satan which is sinne bee vneasie heauy and intolerable to bee borne By which it may appeare that sinne is an intolerable burden and a great impediment to this Christian Race Let vs therefore as the Choseâ— Hâ—â— 12. 1. vessell doth exhort vs cast away euery thing that presleth vs dowre aâ—d the sinne that hangeth so fast on â—et vs runne with patience the race â—hâ—â— is â—et before vs. Where it is eâ—ident thâ—t wee cannot runne with â—â—â—â—enâ—â—â—â—e race that is set before vs vn 〈…〉 cast away our sinnes from vs which doe hang so fast on vs. Moses was not permitted to come neere the Lord before hee did discalciate himselfe Put off thy shooes for the place where thou standest is holy ground So must we put off the durty 〈…〉 of iniquity and abandon sinne from the câ—stlâ— of our hearts before we can bâ—e able to stand in the path way to ioyes wâ—ich is an holy ground therefore much lâ—sse are wee able to runne in the same and most vnapt to runne swiftly Let vs therefore in the name of God purge our Soules and bodies from sinne with the Hâ—sop of Gods grace Let vs separate them from vs and our selues from them as farre as the Cast is from the West and North and South Let vs loath detest and abhor them because the Lord doth loath detest and abhorre vs for them as wee haue giuen our members as weapons of vnrighteousnes to the seruice of Satan in vngodlinesse of this life euen so let vs giue them as weapons of righteousnesse to the seruice of the Lord in godlinesse of life as wee haue runne in the race of the first Adam by commission of sinne so let vs runne in the Race of the second Adam Iesus Christ the righteous by performance of righteousnesse let vs cease from sinne and doe that which is good let vs seeke peace and ensue it Let vs Plangere plangenda bewayle our sinnes that ought to bee lamented Grauia peccata grauia desiderant lamenta sayth Iâ—idore great sins require great lamentation sweet meat must haue sowre sawce reioycing in sinne must haue mourning for sinne let vs therefore bee Tam proni ad lamenta sicut fuimus ad peccata as prone to lamentation as wee haue beene to transgression as ready to lament them as wee haue been to commit them Let vs swéepe euery corner of our hearts cleane with the broomes of penance and let vs water them with the salt teares of earnest contrition so that wee may bee â—it receptaries for the Lord to dwell in and being anointed with the oyle of grace we may runne swiftly in the race that is set before vs and obtaine the reward prepared for vs. So runne that ye may obtaine Text. Secondly if we will runne swiftly in the pathway to heauen wee must bee Extra exonerati id est vnladen without Those that runne in a race will lay aside their Cloakes doublets and such like outward vestiments that they may runne the more speedily and obtaine the more assuredly And so in like â—anner we must bee vnburthened of all outward matters whatsoeuer especially of the excessiue care and affection that naturally we beare to this wicked world or else hell and damnation will bee our best reward We must forsake all if we will bee followers of Christ as Peter sayd to his Master Ecce nos reliquimus omnia secuti sumus â—e i. Behold wee haue Mat. 1â— forsaken all and followed thee Well and wisely said Peter as saith S. Bernard We haue forsaken all followed thee for hee could not haue followed Christ laden as wee haue an example in the same Chapter of the Young man Mat. 19. that at that Vende omnia da pauperibus id est Sell all and
in thought word and worke O Lord our God we must needs confesse with mourning and sorrowing hearts and spirits that we were all borne in sin all conceiued in iniquity and that all our life hitherto hath beene most fearefully corrupted and stained with all manner of sinfull transgressions to the great dishonour of thine owne Maiestie to the great discomfort of our owne soules and to the euerlasting confusion both of soule and body in thy iust iustice and iudgement in the world to come Yea O Lord we cannot but confesse that so soone as euer wee came into the world thou mightest iustly for our sinnes haue taken vs both body and soule and giuen vs our portion in the lake that burneth with fire and brimstone it is thy great mercy that thou hast spared vs hitherto and not consumed vs from the face of the earth To thee therefore God of endlesse compassion we most miserable wretches make our pitious mone to thee in Christ Iesus wee come now for mercy heare vs heale vs helpe vs and haue mercy vpon vs pardon and forgiue vs all our sinnes let shine thy fauourable countenance towards vs and say vnto our soules that thou art our saluation Thou hast promised in thy holy and heauenly Word that a broken and a contrite heart thou wilt not despise Fulfill therefore now O Lord this thy gracious promise to vs that are weary and laden with the affrightments of sinne and that offer vp our prayers with grones that cannot bee expressed Wash vs O Lord in the bloud of Iesus Christ make vs cleane within and without by thy sanctifying and renewing grace preserue vs both in body and soule from the guilt and punishment of all our mis-doings assure our consciences of the same by faith and seals vs by thy good Spirit to the day of redemption And heauenly Father wée humbly intreate thee to worke thy good worke in euery soule of vs to giue vs faith in thy promises zeale to thy glory loue to thy truth obedience to thy will care and conscience to walke vpright before thee in all our wayes and to offer vp our soules and bodies a liuely sacrifice to the seruice of thy Maiestie in holinesse all the dayes of our life to come And in these our prayers we craue also at thy mercifull hands thy gracious blessings for all thy faithfull Children and elect persons wheresoeuer dispersed and howsoeuer distressed vpon the face of the earth and more especially for these thy churches amongst vs of Great Brittaine France and Ireland replenish the Kings most excellent Maiestie with all necessarie graces meet for so worthy a Personage Redouble thy gracious Spirit vpon our most hopefull Prince and multiply thy blessings vpon all His Royall Issue Blesse all the Nobility of our Land all the reuerend Clergy from the highest to the lowest all of the ciuill Magistracy all Schooles of learning with the two Vniuersities of Cambridge and Oxford and all the Commons of this Realme shew pitty vpon all thine that are in any kinde of tribulation or affliction especially vpon all those that suffer persecution for thy Gospels truth comfort all those that lye languishing in spirit Soule-sicke at the heart for remorce of their sinnes say vnto their Soules that thou art their Redemption Blesse moreouer we beseech thee all that are deare and neere vnto vs in the flesh as our Parents Father and Mother Brother and Sister and Kinsfolke together with our deare Friends and Christian acquaintance absent or present Lord bee present with them and keepe them as the apple of thine owne eye from euery euill worke and way to thy euerlasting Kingdome and saluation And holy Father we finally entreat thee to redouble thy gracious blessings vpon euery one of vs at this time humbled in Prayer before thee blesse vs bodily and spiritually giue vnto our bodies comfortable rest and sleepe that so wee may be the fitter to do the works of our seueral vocations before thée and grant vnto our soules the continuall assistance of thy grace that they may neuer sléepe in sinne but that they may be alwaies waking and wayting for the comming of our Lord Iesus to Iudgement that so Soule and body may bee preserued from the euill of sinne in this life and from the euill of damnation in the world to come and that for Christ Iesus his sake our sole Sauiour and onely Redéemer to whom with thée and thy blessed Spirit thrée glorious persons but one Essentiall God we offer vp all possible Thanksgiuing and praise this euening and euerlasting Amen FINIS Tormenting TOPHET OR A TERRIBLE DESCRIPTION of HELL Able to breake the hardest heart and cause it quake and tremble Preached at Pauls Crosse the 14. of Iune 1614. The fifth 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 c. Printed at London by George Purslow and are to be sold by John Clarke 1620. TO THE RIGHT Worshipfull and my verie deare friends Sir Lestraunge Mordaunt of Massingham Hall in the Countie of Norfolke Knight Baronet and Lady Frances Mordaunt his most louing 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 Worshipfull the custome of the Learned that when they commended to publike view therein ayming a◠common good their Christian pains and diuine indeuors 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 opprobry I though vnlearned making bold to imitate their Christian policie herein haue presumed to present that doctrine to your Worships eyes 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 conuayeth grace to the affections of the soule so the eye bringeth much matter to the vnderstanding of the minde nay the eare cannot so often be an Andito 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 consideration Tormenting Tophet for as nothing allureth the heart to grace more then Gods mercies so nothing is more preualent against sinne than his fearfull and terrible Iudgements If therfore your gracious Worships shall vouchsafe to accept of these my poore presented pains it will giue much content to mine own heart doubtlesse answerable comfort to your owne soules And to conclude as the Lord hath aboundantly blessed your Worships with graces internal blessings externall 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
taketh the bellowes to quench the â—â—re If he speaketh to a wise man hee must vse no vaine Tautologies or needlesse repetitions for frustra fit per plura quod fieri potest per pauciora It is in vaine to vse many words when we may as well be conceiued in few If these things bee not considered wee may yea speaking of diuine and holy matter offend in idle words 3 If we would abstaine from idle Quando words we must also consider when to speak saith Salomon There is a time Eccles 3. 7. to speake and a time to hold ones peace Saith one There is a time when some-thing may be spoken and there is a time when nothing may be spoken but there is no time when all things may bee spoken These three things well considered of vs we shall abstaine from idle words and haue the lesse account to make at the day of Iudgement Againe euery Christian as hee ought to imitate Christ in all things so he ought to imitate him in his words Gregory saith that Omnis Christi actio nostra debet esse instructio Gregory id est Euery action of Christ ought to bee to vs an example of imitation Christ had three things in his words worthy of consideration which wee must likewise labour to haue if wee will abstaine from idle words 1 He had veritatem in verbis truth in his words â—ea he reporteth of himselfe in Iohn that he is Via Veritas 〈…〉 Vita The Way the Truth and the Life Hee therefore that speaketh truth to his neighbour sheweth himselfe to bee the Childe of Christ Iesus the Fountaine and Origo of all truth but hee that speaketh leasings and vttereth forth lyes sheweth himselfe to bee the child or the diuell the author and originall of all lyes 2 Christ had vtilitatem in verbis profit in his words As he spake truely so he spake profitably He neuer spake one idle or vnprofitable word through the whole course of his life which was aboue 32. yeeres 3 Christ had moderamen in verbis A meane in his words Hee neuer was in words excessiue and when iust and necessarie occasion was offered he was neuer deficient but Ladie Meane I meane golden vertue drew forth his well contriued words out of the rich Conduit of his euerâ—lowing heart He fulfilled that saying of Iesus the sonne of Syrach The Eccl 21. 2â— words of the wiâ—e are weighed in a ballance In these thrée things should euery one imitate Christ Iesus and then we should abstaine as he did from idle vaine friuolous and vnprofitable words for which a great account must be giuen The which imitation of Christ the Lord for Christ his sake grant to all men that they being like vnto him may bee receiued to reigne with him and his holy Angels in the thrice-happy heauens at that day Amen But I say vnto you that of euery Text. idle word that men shall c. 3 To whom this account must be The third part giuen Although in this Scripture that Iudge is not expresly mentioned yet notwithstanding quod subintelligitur non de est that which is vnderstood is not wanting and therefore not to be omitted This Iudge therfore before whose Tribunall Seate all mankinde must appeare it is Christ for hee was anointed of his Father into a triple office to bee a Priest after the order of Melchisedech to be a Prophet after the order of Dauid to be a King after the order of Salomon Therefore Christ as hee is King ouer all in heauen and earth is this Iudge before whom we must all appeare The truth of this is euident in the Epistle of Saint Paul to the Corinthians We â— Cor. 5 10. must all appeare before the tribunall seat of Christ c. Wee read also in Iohn that the Father iudgeth no man Ioh. â— â—â— but hee hath committed all iudgement to his Sonne And in Matthew it is written that all power is giuen to Mat. â—â— 2â— Christ in heauen and in earth This was prophecied of him in the Psalme Thou art my Sonne this day haue I begotten Psal â— â—â—â— â— thee Aske of mee and I will giue thee the heathen for thine inheritance and the ends of the earth for thy possession Thou shalt crush them with a scepter of Iron and breake them in pieces like a Potters vessell And againe in another place Sit Psal 11â— 1 thou at my right hand vntill I make thine enemies thy foot-stoole Yea it is an Article of our faith to beleeue that IESVS CHRIST shall come againe to iudge both the quicke and the dead Christ is therefore the Iudge yea Iudge he is verè Iudex a right Iudge for this word Iudex that is Iudge is as much as ius dicens id est One that speaketh Iustice and Iudico that is to Iudge is as much as ius dico to speake iustice and iudicium that is iudgement is as much as iurisdicium if I may so tearme it that is a Iust and Right speech So Christ being an vpright Iudge maintaineth Iustice in Iudgement hee is a Iudge that will vse no partiality but will reward euery man according to his workes he is a Iudge that hath no respect of persons Men Rom â— 1â— in this world may fitly be compared to Actors of a Comedy vpon a Stage Wherein one acteth the part of a Prince another of a Duke another of an Earle another of a Noble-man another of a Gentleman another of a Magistrate another of a Marchant another of a Countriman another of a Seruant one acteth one part one another and so long as they are vpon the stage so long there is respect according to their parts one of another amongst them But when the Comedy is ended and the stage pulled downe then there is no such respect amongst them yea many times he that played the basest part is the best man So likewise so long as men act sundry parts vpon the stage of this earth that is so long as men do liue in seuerall vocations so long there is respect amongst men and that worthily but when as the Comedy shall be ended that is the day of doome shal come vpon all men when as the stage shall be pulled down that is the earth shall bee changed for the earth shall neuer bee brought ad non eus to nothing but onely the corruptiue qualities shall bee consumed then shall there be nâ— respect of persons amongst men yea it may bee that the poâ—â—e man shall be greater before God than the rich man â—ea and besides all this vpon the earth God hath no respect of persons although there bee respect amongst men but euery man shall receiue according to his works the Prince as well as the Subiect the Rich as well as the poore If a Iudge then should come into a Citie and should iudge the greatest part of the Citie to death sparing no man nec precio
Godly Medicina est non pâ—na castigatio non damnatio id est is a curing medicine not a destroying punishment a profitable chastisement not a deuouring condemnation For diuers causes therefore doth the Lord suffer his deare children to be afflicted First to weane and winne them from the loue of this wicked world for in prosperitie wee are ready to bee forgetfull of God and of our selues also wee are ready with the deafe Adder to stop our eares at the voice of the Charmer charme hee neuer so wisely The weed is ready to ouergrow the corne and the flesh ready to dominéere ouer the Spirit But by afflictions wee are brought to hate that which before wee loued and to embrace that which before wee loathed Well therefore sayth Gregory Aâ—remâ— Gregory cordis tribulatio aperit quâ—â—â—â—â—â— prosperitas huius mundi claudit id est Tribulation doth open the â—â—re of â—â—â— heart which worldly prosperity doth many times shut As Antiochus in his prospâ—â—â—ty thought himselfe equall with â—â—â— yea aboue God but hauing in 〈…〉 of his Chariot and being in 〈…〉 ty hee sung a new song saying I◠〈…〉 stum est hominem moâ—â—alâ—m 〈…〉 Deo id est O! it is meete and requâ—sit for mortall man to be subiect to the immortall God So Alexander being hurt with an arrow sayd Homines dicunt esse me filium Iouis sed sâ—gitta haec probat me esse mortalem Id est Men say that I am the sonne of Iupiter but this arrow proueth me to be but a mortall man So Nebuchadnezzar proudly vaunted himselfe against the Lord of Hosts in his prosperity But when the Lord tooke him to taske metamorphosing this proud king into a base beast then could he say That the Dan. 4. 34. Lord was able to abase all those that walke in pride Thus therefore doth the Lord chassen vs in this world that wee may neither bee intangled with the loue of this world Nor bee condemned with 〈…〉 this world For as the Nurse to weane her child seem thirsting after her milke â—oth anoint her teat with Aloes or some such bitter thing euen so our heauenly Father to weane vs from the pleasure of this wicked world doth send vs many sharpe afflictions in this world Secondly the Lord suffereth vs to â— be afflicted thereby to draw vs to amendment of life Before I was troubled Psal 119. 67. I went wrong but now haue I learned to keepe thy Law The rod saith Prou. 29. Salomon bringeth wisedome As the rod of Moses striking the Deut. 8. stony Rockes caused whole Riuers of water to flow there-from So the Lord striking vpon our stony hearts with the rod of affliction causeth vs to shed forth buckets of teares for our sinnes committed Aduersa corporis animae remedia sunt Isâ—d aegritudo carnem vulâ— erat sed mentem curat id est The affliction of the body is wholesome Physicke for the soule it killeth the flesh but cureth the Spirit it woundeth the outward man but renueth the inward Cum infirmor tunc fortior sum i. when I am weake then I 2. 〈…〉 1â— 10. am strong Afflictions therefore may bee fitly compared to a Gold-smiths Forge which tryeth the pure Gold from the impure drosse It is like a purgation which expelleth corrupt humors from the Body It is like a Shepheards crooke whereby the Lord doth bring againe his wandring sheepe to the fold It is called of the Prophet Virga Ierem. 1. vigilant i. a watchfull rod a rod that keepeth men in continuall watchfulnesse The Prodigall child that wandred Luke 15. farre in the by-wayes of sinne by this sheep-crooke was brought back again to his fathers house So the Lord by this meanes doth bring home many that haue erred from the way of truth and wearied themselues in the way of wickednesse For as the carefull mother cannot see a more amisse in her beloued child but will immediately wash the same away So our heauenly Father cannot endure the blemish of sinne vpon the face of his deare children but hee will wash it presently away with the water of affliction If thou sinnest to day he afflicteth to morrow Thirdly the Lord suffereth vs to be afflicted that wee may the more earnestly call vpon him and the more spéedily seeke vnto him Mala quae nos hic Gregory premunt citius ad Deum ire compellunt i Aduersitie that oppresseth vs here in this world doth make vs swiftly and speedily runne to the Lord. Lord in their streights they sought Esay 2â— 16 Dan. 13 4 thee Susanna being ready to bee put to death cryed out to the Lord. The Prophet Ionas being in the Whales Ionas 2 1. belly powred out his prayers to the Lord. Dauid in many of his Psalmes being in trouble called vpon the Name of the Lord especially in the 1â—0 Psal De profundis clamaâ—â— ad te Domine â—sal 〈…〉 Domine exaudi vocem meam id est Out of the deepe haue I cryed vnto thee O Lord Lord heare my voice c. So the Prodigall child beeing in a straight sought to his father de ring 〈…〉 1â— 1â— him to make him but as one of his hirâ—d seruants So the Disciples when the ship was ready to suffer naufrage by reason of the tempest awaked their Master saying Lord saue vs we perish So Peter being ready to sinke cryed Mat. 14. â— out to Christ saying Master saue me Therefore that men may be compelled to seeke the Lord hee sendeth afflictions vpon them according to that of good S. Augustine A Deo premuntur Augustine iusti â—t pressi clamant clamantes exaudiantur exauditi glorificent cum id est Men are therefore oppressed of God that being oppressed they may cry vnto him crying vnto him hee may heare them and hearing them he may deliuer them and deliuering them may bee glorified of them Fourthly the Lord doth suffer vs to bee afflicted thereby to try vs whether wee will depart from him in time of trouble yea or no. And thus was Iob tryed of the Lord For though the Lord had permitted Satan to tempt him his enemies to vndoe him his children by sudden death to bee taken from him his body to bee afflicted from top to toe with Byles Botches and Sores hauing no sound part throughout his wife to bee an occasion of offence vnto him who in these his distresses should haue beene a comfort to him yet notwithstanding all this Iob sinned not against his Maker yea hee was so farre from mistrusting in God as hee sayd Though the Lord killed him yet would hee put his trust in him and so farre from murmuring against him or cursing him as with admirable patience in them he blessed the Lord for them saying on this heauenly manner The Lord giueth and Iob 1. the Lord taketh away blessed bee the name of the Lord. Thus were the Apostles and the holy Martyrs tryed who were so
farre from recantation as they willingly chose to lose their lines in tribulation And thus were the thrée Children tryed in the furnace By affliction are the children of the â—oâ—d and the so wâ—s oâ— â—eliai discâ—râ—ed Euen a◠〈…〉 vesselâ— will breake 〈…〉 in pieces when they come to the fire and the sound onely hold out So the wicked like counterfaits will bewray themselues when they come to the faggot and the godly onely stand to it as we reade in the Gospell of S. Luke They depart from him in the Luke 8. 15. time of tribulation Many will with Peter vow to follow Christ Iesus and to sticke close to him but when they come to Pilars Hall a silly Mayd will make them forsweare him The Lord therefore afflicteth vs to try our Faith our Patience our Hope and other vertues Faith is exercised in affliction by Faith considering the causes of Gods permission and by beleeuing most assuredly his promises concerning our deliuerance Hope is exercised in affliction by Hope assuring our selues of the rewards promised to all those that suffer patiently Loue is exercised in affliction by Loue. considering the loue of Christ in suffering for vs and thereby we are prouoked to suffer for him againe Obedience is exercised in affliction ObedieÌ„ce by conforming our wils to the will of Christ saying with Christ Not as we will but as thou wilt O Lord God of Hosts Patience is exercised in affliction Patience by suffering quietly willingly and cheerefully and by welcomming them sent of God for our good Humilitie is exercised in affliction Humility by abasing our selues in the sight of God acknowledging that they are but as flea-bitings in respect of the torments of hei which by our lewd liues for euermore we haue deserued Fifthly the Lord suffereth vs to be afflicted in this world that the greatnesse of his power the infinitenesse of his mercy might bee shewne in the deliuery of vs. We reade in the Gospel of Iohn that the Apostles hauing asked our Sauiour the reason why the man was borne blind he answereth them Ioh. 9. 2 3. Not for his fathers nor for his owne sin but that the workes of God should be shewne on him From which wee may truly gather thus much namely that the man was borne blind especially to this end that our Sauiour might haue occasion to shewe the greatnesse of his power in curing him Againe in the same Gospell wee reade that Lazarus dyed to this end that God might be glorified in raising him from death The wonderfull Ioh. 11. power of the Lord was shewed in the deliuery of the three Children from sire by his Angell of Ionas from drowning by the Whale of Susanna from death by Daniel of Daniel from the Lâ—ons by his owne immediate power of Eliah from staruing by the Râ—…ens And our gracious Soueraigne Lord King Iames from the sword in Scotland and from the Powder-treason in England by his extraordinary fauour and wonderfull loue which hee had to this his gracious seruant which the Lord in mercy vouchsafe vnto him and his Royall Progeny for euermore Thus the Lord bringeth men into deepe afflictions that his power might bee shewne in bringing them out againe Dominus deducit ad inferos 1. Sam. 2. 6 reducit id est The Lord bringeth to hell and bringeth backe againe to great afflictions and out of them Poet. againe Vna eademque manus vulnus opemque tulit The same hand that woundeth the same hand cureth Vulnerat â—ob 5. 18. medetur percutit sanum reddit â— Hee maketh the wound and bindeth it vp he smiteth and his hand maketh whole So that howsoeuer many are the troubles of the righteous in their iourney to heauen yet the Lord powerfully in his good time deliuereth them out of all if hee seeth it best for their good otherwise suffering for the testimony of the truth and the glory of his name they shall change this life for a better Thus haue I somwhat largely spoken of Afflictions both in regard of their necessity as they cannot bee shifted of any that run in the way of Godlinesse as also in regard of their conueniency being more helpe then hindrance in this spirituall iourney that so we may make good vse of theÌ„ when it shall please the Lord to send them And thus much shal suffice for this third point namely for perseuerance in this course of Godlinesse beséeching the Lord of his goodnesse to giue vs grace that we may not shrinke back for feare of afflictions but wade throrow with patience holding out in this Race to the end of our Race So runne that ye may obtaine Text. The third thing in order to be spoken of is Prâ—mium promissum id est the promised reward But before I enter into the handling thereof one thing necessarily must bee obserued and that worthy of annotation The Apostle saith not here Seeme sâ— to 〈…〉 that ye may obtaine or make â—â— outward shâ—w of running 〈…〉 â—â— run that ye may obtaine â—n which speeâ—h he excludeth all hypocrisie and banisheth all counterfait godlinesse from this Christian Race For in this visible Church there are many that outwardly professe CHRIST but inwardly serue Belial Christians in name but Reprobates in déede Saints in shew but diuels in conuersation Many Hypocrites there are like painted Sepulchers dissembling Pharises faire without but foule within Lambes in apparition but Wolues in condition Ones habitu Bernard as saith S. Bernard Vulpes actu crudelitate lupiâ— id est Sheepe in shew Foxes in deed and Wolues in crueltie Mente sub agnina latitat mens saepè lupina Poet. Id est They haue Lambs skinnes but Wolues hearts Yea howsoeuer they séeme to be members of Christs body courteous and kind to the flock of Iesus zealous louers and earnest embracers of the sincere milke of the word running in the path of true godlinesse yet neuerthelesse they are a Mat. 3. 7 generation of Vipers of whom the Euangelist speaketh ready to sucke out the very heart blood of the Saints of God and rend them in pieces like rauening Wolues they haue Mel in ore fel in corde id est Hony in their mouthes but gall in their hearts sugred words to intrap but poysoned hearts to torment carrying themselues like Iudas who saluted his Master with a kisse hauing the poyson of Asps lying vnder his lips For Quando bonum ore faris mala corde tamen Poet. meditaris Oscula quae Domino Iudas dedit haec mihi tu daâ— Id est When men speake well and thinke ill their kindnesse is treason as was the kisse of Iudas And for all other enmities in the world this is the greatest as saith Cassiodorus Grauissimum 〈…〉 inimicitiae est genus corde aduersarios lingua simulare deuotos id est This is a most grieuous kind of enimie when men pretend much loue in
put in his owne power yea Christ him selfe knoweth not of this day But of that day and home saith Marke Marke 13. knoweth no man no not the Angels which are in heauen neither the bonne himselfe â—aâ—e tâ—â— Father id est Christ according to his humane Nature knoweth not of iâ— but according to his Diuine Nature he knoweth of it as well as God the Father for he is co-equall with God the Father in Knowledge Wisedome and in all things whatsoeuer yea he knew of this day before the foundation of the world was laid yea Hee himselfe shall sit Iudge at that day God will not haue vs know of this day when it shall be for these three causes 1 To proue and try our patience faith and other vertues to see whether we will put our whole trust and affiance in him although wee know not the time of our dissolution 2 To bridle our curiosity and pâ—â—nish inquisition after such too high matters Quae supra nos nihil ad noâ— Aristotle That which is aboue our capacity we ought not to meddle withall 3 To keep vs in continual watchfulnesse for if we knew certainly the day of death and iudgement surely it would be a great and forcible motiue to draw vs to a loose negligent and secure kind of life Watch therefore Maâ—â—4 42 saith the Euangelist because yee know not when your Master will come For these thrée causes the Lord will not haue vs know of the time of iudgement Although my beloued in Christ we know not the certainty of the time of this day yet neuerthelesse wee must know that this great and generall day cannot be farre off both according to the Prophesies of holy fathers as also to the truth of holy Scriptures Augustine in his booke vpon Genesis 〈…〉 against the Manichees saith that the world should last six ages the first from Adam to Noah the second from Noah to Abraham the third from Abraham to Dauid the fourth from Dauid to the transmigration of Babylon the fifth from the transmigration of Babylon to the comming of Christ in the flesh the sixth from the comming of Christ in the flesh to his comming againe to iudgement So that according to his Prophesie wee 〈…〉 in the last age which last age is called of Iohn Hâ—ra extrema or hora 〈…〉 nouissima the last houre But how long this last houre doth last he that is Alpha and Omega the First the Last the euerlasting God alone doth know The Hebrewes they boast of the Prophesie of Eliah a great man in Eliah those dayes hee prophesied that the world should last 6000. yeers 2000. before the Law 2000. vnder the Law and 2000. from Christ to Christ If this his prophesie holds true the world cannot last 400. yeares for since Christ his comming in the flesh it was 1619. at Christs-tide last past according to the computation of the Church from time to time But leauing men and comming to the Scriptures which cannot erre for Humanum est errare Man may yea and doe many times erre Saint Paul saith to the Corinthians 1 Cor. 20. 11. We are they vpon whom the ends of the world are come If therefore the ends of the world were come vpon those that liued aboue 1564. yeeres agoe then surely Doomes day cannot now possibly be farre off Iames also saith Behold the iudge Iam. 5. 9. standeth before the dore Iohn Baptist preached repentance Mat. 3 2 to the Iewes saying Repent for the Kingdome of Heauen is at hand So that by these places of Scripture it is euident that the generall day of Iudgement is at hand as also by the signes tokens which should goe before this day immediately of which many yea almost all are already fulfilled Moreouer wee must deare brethren know that there is a twofold iudgement the one called a particular iudgement the other called a generall iudgement 1 The particular iudgement is ◠〈…〉 2â— exercised and executed vpon euery man imediatly after his death which is Sâ— regatio animae à corpore A separation of the soule from the body Of this particular iudgement we may reade in the Epistle to the Hebrewes It is appointed vnto men that 〈…〉 they shal once die and after that commeth Iudgement And though the generall iudgement coÌ„meth not these 4000. yeers yet particular iudgment commeth at the day of our death and look as we at the day of our death shal be found so shall we bee iudged and as we then shall be iudged so shall we be iudged at the generall iudgement 2 The general iudgement of which this Scripture speaketh is exercised executed vpon all men together by Christ who shall by his power raise all those vp againe that haue bin dead from the beginning of the world to that time and they shall be presented all together being againe vnited to their soules before Christs Tribunall seat who shall come downe in a Cloud from heauen in great Maiesty and Glory with thousands of blessed Angels attending vpon him and hee shal giue sentence vpon al in general the wicked shall bee cast into euerlasting fire and the godly he shall carry vp with him into Coelum Empirâ—um the third and highest heauen where hee now in body reigneth and remaineth there to reape ioyes vnspeakable for euermore But some man may obiect and lay Ob. Why I pray you shall there bee a generall iudgement when as all are iudged in the particular iudgement what shall there be two iudgements executed There shall notwithstanding the Aâ—â— particular be a generall iudgement and that for three causes 1 Because in the particular iudgement the Soule of man is iudged only but then both Soule body and shal be iudged 2 In the particular iudgement the Soule only is either rewarded or punished but then both Soule and body either shall be rewarded with ioyes or punished with torments 3 There shall be a generall iudgement to declare to all the world assembled then together the iust iudgement of God that he hath iustly saued the godly and iustly condemned the wicked yea the very wicked themselues shall confesse no lesse By reason of this generall iudgement some light-braind Heretikes there be that say that there is no particular iudgement at all and that the Soule immediately after death is not iudged for whereas it is said Hodie mecum â—ris in Paradiso To day thou Luk. â—3 4â— shalt be with me in Paradise the spéech of our Sauiour to the thiefe they take that word bodie id est to day for 1000 yeers and bring for proofe hereof the place of the Psalm A thousand yeeres Psal 90. 4. in thy sight are as yesterday But to answer them this place of Scripture is not so to be vnderstood as that a thousand yéeres should be taken for a day or a day for a thousand yeeres for he saith not a thousand yerees are a day but a thousand
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 terrours of their soules with the Iaylor O what Act. 16. must I doe to be saued from the damnation of Tophet The third thing obseruable for the certainty of this place of torment is the antiquity of the same Of olde Of old Non casu aut fortuna parara erat Tophet sed certo iudicâ—o omnipotentis definita that is Tophet was not casually prepared but in the determined counsell and decreed purpose of God not lately sounded but from the foundations of the earth before man or Angell was created For Hels antiquity I referre you to the second of Peter Chap. 2. vers 4. 2. Pet. 2. 4. 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 ordained before the fall of Angels 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 foreseeing what would become of Angels and Men preordained answerable places for those whom he hath elected in Christ Heauen hee hath treated of old and for those whom he hath left to glorifie his Iustice Tophet is prepared of old Where we plainely sâ—â— that the Note Lord haâ—◠〈…〉 ocablâ— dâ—â—reed of the state of Angâ—â—â— and men before all worlds for Heauen and for Hell aâ— there are but two wayes so there are but two ends Saluation and Damnation Heauen and Hell Idle is the opinion of Rome concerning Error Romae their intermedia loca middle places twixt Heauen and Hell The peruerting Papist hath added to Tophet three subterrestriall places more Purgatory Lymbus Infantum Lymbus Patrum Purgatorie for those that dye in Purgatory their deniall sinnes and light transgressions and for those which haue Bell. l. 2. de Purgatorio cap. 1. their sinnes remitted but not satisfied for the punishment And they place this next to Tophet where there is both poena damni anâ— poena sensus punishment of losse a 〈…〉 punishment of feeling this lasteth 〈…〉 euer but for a time for it sh 〈…〉 dissolued at the comming of C 〈…〉 iudgement Lymbus Infantum whâ—â—â—â—hildren Lymbus Infantum remaine 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 feeling and this lasteth for euerlasting Lymbus Patrum where the Fathers Lymbus Patrum 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 agoe by Christs descension into hell Thus you sée how the pope by these his lyes and fopperies thorowly proueth himselfe the most deare child of the diuell the Author founder of all Ioh. 8. 44. lies But let euery Christian take this for an inalterable truth that there is but Election and Reprobation grace and sin the narrow gate and the broad way but two ends Heauen and Hell to one of these must all flesh goe Athanasius speaking to this point Athaâ—â—sâ—de 〈…〉 Christ sayth Impius in duas partes discerpitur vt ad duo loca discedat condemnatur that is A wicked man is distracted in two parts condemned to two places his body to the Graue and his Soule to HADES that is to Hell Seeing then that the Lord hath prepared Tophet of old and the Decree of God is gone out vpon all flesh either 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 been borne Obserue I beseech you the carriage of the Apostles in the Gospell when they heard that one of them should betray their Lord and Master CHRIST and woe worth that party that should doe that cursed act it had been good for that party neuer to haue been borne they were all amazed and astonied and could not be at quiet till they knew who should do that damnable deed they came therefore to our Sauiour saying Numquid ego Domine Mar. 14. 19 Is it I Lord Another Is it I Lord So we hearing that Hell is prepared of old and the greatest part of mankinde as shall bee shewne hereafter shall bee swallowed vp of her Oh this should make vs carefull first and aboue all things to seeke the Kingdome Mat. 6. of God and the righteousnesse thereof that wee may see our selues in the number of those lâ—w 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 Psal 132. 3. not to suffer our eyes to sléepe nor our eye-lids 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 sinfull age men put their saluation to a hazzard with Ludouike Si Ludouic saluabor saluabor Si damnabor damnabor that is If I be saued I be saued If I be damned I bee damned there is the care that I take In the feare of God I earnestly beseech you aboue all things to make sure your Election and that by your Rom. 8. Vocation your Vocation by your Iustification your Iustification by your Sanctification the reward wherof will be eternall Glorification Ioyne vertue with your Faith â— Pet. 1. 5. 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 yee doe these things ye shall neuer fall into the vengeance of Tophet The second part of this Text are The second part the parties for whom Tophet is prepared and that is for all vngodly people of the world of what estate or condition soeuer they be It is euen prepared It is euen prepared for the King 2. Re. 18. 30. for the King These words in particular haue reference to blasphemous Senacherib who was flaine of his two sonnes in a Temple of Nineueh worshipping his god Nisrosh and in generall it extendeth to all idolatrous Kings Emperors and Superiors whatsoeuer Here then first we see that no person Obseru 1. in what dignity soeuer he be by his eminent place is exempted from Hell Diues a great personage yet tormented Luke 10. in those flames Quid profuit Wisd sibi
there wil come a day when ye shall cry Lord Lord and his eares shall bée shut to your prayers and his Iustice shall cast you into the déep dungeon of Tophet there to remaine till Mat. â— 26. ye haue payed the vttermost farthing The fourth part of the Description The 4. part And large 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 Oecolam in Esay Obserâ—â—â— Esay â— 14 in her as saith Oecolampadius 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 receiue the great multitudes that shall discend into her It is called Lacut magnus in the Reuelation 14. 9. A great Lake That this doctrine is too true witnesse that of the Gospell of Mat. 20. 16. Multi vocati Many are called but few conuerted Many called but few chosen The most High made this world for 4. Esd 8. 1. many but the world to come for very fewe Obiect 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 shal be tormented in Tophet Saint Mathew saith That many Math. 8. 11 shall come from the East and from the West and shall sit downe with Abraham Isaac and Iacob in the Kingdome of God many an innumerable company shall be saued Saint Iohn in Reuelat. 7. 9. doth point out that great number that shall be saued with that nota stellifera that starry note Behold I saw a great multitude of all Nations and 〈…〉 and People 〈…〉 tongues 〈…〉 before thâ—â— Throne and 〈…〉 the Lambâ— â—lothâ—â—â— in long wheâ—◠〈…〉 and 〈…〉 â—◠〈…〉 〈…〉 〈…〉 whiâ—◠〈…〉 â—â— wâ—â—â— of â—â—â—â—â—y and 〈…〉 iâ— thâ—i◠〈…〉 in 〈…〉 of 〈…〉 It may séeme by these 〈…〉 that â—any shall â—e 〈…〉 and noâ—â—â—â—â— a multitude damned I 〈…〉 that though the nâ—mber 〈…〉 of the Elect â—e great by â—â—â—â—lfe considered to 〈…〉 praise of 〈…〉 mercy be it 〈…〉 yet if it bee 〈…〉 to the number of those that 〈…〉 〈…〉 â—â— God 's 〈…〉 〈…〉 Alas â—hen â— re 〈…〉 〈…〉 〈…〉 〈…〉 â—heâ— are â—â—â— a handfull and t 〈…〉 hell will be made eâ—â—éediâ—g 〈…〉 â—his great â—estruction of 〈…〉 in helâ— is liuelily shad 〈…〉 〈…〉 to vs in the iudgements of God on 〈…〉 〈…〉 with mercy as in the 〈…〉 of the old world â—◠〈…〉 holy 〈…〉 〈…〉 there aliue only N◠〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 â—â— the destruction of 〈…〉 by â—â—â—â— how few â—sâ—aped there aliue onely Lot with his daughters in the destruction of Iericho by the sword how few escaped there aliue only Rahab with her family that Ios 6. 22. 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 Roman 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 iudgemeÌ„t when of euery idle word that men shall Mat. 12. 36 speake a great account must bee made for the same yea when Inquisition Wâ—â—d 1. 9. shall bee made for the very thoughts of the vngodly If the Iust shall scarce bee 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 intertainment 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 Nathaniel there Ioh 1â— are ten yea twenty yea more that walke in the way of sinne in the road to Tophet without any check of conscience remorce for their sinnes or reclamation from their sinfull courses in the world some in the way of Atheisme some in Paganisme some in Epicurisme some in Brownisme some in Anabaptisme some in Mahometism some in Papisme yea some in Diuelisme a matter with many teares to be lamented But wouldst thou not be with this 〈…〉 large company in this large place of torment O then follow not a multitude to doe euill Reuel 18. 4. Come out from amongst them for if thou beest partaker with them in their sinnes thou must be partaker with thâ— 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 shun the broad and large way for that will bring thée to Tophet which as thou hearest is made excéeding déepe and large The fift part of the description of The fift part The burning therof is fire hell in these words The burning therof is fire expressing the bitternesse of the torments of Tophet There is great controuersie among the learned about this fire Whether it be true An in inferno ignis 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 only or soule and body also Whether there be true fire in hell Quaestio 1. or whether these words the burning thereof is fire bee taken allegorically Caluin would haue it taken allegorically Caluin in Esai and thinks there is no true fire in hell His reason is this If Wood and the Worme be taken metaphorically why not then the fire also But this is no argument to proue 〈…〉 〈…〉 〈…〉 this fire allegoricall For in the holy Scriptures things spoken together are not alway taken in the same manner and nature For example sake CHRIST is called a Dore a Vine a Rocke a Stone figuratiuely and doth it therefore follow that hee was not God and Man substancially Againe in S. Lukes Gospell our Luk 〈…〉 Sauiour saith I appoint you a Kingdome as my Father hath appointed to me that ye may eate and drinke at my Table in my Kingdome Eating 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 substantiall 〈…〉 in 〈…〉 fire in hell and so do the most and best of the learned Christ punished with fire in this world Sodome and the Mâ—â—murers Gâ—â— â—9 in the Booke of Numbers Chapâ—râ— Numb 1â— and called thâ— name of that place Thâ—â—â—â—â—â—â— because the fire of the Lord burnt amongst them And