In which terrible Description of Hell, I obserue so many seuerals, as the Beast had heads in the Re­uelation, Reu. 13.1. that must be tormented in her.

[Page 5]First, the certainety of this place of torment: Tophet is prepared of old.

Secondly, The parties for whom: for all vngodly wretches, yea euen for the King: It is euen prepared for the King.

Thirdly, the impossibility of getting out, once in: He hath made it deepe.

Fourthly, the great number that shall bee tormented in her: expressed in this word, Large.

Fiftly, the extremity and bitternes of the torments of Tophet: the burning there of is fire.

Sixtly, the eternity and euerlasting­nesse of the torments of Tophet: Much wood, so much as shall neuer be wa­sted.

Seuently, the Authour or infli­ctour of these fearefull tortures: & that is the Lord offended: in these words, The breath of the Lord like a riuer of brimstone doth kindle it: wherein I note the seuerity of God against sinne and sinners.

The certainety of this place of tor­ment is here described by three: The first part. by the [Page 6] Name, by the Act, by the Antiquity.

First, by the name: Tophet.

Secondly, by the Act: is prepared.

Thirdly, by the Antiquity: of olde.

Tophet is prepared of old.

Tophet.This Tophet was a valley neare vnto Ierusalem, iuxta piscinam fullonis & agrum Acheldema, ad austrum Si­on: that is, Neare to the Fullers poole and the field Acheldema, on the South side of Sion: Called also Gehinnom, the valley or dale of Hinnom: Quialo­eus iste in praedio erat viri cuiusdam Hin­nom dicti: Because this place was in the possession of a certaine man called Hinnom: Aretius. as sayth Aretius: In which place the Iewes (following the cursed example of the Ammonites) did sacri­fice their children in the fire to the idol Moloch, Quempro Mercurio colebant: whom they worshipped for Mercurie, as sayth Montanus: Montan. in Esai. Scultet. in Esai. or rather, pro Sa­turno colebant, for Saturne, as sayth Scultetus, Quena Poetae proprios fingunt deuorasse filios: whom the Poets fained to haue deuoured his owne children.

This Moloch was Idolum aereum, [Page 7] concauum, passis brachijs, ad excipiendos infantes sacro nefario destinatos, Scultet. in Esai. subiectis prunis torrendos: that is, A brazen I­doll, hollow within, his hands spred abroad, to receiue infants that were through their cursed Idolatry tortu­red in the fire, and sacrificed to him: as writeth Scultetus. Snepfsius descri­beth this Idoll on this manner: Snepfsius in Esai. Idoli statua erat cuprea (sic enim annotarunt Hebraei) porrigens brachia ad excipiendos pueros: that is, This Idoll was made of Copper (so the Hebrewes haue ob­serued) stretching forth his hands to receyue those massacred children.

The Iewes more at large write of him, that hee was of a great stature, Descrip­tio Mo­loch. and hollow within, hauing seuen pla­ces or chambers within him: the first, to receiue meale offered: the second, Turtle Doues: the third, a Sheepe: the fourth, a Ramme: the fift a Calfe: the sixt, an Oxe: the seuenth, a Child: he was faced like a Calfe, imitating the idolatry of Egypt: his hands were euer stretched out to receyue bribes and gifts: his Priests were called [Page 8] Chemmarims, because they were smo­ked with the incense offered to Idols, of whom yee may reade, 2. King. 23.5. Hos. 10.5. Sephan. 1.4.

2. Ki. 23.10This Tophet or valley of Hinnom was put downe by good King Iosiah, and in contempt thereof, dead carrions and the of-scowrings of Ierusalem com­maunded to be cast.

The Iewes report, that in Tophet there was a deepe ditch, which they cal­led Os inferni, Iere. 7.32. the mouth of hell, which neuer could be filled: into which the Chaldeans hauing slain the Israelits, threw them.

For the deriuation of this word, some thinke that it is deriued à Tophis lapidibus pretiosis in modum Punicis, inter quos nutriebatur ignis: that is, Of the Topaze stone like the Punicke, in which fire was nourished: but this de­riuation is farre fetcht and faulty.

TophetBut for most certaine, Tophet is de­riued of that Hebrew Toph, quod tym­panum sonat: which signifieth a Ta­bret, or a loude Instrument: because when they sacrificed their children to [Page 9] Moloch, they did tympana pulsare, Piscat. in Esay. ne exaudirent eiulatum liberorum qui combu­rebantur: that is, Smite vpon the ta­bret, that they might not heare the lamentable screeching of their chil­dren in the fire: as sayth Piscator.

So that by a certaine Simile, How To­phet taken for hell. the Spirite of God doth here compare hel to Tophet: for as in Tophet there was lamentable screeching of the children in the fire: so in hell there shall be scree­ching and screaming, weeping & way­ling for euermore.

Hell hath many names in like re­spects: [...]. as it is called [...] of [...] to terrifie: because of the terrours thereof.

It is called [...] of the priuitiue particle [...]: and [...] not to see: [...] Chytreus in 20. ca. Apoc. numero 7 de poenis. impiorum Auernus. a place without light: which expresseth the do­lour of hell: as sayth Chitreus.

It is called Auernus: abs (que) vera tem­peratura: without true temperature: for there the freezing cold shall not mi­tigate the scorching heat, nor the scor­ching heat the freezing cold.

And here it is compared to Tophet, [Page 10] in regard of the terrible tortures, and pittious outcries of the condemned.

Simile. Ʋt per hortum voluptatis, Paradisi sci­licet, sedes beatorum figuratur: ita per hunc locum terroris, Tophet, scilicet, infer­nus describitur: that is: As by the gar­den of pleasure, namely Paradise, the place of the blessed is figured: So by this place of terrour, namely, Tophet, the dungeon of hell is described.

Obseru.From which fearefull Metaphor we may iustly make this our obseruation: namely, that Hell is a most lamen­table and wofull place of torment, where (in regard of the extremity of torments imposed vpon the damned) there shall bee scréeching and scream­ing, weeping, wayling, and gnashing of teeth for euermore: and this is To­phet.

Where torment shall bee vpon tor­ment, each torment easelesse, endlesse, remedilesse; where the worme shall be immortall, colde intolerable, stinch indurable, fire vnquenchable, darke­nesse palpable, scourges of Deuilles terrible, and screeching and screaming [Page 11] continuall: and this is Hell.

In hell (sayth S. Austine) there is vermis conscientiae, ignitae lachrymae, August. and dolor sine remedio: that is, The gnawing worme, the burning teares, and sor­row that can neuer be eased.

And againe, hee sayth in his third Tom. de Spiritu & Anima: Aug. 3. tom. de Spiritu & Anima. Ibi erit me­tus, & moeror: luctus & dolor: tunc verè nihil lugere erit nisi flere, quia poenitere tunc nullipoterit valere: ibi erit tortor cae­dens, vermis corrodens, ignis consumens: that is, In hell there is howling and horrour, sobbing and terrour: where weeping helpes not, and repentance bootes not: where is paine killing, worme gnawing, and fire consuming. Ʋermis & tenebrae flagellū, frigus & ignis: Daemonisaspectus, scelerum, confusio, luctus.

Tertullian in Apologetico, Poeta Tertul. in Apologet. speaking of Hell, sayth thus: Gehenna est ignis arcani subterraneus ad poenam thesaurus: that is, Hell is a treasure of secret fire kept vnder the earth to punish withall. The truth of this heauy report Diues with the residue of the damned, doe finde by wofull experience, who still cries out, [Page 12] I am tormented in this flame.

This is miserable Tophet, prepared for all vngodly people of the world.

Ʋse. 1 The meditation of these torments should breake our stony hearts in pee­ces, and strike vs into such a dismall dumpe, Dan. 5.5. as was Baltazar, when hee saw the hand writing on the wall a­gainst him: these should be of an ex­tractiue force and power, to draw grones from our hearts, teares from our eyes, and sinnes from our soules: Grauia peccata grauia desiderant lamenta: Great sinnes require great lamentati­ons: Sweet meat must haue sowre sawce: sinne must haue mourning, ey­ther here by attrition Legall and con­trition Euangelicall, or else hereafter wee shall be cast into Tophet, where wee shall lie screeching and screaming continually.

Gregor. Plangite igitur plangenda: Bewayle your sinnes therefore that ought to be lamented: [...]siodor. Estote tam proni ad lamenta, sicut fuistis ad peccata: Bee as prone to lamentation, as euer you were to trans­gression, as prone to lament them, as [Page 13] euer yee were to commit them.

In a booke inscribed De natura re­rum, I read of a Byrd called Auis Para­disi: the Birde of Paradise: which is so called in regard of her splendid and excellent beauty: which Birde being taken in the snare of the Fowler, Lib. de nat. rerum doth ingemiscere ac lachrymare dies noctes (que), mourne and lament night and day, vn­till shee be restored to liberty: So we that were once Aues Paradisi, Simile. Birdes of Paradise, but now captiuated in the thraldome of sinne and Sathan, and lyable to this tormenting Tophet, should neuer cease mourning & way­ling, vntill wee bee restored to Grace againe.

Blessed are you that haue grace thus to mourne, yee shall bee comfor­ted: the Lord will wipe away, as all sinnes from your soules, so all teares from your eyes in the kingdome of sal­uation.

Againe, the consideration of this Ʋse 2 terrible Tophet should cause vs wil­lingly to embrace the counsell of the Psalmist: Psal. 4.4 To stand in awe and sinne [Page 14] not: And worke in our hearts that feare spoken of in the Gospel of Mat­thew, Feare him that is able to destroy both body and soule in hell: Mat. 10.28. This ter­rible report should strike vs into a threefold feare.

Feare to be depriued of the grace of God.

Feare to be excluded the louing pre­sence of God.

Feare to be tormented in the Lake vnquenchable.

ExemplumIt was the practise of an holy man, who sayth: I feare him that is able to damne both body and soule: I trem­ble at hell: I tremble at the Iudges countenance, which is able to make all the Angells and powers of Heauen to temble: I tremble at the voyce of the Archangell: I tremble at the roa­ring deuils: I am afraid of the gnawing worme, the smoake, the vapour, the brimstone, the darknesse, the burning: Ah woe is me that am the sonne of bitternesse, indignation, and eternall weeping.

Act. 24.16This made Paul indeuour to keepe [Page 15] a cleare conscience both towards God and man.

This made Ierome afraid to offend: Whether I eate or drinke (saith hee) or whatsoeuer I doe else, me thinkes I heare this saying sounding in mine eares, Arise yee dead and come to Iudgement, Arise yee dead and come to iudgement: Which when I con­sider, it makes me quake and shake, and not dare to commit sinne, which otherwise I should haue committed.

And what is the cause (I pray) that wicked wretches runne into al excesse and riot of sinne as they do? Is it not because they lay not to heart this tor­menting Tophet? witnesse else the pro­phet Amos, who sayth, Amos. 6.3 That they put off from them the euill day, and boldly approach to the seates of iniquity: If putting off the remembrance of the vengeance to come, will make men dissolute and retchlesse, then surely laying to heart the inutterable tor­ments of Tophet, will bee a notable meane to reclayme men from all vn­godlinesse.

[Page 16]But if men will harden their hearts aboue the hardnes of an Adamant, and will not be moued, neyther by mercies nor iudgement: let all such know that Tophet groaneth for them, where they shall howle and yell in fiery torments for euermore.

Thus much in a word for the word Tophet.

The second, obseruable for the cer­tainety of this place of torment, is the Act or thing done, in these words: Is prepared. Is prepar'd Parata Tophet, non paranda: It is not sayd, That Tophet shall bee hereafter prepared, or it is now prepa­ring; but it is already prepared: Tophet is prepared.

The malicious deuil laboureth no­thing more then to perswade men that there is no such place of torment, that so the more easily hee may leade them thither, Simile. as the thiefe is led to execution with a vayle before his eyes. But for the trueth hereof, let these things fol­lowing duely be obserued.

Simile.As a princely magnificence requi­reth that a King haue a beautifull pal­lace [Page 17] for the best sort of men, and a dis­mall prison for the rebellious: So the King of kings hath a glorious pallace wherein are many mansions for his Saints, & a darke and loathsome dun­geon for the Diuell and his Angels.

The law of nations requireth that malefactors for their offences bee bani­shed for euer: so the Lord doth banish from his gracious presence all the vn­godly of the earth into the fearefull I­land of hell.

The Cicilian Aetna called at this day Gibillo Monte, Actua. where roarings are heard, and flames of fire are séene: the flashing of Vesuuius: the cracking, as it were, of fire in a furnace, in the Ma­rine Rocke of Barry: what doe all these presage, but assure all those that feare the Lord (besides his counsel reuealed in his word) that Tophet is already prepared.

Againe, in all things naturall and supernaturall, there is an opposition, there is a contrariety: there is good, there is euill: there is light, there is darkenes: there is ioy, there is sorrow: [Page 18] there is a Heauen, and therefore there must be a Hell, into which the soules of the reprobate shall be carried when they die, by the blacke and grisly an­gels.

Againe, the Scripture speaketh e­uery where of this place of torment: Whosoeuer shall say, Mat. 5.22. Foole, shall bee worthy to be punished with hell fire.

Mar. 9.43.35.47.Againe, It is better for thee to goe into the Kingdome of God, with one foot, with one hand, with one eye, then hauing two feet, two hands, and two eyes, to bee cast into Hell fire.

But that of the 25. of Matthew is very pregnant for this purpose, where the word it selfe is vsed: Matth. 25. Goe from me yee cursed into euerlasting fire, which is prepared for the Deuill and his An­gels.

This doctrine méeteth with all A­theists that say, There is no heauen, no hell, Refut. Atheist. Psal. 14.1. no God, no deuill: As that no­ted foole, that said in his heart, There is no God.

Epicure.With all Epicures, that think there is neyther time nor place, either of hea­uen [Page 19] or hell after death: that sung that cursed Epitaph of Sardanapalus. Esa. 22.13. Poet.

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, Heretike. nineteene seuerall sorts whereof are reckoned vp toge­ther all on a row by that learned wri­ter Danaeus: the Appellites, Danaeus. 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 Ʋse 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? [Page 20] 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: Reuel. 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: Iob. 21.12.13. they reioyce in the sound of Organs, and in a moment they goe downe into To­phet: they say, Peace, peace, when [Page 21] 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, Act. 16. 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. 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, 2. Pet. 2.4 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 [Page 22] 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.

Note.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.

Error Romae.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.

Purgatory. Purgatorie, for those that die in [Page 23] their veniall sinnes, Bellar. lib. 2. de Pur­gatorio. c. 1. 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, 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, 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 [Page 24] these his lies and fopperies, thorowly proueth himselfe the most deare childe of the deuill, the author & founder of all lies. Iohn 8.44 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.

Athanas. de incar­nat. Chri­sti. 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 [Page 25] 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: Mar. 14.19 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, Math. 6. 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.

[Page 26] Psal. 132.3.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, Ludouic. 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, Rom. 8. 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: 2. Pet. 1.5. with know­ledge Temperance: with Temperance Patience: with Patience Godlinesse: [Page 27] 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, The secōd part. 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. 2 Reg. 39.37. 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 extēdeth to all idolatrous Kings, Emperours, and Superiours whatsoeuer.

Here then first we see, Obser. 1. that no per­son, in what dignity soeuer he be, by his eminent place, is exempted from hell.

Diues a great personage, Luke. 16. yet tor­mented in those flames: Quid profuit sibi superbia? quid diuitiarum copia? Wisd. What hath pride profited him? or what hath the pompe of riches done him good? [Page 28] 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: Psa. 49.67. so precious is the redemptiō of soules, and their continuance for euer.

And in Samuel wee rea [...]e, That Kings are not exempted from the iudgements of God: 1. Sa 12.25. 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: 1. Cor. 6.9. 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. Reu. 21.8. 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 frō hell, not [Page 29] according to place, but grace: not out­ward conditiō, 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, 1. Cor. 1.26. not many noble are called: 1. Tim. 2.4 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. 2. Sam. 3.

Ahab hated Micaiah the sonne of Imlah for not prophesying (as he sayd) good vnto him. 1. King. 22

The people cryed out in Esayes time: Dicite nobis placentia, placentia: Esay 30. that is, speak pleasing things vnto vs.

[Page 30] Iere. 11.21.The Priests and people of Anathoth threatned Ieremy to take away his life, if he prophesied to them in the name of the Lord.

Amos 7. Amaziah sayd to Amos the Prophet: Goe, bee gone, prophesie in Iudah: but prophe [...]ie no more in Bethel, for it is the Kings Chappell, & it is the Kings Court.

Amos 5.10They hated him that rebuked in the gat [...] [...]nd abhorred him that spake vp­rightly.

Micah 2.11The 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, Rom. 12.1. reforme these and these things: [Page 31] 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, Ʋse. what should this worke in them but obe­dience to that counsell of the Psalmist, Psalm. 2. 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: Deu. 17.18 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: Psal. 147. So shall God gaine [Page 32] an vniuersall glory, and Kings them­selues a more stable subiection.

Esa. 49.23. 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.

Io [...] 15. Iosua was such a Ruler, that remai­ned resolute and constant in the wor­ship of God to his liues end.

[...]h. 15.1 Dauid prepared a place for the Arke of God, and was careful for the church of the Lord.

2. Ch. 17.3. Iehosaphat, Ezechias and Iosias were reformers of their Kingdoms, e­nemies to idolatry, cha. 29.1.2 ch. 34.1.2. 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 [Page 33] to this our English Sion, to this my Prayer say, Amen.

It is euen prepared for the King.

Secondly, Obseru. 2. Act. 10. we may here perceyue with Peter, that verily there is no re­spect of persons with God in iudge­ment: he iudgeth the 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, Eccle. 3.16 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 Ʋse. [Page 34] 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: Psal. 2. 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: 2. Ch. 19.5.6.7. 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 [Page 35] 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, Esay 59.14 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 [Page 36] was sayd of the Iudges of Israel; Esa. 5.7. 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. 1. King. 21

Let none be like the sonnes of Sa­muel, 1. Sam. 8.3. 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; Leu. 29.15. 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 [Page 37] iudge thy neighbour iustly.

A Iudge must be Scientia potens, Iudicis officium. and Ʋirtute 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, Seleucus. 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 [Page 38] 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, Psal. 45.4. 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 [Page 39] damnation of Tophet.

The third part of the description of Tophet, is set downe in these wordes, The third part. He hath made it deepe. 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.

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, Mercer in c. 37. Gen. 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, Abyssus. which signifieth [Page 40] 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. Luke 8. Reu. 20.

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.

Nic. de Lyra in Esai.Because Tophet is here sayd to be profunda, deepe, Nicolaus de Lyra pu­tat esse circa centrum terrae: Thinketh that it is about the centre of the earth.

The Apostles that preached to the Iewes, vsed the word Gehenna, from the Hebrewes, which they well vnder­stood: and Saint Iames writing to the Iewes, sayth; The tongue is inflamed of Gehenna, of hell: but the rest of them that preached to the Gentiles, v­sed the word [...], which name was knowne vnto them, and they tooke it to be a place vnder the earth, where the wicked after this life were puni­shed. Tartarus Hesiod. in Theogo­nia.

Tartarus (which is vsed for Hel) is so farre vnder the earth, as Heauen is [Page 41] aboue the earth, sayth Hesiodus.

The Poet speaking of it, sayth, Tar­tarus ipse bis patet in praeceps tantum: .i. Tartarus is twice as deepe as Heauen is high.

The Rabbines hold Hell to bee be­low: as Rabbi Abraham sayth: Rab. Ab. in c. 2. Io­nae. Sheol makom, &c. Sheol is a deepe place op­posed to Heauen which is on high.

And Rabbi Leui sayth, Rab. Leu. in cap. 26. Ioh. Sheol hi mat­tah, &c. Sheol is absolutely below, and is the centre.

The Scriptures also place Hell be­low: Esay 14.9. Sheol beneath is moued for thee to meete thee at thy comming.

Moses calleth it the lower hell: Deu. 32.22. Fire is kindled in my wrath, and shall burne vsque ad infernum inferiorem, to the bot­tome of hell.

The Psalmist calleth it a déepe pit: Let him cast them into the fire, Psa. 140.10. and in­to the deepe pits, that they rise not: And in another place, he calleth it the Pit of Perdition. Psal. 55.

Iohn calleth it a Burning Lake, Reu 20. in the Reuelation, which must needs bee below.

[Page 42] Pron. 9.18. Salomon speaketh of the depth of this place, saying, The gh [...]sts of an har­lot are in the depth of hell.

Pro. 15.24.And againe, The way of Life is on high, to auoyde from hell beneath.

Thus it is manifest, that Hell is be­neath in the lowest parts of the worke­manship of God: But precisely to say, where, Locus inferni. whether in the centre of the centre of the world, or in the ayre, or in the water, or vpon the earth, it is not reuealed: neyther is it needful for vs to know: but surely it shall bee in the most remote place from Heauen, which is in and about the earth: for the soules of the righteous when they are dissolued from their bodies, do present­ly passe to the locall place of Coelum Empyraeum: and the soules of the dam­ned are constrayned to stay below in the lowest Elements, where they are and shall be tormented for euermore.

But if a man be too curious in this poynt, Socrates. I would wish him conferre with Socrates, who being asked what was done in hell, said: Hee neuer went thither, nor communed with any that [Page 43] came from thence: By which answere he derided the curiosity of the deman­der.

Euclides (as Maximus writeth) be­ing demaunded of one what the Gods did, Maxim. serm. 23. and with what things they were best delighted, sayde, As for other things I know not, but I am sure of this, that they hate all curious per­sons.

But this is not the thing we ayme at in this depth of Hell.

This word Deepe doth bewray vn­to vs the impossibility of getting out, Obserua­tio. once in: for God hath made Hell so déepe, as there is no bepe of crawling out.

In inferno nulla redemptio: In hel there is no redemption: Therefore, Infernus Infernus ab inferendo dictus, quia ita inferuntur & praecipitantur, vt nunquam ascensuri sint: that is, Hell is sayde of casting in, for they shall bee so cast downe, as they shall neuer haue hope or power of cravvling out.

Infernus (saith Hugo) est profundus fine fundo: that is, Hugo. A deepe vvithout [Page 44] bottome. That party that had not on the wedding garment, was not onely cast into hell, but hee was also bound hand and foot: and all to shew the im­possibility of getting forth, once in: Binde him hand and foote, Mat. 22.13 and cast him into vtter darkenes.

Simile.Now alas, if a man be bound hand and foot, and cast into a well fiue thou­sand fadomes deepe, what hope hath he of euer comming out? so hell is deep, and he that is once tumbled in, shall neuer come forth more.

Luk. 16.28.This is euident by the speech of Di­ues, who said: O Father Abraham, send Lazarus, or some from the dead, that my brethren may not come into the like place of torment. What is the rea­son that Diues begged not for his own passage from thence vnto them, who was able to haue taught the dolours of hell by wofull experience? O he knew that that had been bootelesse, for he saw ingentum hiatum, A great gulfe set be­twixt heauen and hell, that made the passage impossible.

In earthly prisons and dungeons, a [Page 45] man by some or other meanes happily may get out: but hell is deepe, so deepe, as Heauen, Earth, and Hell, can neuer helpe one poore soule forth.

This then well considered, should Vse 1 worke deepe humiliation in the soules of euery of vs, that so grace may re­ceyue vs, and not this deepe deuoure vs.

One depth cryeth and calleth out for an other: the depth of hell calleth to vs for answerable humiliation: hee that will not bee humbled for his sins héere, shall bee humbled and tumbled to the deepe of hell hereafter.

God giueth grace to the humble: Simile. yea the déeper thou art in the Law, the higher shalt thou be in the Gospel, the deeper in hell, the higher in heauen: a bucket, the déeper it goeth into the well, the more water it bringeth vp with it: so the déeper a man is humbled for sinne, the more shall bee his grace of saluation. Humble your selues there­fore vnder the mighty hand of God, that yee may bee all exalted in the day of Visitation.

[Page 46] Luk. 18.13.In this déep was the poore Publican, when in bitternesse of heart he vttered these words, Lord be mercifull to me à sinner: A sinner by birth, a sinner by life, a sinner by thought, a sinner by word, a sinner by worke, a sinner by sins of omission, a sinner by sinnes of commission, a sinner beforè my con­uersion, a sinner many thousand times since my conuersion: Lord bee merci­full to me a lamentable sinner.

Ʋse 2 Againe, séeing hell is so deepe, as once in, no hope of crawling out: Let vs seeke the Lord while hee may bee found, Esay 55.6. and call vpon him while hee is neare. 1. Cor. 6.2. Ecce nunc tempus acceptum: Behold novv the accepted time, behold novv is the day of saluation.

This life is the time wherein wee must worke out our salúation with feare and trembling, if after this life we will bée fréede from the deepe dam­nation of Tophet.

The irrationall creatures them­selues are very carefull to take their times and seasons, as saith the Prophet Ieremy, 8.7. The Storke, the Turtle, [Page 47] Crane and the Svvallovv obserue their times and seasons: there is a time when the Swallow is with vs in England, and there is a time when hee takes his leaue of vs.

That silly creature in the sixt of the Prouerbs, Gathereth in Summer to maintaine the poore life of it in Win­ter: So should wee take our time; for after this life, there is neyther place for pardon, nor time for repentance.

Yet for all this, golden Time is not respected, but men doe poste off their repentance from day to day, till at the last, they sinke into the depth of hell.

Yea the time of Grace is tedious to many, they must haue some or other carnall delight to driue it away: Tis death to many to attend willingly vp­pon the meanes of their saluation, an houre or two; but there will come a time, when they shall wish, that all their life had been spent at the hearing of Sermons and Prayer, as tedious as it séemeth to them now.

O the damned in Hell would giue (if it were in their power) a million of [Page 48] worlds to haue but one houre granted them to liue on the earth againe, Tempus gratiae negligere, est abso­lute ani­mam per­dere. that so they may come within compasse of offered grace to saluation. But if yee will not heare the Lord when hee cal­leth to you, there will come a day when ye shall cry, Lord, Lord, and his eares shall be shut to your prayers, and his iustice shall cast you into the deep dun­geon of Tophet, Math. 5.26. there to remayne, till yee haue payed the vttermost farthing.

The 4. part And large Oecolam. in Esay. Obseruat.The fourth part of the Description of Tophet, mentioned in this word, Large.

As the Lord hath made Hell Deepe, so hath he made it Large, in regard of the great number that shall be tormen­ted in her, as sayeth Occolampadi­us.

Esay 5.14.This word is vsed in the fift chap­ter of this prophesie, Hell hath inlar­ged her selfe, and hath opened her mouth without measure: It hath set open her mouth, as it were, with a gag, and all to receyue the great multitudes that shall descend into her.

It is called Lacus magnus in the Re­uelation, [Page 49] 14.19. A great Lake.

That this doctrine is too true, wit­nes that of the Gospell of Matt. 20.16. Multi vocati: Many are called, but few conuerted: Many called, but few cho­sen.

The most high made this world for many, 4. Esd. 8.1 but the world to come for verie few.

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 shall be tormen­ted in Tophet.

Saint Mathew sayth, Math. 8.1 [...] That many shall come from the East, and from the West, and shall sit downe with Abra­ham, Isaac, and Iacob in the Kingdom of God: many an innumerable compa­ny shall be saued.

Saint Iohn in Reuelat. 7.9. dooth point out that great number that shall bée saued, with that nota stellifera, that starry note, Beholde, I saw a great multitude of all Nations and Kinreds, and People, and Tongues, that stoode [Page 50] before the Throne, & before the Lambe clothed in long white robes, & palmes in their hands: long white robes in to­ken of purity, and palms in their hands in token of victory.

It may seeme by these Scriptures, that many shall bee saued, and not such a multitude damned.

AnswereI answere, That though the num­ber of the Elect be great, by it selfe con­sidered (to the prayse of Gods mercy be it spoken) yet if it be compared to the number of those that shal glorifie Gods iustice in hell, Alas then a remnant of Israel shall be saued: they are but a handful, and therfore hell must be made excéeding Large.

This great destruction of the dam­ned in hell, is liuelily shadowed out vnto vs in the iudgements of God on earth, mingled with mercy; as in the destruction of the olde world by water, how few escaped there aliue? Gen. 7. only No­ah with his Family: in the destruction of Sodome by fire, Gen. 19.16 how few escaped there aliue? only Lot vvith his daugh­ters: in the destruction of Iericho by [Page 51] the sword, how few escaped there aliue? only Rahab with her family, Iosua. 6.22 that in­tertained the Israeliticall Spies. To come to later times, in the destruction of Ierusalem by Titus Vespasian, how few escaped there aliue? Many hundred thousands of them were starued to death, many hundred thousands of them taken captiues to the Romane Empire, some put to one death, some to another, and few escaped aliue, and those of the meaner sort, agricolae vini­tores, husbandmen and labourers in vineyards.

If (beloued) in the iudgements of God in this world so few haue escaped aliue, how few (thinke you) shall scape at the dreadfull day of Iudgement, when of euery idle word that men shal speake, a great account must bee made for the same? yea, Mat. 12.36 when Inquisition shall bee made for the very thoughts of the vngodly: Wisd. 1.9. If the iust shall scarce be saued, where shall the sinner appeare? Againe, that great is the number of those that shall to Tophet, and there­fore Tophet made large to giue them [Page 52] fiery intertainement, it appeareth in the very liues of men vpon earth: for where there is one that commeth to the profession of the truth, truly with the sincere heart of Nathanael: Iohn 1. there are ten, yea twenty, yea more, that walke in the way of sinne, in the roade to Tophet, without any checke of con­science, remorse for their sinnes, or re­clamation from their sinnefull courses in the world: some in the way of A­theisme, some in Paganisme, some in E­picurisme, some in Brovvnisme, some in Anabaptisme, som in Mahometisme, some in Papisme, yea some in Deui­lisme: a matter with many teares to be lamented.

But wouldest thou not be with this large company, Ʋse. in this large place of torment: O then follovv not a multi­tude to doe euill! Reuelation, 18.4. Come out from amongst them, for if thou beest partaker with them in their sinnes, thou must bee partaker with them in their punishments: Fashion not thy selfe after the wicked fashion of this world: rather walke alone by thy [Page 53] selfe to heauen, than goe with the mul­titude to Hell: Walke in the narrow way of grace to saluation, shunne the broade and large way, for that will bring thee to Tophet, which (as thou hearest) is made excéeding deepe and large.

The fift part of the description of Hell, in these wordes, The fift part. The bur­ning there­of is fire. The burning thereof is fire: expressing the bitter­nesse of the torments of Tophet. There is great controuersie among the lear­ned about this fire. An in in­ferno ig­nis. Whether it be true substantiall fire, or fire allegoricall? if it be true fire, whether it be materiall, corporall, or spirituall.

If it be Corporall, whether it bur­neth the body onely, or soule and body also?

Whether there be true fire in Hel? Quaestio. 1 or whether these words (the burning thereof is fire) be 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, vvhy [Page 54] not then the fire also?

But this is no argument to prooue this fire allegoricall: For in the holy Scriptures things spoken together, Resolutio 1. quaesti­onis. are not alway taken in the same maner and nature: For example sake: Christ is called a Dore, a Vine, a Rocke, a Stone, figuratiuely: and doth it there­fore follow, that he was not God and man substancially?

Againe, in Saint Lukes Gospel our Sauiour sayth, Luke 22. I appoint you a King­dome, as my Father hath appointed to mee, that yee may eate and drinke at my Table in my Kingdome: Eat [...]ng is allegoricall, but will you say, that the kingdome is allegoricall also?

I confesse that wood in hell is taken allegorically, but that fire is taken so, I vtterly deny.

Bulling. in Esai. Bullinger holdeth true and substan­ciall fire in hell: and so do the most and best of the learned.

Christ punished with Fire in this world, Gen 10. Numb. 1 [...]. Sodome: and the Murmurers in the Booke of Numbers, chap. 11. and called the name of that place Thabhe­rah: [Page 55] because the fire of the Lord burnt amongst them.

And Christ shall come to Iudge­ment with Fire: Esay 66, which shall haue two properties.

To burne: Theodo­ret. in Psal. 96. this property shal punish the wicked: to shine: this property shal comfort the Saintes, as sayeth The­odoret.

And what shall hinder the being of fire in hell, when the extremity of tor­tures shall be put vpon the damned? hee that will not belieue this, shall one day feele it to his sorrow.

If then it be graunted, that there is Substantiall fire in hell, the next questi­on will bee, Whether it be Materiall, Quaest. 2. Corporall, or Spirituall?

Surely Materiall fire, that is, Resolutio 2. quaesti­onis. fire nourished and maintayned with wood, it shall not be: for as the flashings of Aetna and Vesuuius, and other places of the earth, doe burne without fuell; so shall the fire of hell doe: hee that is able to make the damned liue with­out food, is able to maintaine this fire without wood.

[Page 56]Whether then it bee Corporall or Spirituall, (for if it bée Substantiall, it must be one of these) Gregory calles it Ignem incorporeum, Gregor. a Spirituall fire, but that is not likely, for it passeth the na­ture of fire to be Spirituall, and to goe about to make it Spirituall, is to make it no fire at all.

But it is most probable that it is, & shall be, a Corporall fire, vvith an ex­traordinary afflicting povver, giuen vn­to it, tormenting both soule and bo­dy.

August.Saint Augustine affirmeth the fire of hell to be Corporall.

Quaest. 3.If it be Corporall, whether it tor­menteth the body onely, or both soule and body: and how a Corporall fire should worke vpon a spirituall sub­stance,

Saint Bernard sayth, that Ignis ex­teriùs carnem comburit, Bernard. de interi­ere domo. c. 38. Idem. part. ser. 16. vermis interiùs conscientiam corrodet: that is, Fire shall outvvardly burne thy flesh, & a vvorm shall inwardly gnavv thy conscience.

Again, he sayth, Duo mala sunt ver­mis & ignis, altero roditur conscientia, al­tero [Page 57] concremantur corpora: that is, the worme and fire are two insufferable torments: by the one the soule is vexed, by the other, the body scorched.

Againe he sayth: Idem meditat. 4, cap. In carne cruciabun­tur per ignem, in spirituper conscientiae ver­mem: that is, in the flesh they shal be tormented by fire, and in the Spirite by the worme of conscience.

Isodore sayth, Isodor. de summo bono. l. 1. c. 31. that there is duplex poena damnatorum, quorum mentem vrit tristitia, & corpus flamma: that is, Their minds burne vvith sorrovv, and their bodies with the flame.

Beda sayth, Bed. lib. 3 in cap. 9. Mar. Ignis erit poena extrinsecus saeuiens, vermis dolor, interiùs accusans: that is, The fire shall be a torment out­wardly raging, and the vvorme a griefe invvardly accusing.

Though these maintaine fire in hel, yet they hold (as you see) that it is not of power to touch the soule, but only to torture the body: but I am perswaded according to the iudgement of many learned Fathers, That this fire tormē ­teth both body and soule.

Zanchy de Operibus Dei, sayth, Zanch. de Operibus That [Page 58] the deuils, Dei, part. 1. lib. 4. cap. 19. mens bodies and soules, are tormented with fire euerlasting. For as they were (as Simeon and Leui) bre­thren in the same euill, so both of them shall be tormented in the same fire.

Iustin. Mart. Apologia 1. pro Christia­nis. Mat. 25.41 Iustine Martyr saith, That the Deuil shall suffer punishment and vengeance, enclosed in euerlasting fire: and they are no bodies, but spirits.

The truth of this is ratified by Christ himselfe: Goe from me yee cur­sed, into euerlasting fire, prepared for the Deuill and his Angels.

And the speech of Diues prooueth this most true: Chrysost. for it is no Parable, but History (as Chrysostome saith) Para­bolae sunt vbi exemplum ponitur, tacentur nomina: that is, Those are Parables, where an example is propounded, and no names mentioned: he crieth out, and shall for euerlasting, Luk. 16.24 I am tormented in this flame.

And if any man will not beleeue this, I make bold to vse against him, the words of Ruffinus, Ruffinus. who saith, Si quis ne­gat diabolum aeternis ignibus mancipan­dum, partem cum ipso aeterni ignis accipiet, [Page 59] vt sentiat quod negauit: that is, If any man doth deny that the Deuill is tor­mented with euerlasting fire, hee shall one day bee partaker with him of that fire, that hee may feele that which hee would not be brought to beleeue.

But how this Corporall fire shall torment the Deuils and the Spirits of the damned, I know not, and I trust neuer to know, and it is but curiosity to be too too inquisitiue in these points: for as a Father saith, August, Melius est dubi­tare de occultis, quam litigare de incertis: viz. It is better to doubt of vnknowne things, then to striue for vncertaine.

Compescat igitur se humana timeritas, & id quod non est, non quaerat, ne illius quod est non inueniat: that is, Let no man rashly meddle about these things that are not reuealed, lest hee findeth not the good of those things that are reuea­led.

It being probable that there is in hell a Substanciall and Corporeall fire, that vexeth both the soules and bodies of the damned, let vs now sée the diffe­rence of this fire frō our elemētall fire.

[Page 60] Ignis in­fernimul­tum dif­fert ab elemen­tari.This fire of hell differeth from our elementall fire in fiue respects.

First, In regarde of heate: Our fire in regard of hel fire, is but as fire pain­ted on a wall, in regard of our fire.

Oh it is a fierce and an intollerable fire.

Exemplū.We reade of one, who (vpon the vi­olence of any strong temptation) would lay his hands on burning coales, and being not able to endure the same, would say to himselfe: O! how shall I be able to indure the paines of Hell fire?

Dan. 3.21.The fire into which Sydrach, Mi­sach and Abednego were cast, was ex­céeding fearefull: but alas, nothing to hell fire.

Esa 33.14. Esay speaking of this terrible fire, sayth: Who is able to dwell in this de­uouring fire? or, who shall bee able to dwell in these euerlasting burnings?

Secondly, In regard of light: Our fire giueth a comfortable light, but the fire of hell giueth no light.

Greg. Mo­ral. l. 9. c. 46 Cremationem habet, lumen vero non ha­bet, (sayth Gregory:) It burneth, but [Page 61] giueth no light at all.

It is a darkish fire (sayth Basil) that hath lost his brightnesse, Basil. in Psal. 33. but kept his burning.

Phauorinus in verbo [...] sayth: Phauor. in verb. hades hades is a place voyde of light, and full of eter­nall darkenesse.

Sophocles cals it [...]: Sophoc. in Oedipo. black darknesse.

Euripides cals it [...]: Euripid. in Aristide. Theogni­dis gno­mae. Eustath. in 1. Iliados Exo. 10.21 the house without Sunne-light.

Theognis calles it [...]: the blacke gates.

Eustathius sayth, [...]: Hell is a darke place vnder the earth.

The darkenesse of Egypt was won­derfull and fearefull: Wonderfull, be­cause it was so thicke as it might bee felt: Fearefull, and therefore made the ninth plague of Pharao: yet that dark­nesse was nothing to the darkenesse of hell, Iude 13. which is called the Blacke dark­nesse.

The Poets, in regard of the dark­nesse thereof, do compare hell to a cer­taine territory in Italy, betwixt Ba [...]ae and Cumae, where the Cimerii inha­bite: [Page 62] so inuironed with hills, that the Sunne neuer commeth to it: where­vpon this Prouerbe commeth: Cimerae tenebrae. Cimeris tenebris atrior, Darker then the darke­nesse of Cimeria. Whosoeuer hee bee, that loueth darknesse more then light, shall haue his heart full of darknesse in Tophet.

Thirdly, Our elementall fire bur­neth the body onely, but the fire of hell burneth both soule and body, as yee haue heard at large.

Fourthly, Our elementall fire con­sumeth that which is cast into it, but the fire of hell doth alway burne, and neuer consume.

Fiftly, Our elementall fire may bee quenched, Math. 3. but hell fire can neuer bee quen [...]hed: The chaffe will hee burne with vnquenchable fire: their worme shall neuer die, Esay 66. their fire shall neuer goe out.

As there is nothing that maintain­eth it, so there is nothing that can ex­tinguish it.

Obserua­ [...]o.From all this wee may obserue the extremity & bitternesse of the torments [Page 63] of Tophet: Tho. A­quin. Yea minima poena inferni ma­ior est maxima poena huius mundi: that is, The least torture in hell is greater than the greatest torture that euer was deui­sed vpon the earth. That Hell-hound that murthered the King of France, had as heauy a punishment as this world could affoord: for his arme that did that cursed act, was taken from his shoulder, his nayles pulled from his hands and feet, his flesh piece by piece pulled from him with hot burning pin­cers, and in the end rent in pieces with foure horses: all this is nothing to the least torment of Tophet.

Chrysostome ad populum Antioche­num, saith: That fire and sword, Chrysost. ad pop. Antioch. hom. 49. and wilde beasts, or any thing more grie­uous than these, are scant a shadow to the torments of hell.

And this bitter torment standeth in these two: In poena damni: that is: In the punishment of losse: and in poena sensus: that is, In the punishment of feeling: Idem. the former wherof is the grea­test (as saith Saint Chrysostome) this poena damni, this punishment of losse is [Page 64] more bitter then the paines of hell, yea, worse then a thousand hels.

Poena damni.This Poena damni, though it bee a priuatiue punishment, yet it hath a po­sitiue effect: For, to bee depriued of Ioy, cannot but bring intollerable sor­row: Simile. euen as the absence of the Sunne causeth darkenes, so the want of Gods presence bringeth inexpressible griefe.

1. Sam. 4.18.When the Arke of God was taken by the Philistimes, olde Eli with griefe fell backeward and died.

Plutarc. in vita Demost. Demosthenes tooke his banishment so heauily, that many times hee would weep bitterly when he looked towards Athens, though hee found much kinde­nesse at the hands of his enemies.

Tully, when he was banished from Italy, though he were in Greece, yet he wept bitterly when he looked towards Italy.

1. Sam. 14.22. Absolon tooke his banishment from his fathers presence very grieuously.

If these exiles breede such sorrow, how fearefull will it be to be banished from the presence of the Lord, Who is the Father of mercies, 2. Cor. 1.3. and God of all [Page 65] consolation: in whose presence is ioy, in whose pleasure is life: to be bani­shed from the presence & louing coun­tenance of the Lambe: from the fellow­ship of Saints and Angells: from all ioyes and felicity, Math. 25. with that bitter sen­tence, Goe from me yee cursed into e­uerlasting fire, prepared for the Deuill and his angells. Goe from mee: these are words of separation: yee cursed: these are wordes of obiurgation: into euerlasting fire; these are words of de­solation: prepared for the Deuill and his Angels: these are words of dolefull exemplification.

This is the greatest part of the se­cond death: for as the first death sepa­rateth the soule from the body, so the second death separates soule and body from the presence of the Lord for euer­more.

Oh vvhat vveeping and wayling wil there be, when yee shall see Abraham, Luke 13. Isaac, and Iaacob intertayned into the Kingdome of God, and yee your selues shut out.

Ye therefore spake truly that said, [Page 66] The teares of hell are not sufficient to bewayle the losses of heauen.

Infoelicissimum genus infortunij, memi­nisse fuisse foelicem: that is, it is the vn­happiest thing of all, to thinke that euer we were happy.

Poeta. Dura satis miseris memoratio prisca bono­rum:

It is misery enough, and though there were no more misery, to remember the ioyes we haue lost.

Terent.As the olde man in the Poet sayd, I haue a sonne, nay, alas, I had a sonne; so the damned may say; Wee haue a heauē, nay, alas, we had a heauen.

Lysimach. Lysimachus King of Macedonia warring against the Scythians, béeing inforced by extreme thirst, to yéeld him­selfe into the hands of his enemies, af­ter he had drunke colde water, brake out into these lamētable words: Good God, for how short a pleasure, how great a Kingdome haue I lost? So the damned soule may say, Good God, for how short a time of pleasure, how great a Kingdome haue I lost?

And surely this is iust with GOD, that those that separate themselues [Page 67] from him héere, should bee banished from him hereafter: That those that hate the Saints héere, should be debar­red their company hereafter: that those that crucifie the Lambe here, should be cursed of the Lambe euerlastingly hereafter.

The second thing that maketh Hell torments so bitter and intollerable, is poena sensus: the punishment of feeling. Poena sensus. Euery member of body, and euery fa­culty of soule, together tormented for euer.

The eye afflicted with darkenesse, the eare with horrible and hideous out­cries, the nose with poisonous and stin­king sauours, the tongue with gallie bitternesse, the whole body with intole­rable fire: a fire that shall burne so vi­olently, that the danmed shall prize a droppe of water aboue tenne thousand worlds.

The faculties of the soule also shall be most pitteously tormented: the me­mory with pleasures past: the appre­hension with paines present: the vn­derstanding with ioyes lost: and in this [Page 68] faculty shall lie the worm of conscience gnawing, Miseria reprobo­rummax­ima. which the Scriptures so of­ten threaten to sinners: this worme is a continual repentance and sorrowful of rage, and desperation, by reason of their sins: and this worme or remorse shall chiefly consist in bringing to their minds the meanes and causes of their present calamities: how easily they might haue bin fréed from hell, & how often they haue beene inuited to hea­uen, and they would none, but now when they would they cannot. And this worme biteth and gnaweth on the bowels of these miserable mē for euer­more.

The will also shall be most grieuou­sly tormented with a furious malice a­gainst God, and against the Elect. And in this their cursed estate, they shall re­curse, curse God againe, because hee made them, and making them, adiud­ged them to death, and dying, they can neuer find death: they shall curse his punishments, because hee punisheth them so vehemently: they shall curse his benignities, because they are saw­ced [Page 69] with contrary seuerities: they shall curse CHRISTS bloud shed vpon the Crosse, because it hath beene auaylea­ble to saue thousands, & nothing auail­able to saue them: they shall curse the Angels in heauen, and the Saints in blisse, because they shall sée them in ioy, and themselues in torment: cursings shall be their hymnes, and howlings their tunes: blasphemy shall be their ditties, and lachrymae their notes: la­mentations shall bee their songs, and scriching their straines: these shall bée their euening and morning, yea mour­ning songs: Moab shall cry against Moab: father against child, and child against father that euer he begat him: vae, vae, vae, Reuel. 8. Ʋae prae amaritudine, vae prae multitudine, vae prae aeternitate poena­rum: that is, Woe in regarde of the Bitternesse, woe in regard of the Mul­titude, and woe in regard of the Euerla­stingnes of the torments of Tophet.

Now therefore I may truely say of all the damned crue, as our Sauiour sayde of Iudas, Mat. 26.24 It had beene good for him if he had neuer been borne. So [Page 70] it had been good for the damned, if they had neuer beene borne: or if they must needes haue a being, they had bin toads or serpents, that so they might neuer haue known these vnspeakeable sor­rowes of Tophet.

I cannot but muse at a company of wicked hell-hounds, that will vse these execrable words: Would I ware dam­ned if euer I knew of this or that: God damne me body and soule, if I do it not: Alas, alas, full little doe these wretches know what it is to be damned, if they did vnderstand aright, they would bee hanged vp before they would vse these fearefull speeches: vnlesse they meant with the moth-flie, neuer to be at qui­et, till they haue clipt their winges in those flames.

I therefore conclude this part with the admonition of Prosper, Prosper de vita contem­platiua, l. 3. c. 12. who wish­eth all men to thinke, how great an e­uill it is to be excluded the presence of God, to be banished from heauen, and cast into euerlasting fire with the deuil and his Angelles, to see no light, but feele excessiue heate, to bee drowned [Page 71] in the deepe Lake of Gehenna, and to be eternally torne with most greedie wormes: To thinke on these thinges (sayth he) is a sure way to renounce al vice whatsoeuer: and he that wil not be brought to lay to heart these, I leaue him to féele the smart of them for euer­lasting.

The sixt part of the Description of Tophet, is set downe in these wordes, The 6. part And much wood. Obseruat. Much wood.

Wherein is noted the eternity of the torments of Tophet.

The Perpetuity of these torments is euery where mentioned in the booke of God.

The Prophet Daniel speaking of the condemnation of the wicked, Dan. 12.2. addeth perpetuity to their shame: saying, Som shall awake to perpetuall shame and contempt.

Saint Marke speaking of the vex­ing worme, Mar. 9.24. addeth Perpetuity to the gnawing of it: their worme neuer dy­eth.

Saint Paul addeth to the perdition of the wicked Perpetuity also: Their [Page 72] perdition is euerlasting, 2. Thess. 1.9.

Iude.Saint Iude addeth the like: That they suffer eternall fire.

Reu. 20.10And Saint Iohn doth adde vnto the lake perpetuity: The Deuill was cast into the lake, where he shall be tormen­ted day and night for euermore.

Thus wee see that the torments of hell are infinite, Reu. 9.6. ratione finis: without end: and though they séeke death, yet find it they shall neuer.

Simile.Thus shall they be like a man that is to be pressed to death, who calleth for more weight, more weight to dispatch him of his paine: but alas, he must not haue it: So in hell they shall cry for death, and go without it.

As the Psalmist speaketh of Gods mercy, Psal. 136. That his mercy endureth for e­uer; so y ^e damned may say of his iustice, that his iustice endureth for euer.

There were some comfort to the damned soules, if these their torments might haue end, but that shal neuer be: that is that that breaketh the hearts of the damned: no torment in hell compa­rable to this of perpetuity: what, neuer [Page 73] haue end, neuer? O this is such a tor­ment, that the damned themselues are not able to expresse.

It is a common saying; Adagi­um. But for hope the heart would burst; but they are shut out of all hope: and therefore who can expresse their torments?

O (sayth a heathen man) God shall once giue an end to these euils: but the damned shall neuer be able to say this. For, (as Gregory sayth) Mors miseris fit sine morte: finis sine fine: Gregor. defectus sine defectu: quoniam mors semper viuit, & fi­nis semper incipit, & defectus deficere nes­cit: that is, The death of the damned is such as shall neuer die; their end shal neuer end; and their destruction, a per­petuall confusion.

No maruell therefore if Saint Ber­nard sayth, Bern. de consid. ad Eugen. li. 5. Horres in manus incidere mor­tis viuentis, & vitae morientis: that is, It is a terrible thing to fall into the hands of liuing death, and dying life.

If there might be an end of these paines, it were something, though it were after so many millions of yeares, as there are drops of water in the sea, [Page 74] starres in the firmament, motes of dust vpon the earth, and as there haue béen moments of time since time beganne: but this cannot be graunted: but when the Lord doth giue ouer his being, then and neuer before then shall the damned be discharged, though the blockish Ca­tabaptist perswadeth the contrary.

The reason of the perpetuity of these torments, is thréefold.

The first, Drawne from the Maiesty of God offended: an infinite Maiesty offended, an infinite torment imposed.

The second, Drawne from the state and condition of the damned: For as long as they remayne sinnefull, so long shall they remaine tormented for sinne: but in hell they euer remayne sinneful, therefore in hell they shall euer be tor­mented.

Sinne is like oyle, and the wrath of God like fire: as long as the oile lasteth so long the fire burneth: and so long as they are sinnefull, so long for sinne tor­mented; therefore for euer damned.

For most sure it is, that in hell there is neyther grace nor deuotion: the wic­ked [Page 75] shall be cast in exteriores tenebras ex­tra limitem diuinae misericordiae: They shal be cast into outward darkenesse, out of the limits both of grace and mer­cy. Though their weeping in hell may séeme penitentiary, yet they doe but lu­gere poenas non peccata: they doe but mourne their sorrowes, not lament their sinnes.

And though Diues his prayer for his brethren may seem to proceed from a charitable soule, yet it was not for their good, but for his owne: for hee knew that if they should come to hell, (his lewd and 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 [Page 76] 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 se­ [...]enth and [...]st part. [...]he breath [...]f the lord [...] c.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. [Page 77] 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, Heb. 12.29 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, Reuel. 5. and not A roaring Lion of Iudah.

The seuerity of punishment is set [Page 78] 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, Act. 9.1. &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.

Gē. 19.24.As vpon Sodome, hee rained fire & brimstone from heauen.

Ezec. 38.22. Psal. 11.6. 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 [Page 79] tempest, this shall bee their portion to drinke.

The beast, and the false Prophet, Apo. 1 [...].20. 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, August. 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, Plato. 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.

[Page 80]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, Act. 5. 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 [Page 81] 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: Zach. 5 8. 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: Pro. 8. 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; y ^t you hauing giuen him entertainement héere, hee may do the like by you here­after, [Page 82] 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.