TORMENTING TOPHET: OR A terrible Description of HE●L, able to break the hardest heart, and cause it quake and tremble.  
Preached at Paul's Cross the 14. of june 1614  
BY HENRY GREENWOOD, Master of Arts, and Preacher of the Word of God.  
The second Edition corrected and amended, Esay 30.33. 
Tophet is prepared of old; it is even prepared for the King: he hath made it deep and large: the burning thereof is fire & much wood: the breath of the Lord like a River of Brimstone doth kindle it.   
LONDON Imprinted by George Purslowe for Henry Bell, and are to be sold at his shop without Bishopsgate. 1615.   

TO THE RIGHT WORSHIPFUL AND my very dear friends Sir LESTRAUNGE MORDAUNT of Massingham Hall in the County of Norfolk Knight Baronet, and Lady FRANCIS MORDAUNT bedfellow, HENRY GREENWOOD Wisheth all increase of Grace in this Life, and Eternal Life in Life to come.  
IT is, and hath been long since (Right Worshipful) the custom of the learned, that when they commended to public view (therein aiming at common good) their Christian pains and divine endeavours, (knowing that the truth hath, and always had many oppositions and detractions) to present them to men of high place, and well affected in Religion, that so their works might pass with less fear, and danger of disgrace and opprobry: I (though unlearned) making bold to imitate their Christian policy herein, have presumed to present that doctrine to your Worship's eyes, that lately in public place was sounded in your ears, both of which senses are great Instruments in the furtherance of our souls in the way of God's Kingdom; for as the ear conveyeth grace to the affections of the soul, so the eye bringeth much matter to the understanding of the mind; nay, the ear cannot so often be an Auditor, as the eye an Orator to the conscience.  
For which cause (your Worships nothing more affecting than growth in Grace and Religion) I have attempted to commend to your often considerations Tormenting Tophet, for as nothing allureth the heart to grace, more than God's mercies, so nothing more prevalent against sin, than his fearful and terrible judgements.  
If therefore your gracious Worships shall vouchsafe to accept of these my poor presented pains, it will give content to mine own heart, and (doubtless) answerable comfort to your own souls.  
And to conclude, as the Lord hath abundantly blessed your Worships with graces internal, and blessings external; So (to use the words of the Apostle) the very God of peace sanctify you still throughout, and I pray God that your whole spirits, and souls and bodies, may be kept blameless to the coming of our Lord jesus Christ, Amen. From Hempsted in Essex, April, 3. 1615.  
Your Worships always ready to be commanded in the Lord, HEN. GREENWOOD.   

TO THE CHRISTIAN READER.  
CHristian Reader, I commend to thy charitable view, this terrible and lamentable description of Hell, a Subject most necessary in these days, wherein Iniquity hath gotten the upper hand: the greatest part of mankind laboureth of this dangerous disease, namely, hardness of heart and contempt of all grace, I therefore for the removing of this damnable evil, have prepared this Tormenting Corrosive. Blame me not if I be too bitter in denouncing GOD'S judgements against sin, the presumption of the time compels me, this only is the aim of my intention herein, that many may be saved from the damnation hereof.  
Let not the Quotations of Latin and other tongues offend thee, but know this they are but as country Styles, stepping over them thou losest not the way by them, for their Expositions follow them.  
Thus commending this Tractate to thy christian consideration, and thyself to Gods most blessed protection, I rest  
Thine everloving and welwilling brother in the Lord, HEN. GREENWOOD,   


¶ TORMENTING TOPHET, OR A terrible description of Hell, able to break the hardest heart, and cause it quake and tremble.  Esay 30.33. 
Tophet is prepared of old; it is even prepared for the King: he hath made it deep and large: the burning thereof is fire & much wood: the breath of the Lord like a River of Brimstone doth kindle it.  
ALbeit the Lord in the beginning created man in glorious manner, omninon ad imaginem sui, ratione sapientem, vita innocentem, dominio potentem, altogether after his own most glorious image, in purity, and in perfection of holiness both in soul and body: yet withal, he gave him naturam flexibilem, a mutable and changeable nature, creating him inpotestate standi, seuposse cadendi: in power of standing, and in possibility of falling: power of standing, that he had from God his creator, possibility of falling, that he had from himself, being a creature.  

August.  A reason whereof S. Augustine giveth in his book of Confessions: Because the Lord created man ex nihilo: of nothing: therefore he left in man possibility to return in nihilum: into nothing, if he obeyed not the will of his Maker.  

Basil,  And as Basil saith, Si Deus dedisset Adae naturam immutabilem, deos potius quam homines condidisset: id est: If God had given Adam an immutable and unchangeable nature he had created a God, not a man: for this is a main truth in Divinity, immutabiliter esse bonum, proprium soliusest Dei: id est, to be immutably, and unchangeably good, only proper to God.  
Adam therefore being thus created, that he might either stand or fall, by the devils subtle suggestion, and by the abuse of his own free will, received a double downfall, the fall of sin by disobedience, and the fall of death by sin, the last fall being the wages of the first fall, as ye may read in the last verse of the sixth to the Romans, The wages of sin is death. 
Rom. 6.   
The Lord therefore having pity upon this his miserable estate, vouchsafed in his Son to show mercy upon some by election to salvation: as to show justice upon other some by reprobation to damnation.  
According to which irrevocable decree, the Lord hath prepared even from the foundations of the earth, answerable places: a glorious habitation for the one, and a terrible dungeon for the other.  
Which general truth is confirmed in the words of my Text, having particular reference to the reprobat Assyrians. For as the Lord in his mercy doth promise in this Chapter to his people repenting them of their sins, manifold blessings, spiritual and corporal, temporal and eternal: so doth he threaten in his justice terrible vengeance to their enemies, the idolatrous Babylonians and Assyrians, not only temporal, but also eternal, not to the mean subject alone, but to the King himself, saying: Tophet is prepared of old, it is even prepared for the King, etc.  
Not to insist therefore too long upon introductions, lest it should be said to me, as once a flouting Cynic said to the Citizens of Myndus, a little City with great Gates: Shut your Gates lest your City run out: I come to the Text itself, which containeth in it a terrible and lamentable description of Hell, prepared of old for the tormenting of all ungodly people of the world, of what estate or condition soever they be, even for the King. For Tophet is prepared of old, it is even prepared for the King, etc.   

In which terrible Description of Hell, I observe so many severals, as the Beast had heads in the Revelation, 
Reu. 13.1.  that must be tormented in her.  
First, the certainty of this place of torment: Tophet is prepared of old.  
Secondly, The parties for whom: for all ungodly wretches, yea even for the King: It is even prepared for the King.  
Thirdly, the impossibility of getting out, once in: He hath made it deep.  
Fourthly, the great number that shall be tormented in her: expressed in this word, Large.  
Fiftly, the extremity and bitterness of the torments of Tophet: the burning there of is fire.  
Sixtly, the eternity and everlastingness of the torments of Tophet: Much wood, so much as shall never be wasted.  
seventhly, the Author or inflictour of these fearful tortures: & that is the Lord offended: in these words, The breath of the Lord like a river of brimstone doth kindle it: wherein I note the severity of God against sin and sinners.  
The certainty of this place of torment is here described by three: 
The first part.  by the Name, by the Act, by the Antiquity.  
First, by the name: Tophet.  
Secondly, by the Act: is prepared.  
Thirdly, by the Antiquity: of old.  
Tophet is prepared of old.  

Tophet.  This Tophet was a valley near unto jerusalem, juxta piscinam fullonis & agrum Acheldema, ad austrum Zion: that is, Near to the Fuller's pool and the field Acheldema, on the South side of Zion: 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 certain man called Hinnom: 
Aretius.  as saith Aretius: In which place the jews (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 Mercury, as saith Montanus: 
Montan. in Esai. Scultet. in Esai.  or rather, pro Saturno colebant, for Saturn, as saith Scultetus, Quena Poetae proprios fingunt devorasse filios: whom the Poets feigned to have devoured his own children.  
This Moloch was Idolum aereum, concawm, passis brachijs, ad excipiendos infantes sacro nefario destinatos, 
Scultet. in Esai.  subiectis prunis torrendos: that is, A brazen Idol, hollow within, his hands spread abroad, to receive infants that were through their cursed Idolatry tortured in the fire, and sacrificed to him: as writeth Scultetus. Snepfsius describeth this Idol on this manner: 
Snepfsius in Esai.  Idoli statua erat cuprea (sic enim annotarunt Hebraei) porrigens brachia ad excipiendos pueros: that is, This Idol was made of Copper (so the Hebrews have observed) stretching forth his hands to receive those massacred children.  
The jews more at large write of him, that he was of a great stature, 
Descriptio Moloch.  and hollow within, having seven places or chambers within him: the first, to receive meal offered: the second, Turtle Doves: the third, a Sheep: the fourth, a Ram: the fifth a Calf: the sixth, an Ox: the seventh, a Child: he was faced like a Calf, imitating the idolatry of Egypt: his hands were ever stretched out to receive bribes and gifts: his Priests were called Chemmarims, because they were smoked with the incense offered to Idols, of whom ye may read, 2. King. 23.5. Hos. 10.5. Sephan. 1.4.  

2. Ki. 23.10  This Tophet or valley of Hinnom was put down by good King josiah, and in contempt thereof, dead carrions and the of-scowrings of jerusalem commanded to be cast.  
The jews report, that in Tophet there was a deep ditch, which they called Os inferni, 
jere. 7.32.  the mouth of hell, which never could be filled: into which the Chaldeans having slain the Israelits, threw them.  
For the derivation of this word, some think that it is derived à Tophis lapidibus pretiosis in modum Punicis, inter quos nutriebatur ignis: that is, Of the Topaz stone like the Punic, in which fire was nourished: but this derivation is far fetched and faulty.  

Tophet  But for most certain, Tophet is derived of that Hebrew Toph, quod tympanum sonat: which signifieth a Tabret, or a loud Instrument: because when they sacrificed their children to Moloch, they did tympana pulsare, 
Piscat. in Esay.  ne exaudirent eiulatum liberorum qui comburebantur: that is, Smite upon the tabret, that they might not hear the lamentable screeching of their children in the fire: as saith Piscator.  
So that by a certain Simile, 
How Tophet taken for hell.  the Spirit of God doth here compare hell 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 & wailing for evermore.  
Hell hath many names in like respects: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to terrify: because of the terrors thereof.  
It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the privitive particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to see: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chytreus in 20. ca Apoc. numero 7 de poenis. impiorum Avernus.  a place without light: which expresseth the dolour of hell: as saith Chitreus.  
It is called Avernus: absque 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, in regard of the terrible tortures, and piteous outcries of the condemned.  

Simile.  Vt 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 terror, namely, Tophet, the dungeon of hell is described.  

observe  From which fearful Metaphor we may justly make this our observation: namely, that Hell is a most lamentable and woeful place of torment, where (in regard of the extremity of torments imposed upon the damned) there shall be scréeching and screaming, weeping, wailing, and gnashing of teeth for evermore: and this is Tophet.  
Where torment shall be upon torment, each torment easeless, endless, remediless; where the worm shall be immortal, cold intolerable, stinch indurable, fire unquenchable, darkness palpable, scourges of devils terrible, and screeching and screaming continual: and this is Hell.  
In hell (saith S. Austin) there is vermis conscientiae, ignitae lachrymae, 
August.  and dolour sine remedio: that is, The gnawing worm, the burning tears, and sorrow that can never be eased.  
And again, he saith in his third Tom. de Spiritu & Anima: 
Aug. 3. tom. de Spiritu & Anima.  Ibi erit metus, & moeror: luctus & dolour: 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 horror, sobbing and terror: where weeping helps not, and repentance boots not: where is pain killing, worm gnawing, and fire consuming. Vermis & tenebrae flagellun, frigus & ignis: Daemonisaspectus, scelerum, confusio, luctus.  
Tertullian in Apologetico, 
Poeta Tertul. in Apologet.  speaking of Hell, saith thus: Gehenna est ignis arcani subterraneus ad poenam thesaurus: that is, Hell is a treasure of secret fire kept under the earth to punish withal. The truth of this heavy report Dives with the residue of the damned, do find by woeful experience, who still cries out, I am tormented in this flame.  
This is miserable Tophet, prepared for all ungodly people of the world.  
Use. 1 The meditation of these torments should break our stony hearts in pieces, and strike us into such a dismal dump, 
Dan. 5.5.  as was Balthasar, when he saw the hand writing on the wall against him: these should be of an extractive force and power, to draw groans from our hearts, tears from our eyes, and sins from our souls: Gravia peccata gravia desiderant lamenta: Great sins require great lamentations: Sweet meat must have sour sauce: sin must have mourning, either here by attrition Legal and contrition evangelical, or else hereafter we shall be cast into Tophet, where we shall lie screeching and screaming continually.  

Gregor.  Plangite igitur plangenda: Bewail your sins therefore that aught to be lamented: 
●●●siodor.  Estote tam proni ad lamenta, sicut fuistis ad peccata: Be as prone to lamentation, as ever you were to transgression, as prone to lament them, as ever ye were to commit them.  
In a book inscribed De natura rerum, I read of a Bird called avis Paradisi: the Bird of Paradise: which is so called in regard of her splendid and excellent beauty: which Bird being taken in the snare of the Fowler, 
Lib. de nat. rerum  doth ingemiscere ac lachrymare dies noctesque, mourn and lament night and day, until she be restored to liberty: So we that were once Aves Paradisi, 
Simile.  Birds of Paradise, but now captivated in the thraldom of sin and Satan, and liable to this tormenting Tophet, should never cease mourning & wailing, until we be restored to Grace again.  
Blessed are you that have grace thus to mourn, ye shall be comforted: the Lord will wipe away, as all sins from your souls, so all tears from your eyes in the kingdom of salvation.  
Again, the consideration of this Use 2 terrible Tophet should cause us willingly to embrace the counsel of the Psalmist: 
Psal. 4.4  To stand in awe and sin not: And work in our hearts that fear spoken of in the Gospel of Matthew, Fear him that is able to destroy both body and soul in hell: 
Mat. 10.28.  This terrible report should strike us into a threefold fear.  
Fear to be deprived of the grace of God.  
Fear to be excluded the loving presence of God.  
Fear to be tormented in the Lake unquenchable.  

Exemplum  It was the practice of an holy man, who saith: I fear him that is able to damn both body and soul: I tremble at hell: I tremble at the judges countenance, which is able to make all the Angels and powers of Heaven to temble: I tremble at the voice of the Archangel: I tremble at the roaring devils: I am afraid of the gnawing worm, the smoke, the vapour, the brimstone, the darkness, the burning: Ah woe is me that am the son of bitterness, indignation, and eternal weeping.  

Act. 24.16  This made Paul endeavour to keep a clear conscience both towards God and man.  
This made Jerome afraid to offend: Whether I eat or drink (saith he) or whatsoever I do else, me thinks I hear this saying sounding in mine ears, Arise ye dead and come to judgement, Arise ye dead and come to judgement: Which when I consider, it makes me quake and shake, and not dare to commit sin, which otherwise I should have committed.  
And what is the cause (I pray) that wicked wretches run into all excess and riot of sin as they do? Is it not because they lay not to heart this tormenting Tophet? witness else the prophet Amos, who saith, 
Amos. 6.3  That they put off from them the evil day, and boldly approach to the seats of iniquity: If putting off the remembrance of the vengeance to come, will make men dissolute and reckless, then surely laying to heart the inutterable torments of Tophet, will be a notable mean to reclaim men from all ungodliness.  
But if men will harden their hearts above the hardness of an Adamant, and will not be moved, neither by mercies nor judgement: let all such know that Tophet groaneth for them, where they shall howl and yell in fiery torments for evermore.  
Thus much in a word for the word Tophet.  
The second, observable for the certainty of this place of torment, is the Act or thing done, in these words: Is prepared. 
Is prepared  Parata Tophet, non paranda: It is not said, That Tophet shall be hereafter prepared, or it is now preparing; but it is already prepared: Tophet is prepared.  
The malicious devil laboureth nothing more than to persuade men that there is no such place of torment, that so the more easily he may lead them thither, 
Simile.  as the thief is led to execution with a veil before his eyes. But for the truth hereof, let these things following duly be observed.  

Simile.  As a princely magnificence requireth that a King have a beautiful palace for the best sort of men, and a dismal prison for the rebellious: So the King of kings hath a glorious palace wherein are many mansions for his Saints, & a dark and loathsome dungeon for the Devil and his Angels.  
The law of nations requireth that malefactors for their offences be banished for ever: so the Lord doth banish from his gracious presence all the ungodly of the earth into the fearful Island of hell.  
The Cicilian Aetna called at this day Gibillo Monte, 
Actua.  where roar are heard, and flames of fire are seen: the flashing of Veswius: the cracking, as it were, of fire in a furnace, in the Marine Rock of Barry: what do all these presage, but assure all those that fear the Lord (besides his counsel revealed in his word) that Tophet is already prepared.  
Again, in all things natural and supernatural, there is an opposition, there is a contrariety: there is good, there is evil: there is light, there is darkness: there is joy, there is sorrow: there is a Heaven, and therefore there must be a Hell, into which the souls of the reprobate shall be carried when they die, by the black and grisly angels.  
Again, the Scripture speaketh every where of this place of torment: Whosoever shall say, 
Mat. 5.22.  Fool, shall be worthy to be punished with hell fire.  

Mar. 9.43.35.47.  Again, It is better for thee to go into the Kingdom of God, with one foot, with one hand, with one eye, then having two feet, two hands, and two eyes, to be cast into Hell fire.  
But that of the 25. of Matthew is very pregnant for this purpose, where the word itself is used: 
Matth. 25.  Go from me ye cursed into everlasting fire, which is prepared for the Devil and his Angels.  
This doctrine meeteth with all Atheists that say, There is no heaven, no hell, 
Refut. Atheist. Psal. 14.1.  no God, no devil: As that noted fool, that said in his heart, There is no God.  

Epicure.  With all Epicures, that think there is neither time nor place, either of heaven 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 Eat, drink, and be merry: for after death there is no pleasure: They say true, for after death they shall find small pleasure in Tophet.  
This Doctrine convinceth also all heretics that deny both Resurrection and judgement, 
Heretic.  nineteen several sorts whereof are reckoned up 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, Severians, Seleucians, & Valentinians.  
Seeing then that Hell is already prepared, and standeth ready to receive Use 1 to torment all that work iniquity: seeing there is but a twine thread betwixt the soul of a sinner, and this scorching flame: O how should this prepare us for the kingdom of heaven? Paratis patet ianua, imparatis clauditur: this is said for Heaven: The prepared Virgins enter in, the imprepared, not.  
Imparatis patet ianua, & paratis clauditur: and this is said for Hell: The imprepared enter, the prepared, not.  
But, alas the presumptuous security of this our age: men live as though there were no Hell; or if there be, as though it were afar off, and yet notwithstanding it followeth them as near as the shadow doth the body: 
Revel.  Death and Hell both follow close the person of every sinner: Death to devour the body, and Hell to swallow up the soul.  
Yet for all this, the wicked will sport themselves in their sins, and jovial be in their iniquities: but mark the end, Novissima illarum est mors: the end of these ways is death: as well noteth that just and upright man job: 
job. 21.12.13.  they rejoice in the sound of Organs, and in a moment they go down into Tophet: they say, Peace, peace, when Tophet is prepared to take away their souls.  
O that careless people would consider this: it would make them live so precisely, as though it were the last moment they had to live: it would make them cry out in the terrors of their souls with the jailor, 
Act. 16.  O what must I do to be saved from the damnation of Tophet?  
The third thing observable for the certainty of this place of torment, is the antiquity of the same: Of old. 
Of old.   
Non casu aut fortuna parata erat Tophet, sed certo judicio omnipotentis definita: id est; Tophet was not casually prepared, but in the determined counsel, and decreed purpose of God: not lately founded, but from the foundations of the earth, before man or Angel was created.  
For Hell's antiquity, I refer you to the second of Peter, 
2. Pet. 2.4  the second chapter and fourth verse; where it is said: If God spared not the Angels that fell, but cast them down 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, uno actu, uno ictu, simul, & semel, at one and the self same present) foreseeing what would become of angels and men, preordained answerable places: for those whom he hath elected in CHRIST, heaven he hath created of old: and for those whom he hath left to glorify his justice, Tophet is prepared of old.  

Note.  Where we plainly see, that the Lord hath irrevocably decreed of the state of Angels and men, before all worlds, for Heaven, and for Hell: as there are but two ways, so there are but two ends, Salvation and Damnation, Heaven and Hell.  

Error Romae.  Idle is the opinion of Rome, concerning their inter media loca, middle places, twixt heaven and hell.  
The perverting Papist hath added to Tophet three subterrestrial places more: Purgatory, Lymbus Infantum, Lymbus Patrum.  

Purgatory.  Purgatory, for those that die in their venial sins, 
Bellar. lib. 2. de Purgatorio. c. 1.  and light transgressions: and for those which have their sins 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 loss, and punishment of feeling; this lasteth not ever, but for a time: for it shall be dissolved at the coming of CHRIST to judgement.  
Lymbus Infantum, 
Lymbus Infantum  where children remain dying without Baptism.  
And this they place next to Purgatory; where there is poena damni, but not sensus, the punishment of loss, but not of feeling: and this lasteth for everlasting.  
Lymbus Patrum, 
Lymbus Patrum  where the Fathers were before CHRIST'S coming.  
And this they place uppermost: where there was poena damni, but not sensus, the punishment of loss, but not of feeling: but this was dissolved long ago, by CHRIST'S descension into Hell.  
Thus you see how the Pope by these his lies and fopperies, thoroughly proveth himself the most dear child of the devil, the author & founder of all lies. 
john 8.44  But let every 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, Heaven and Hell; to one of these must all flesh go.  

Athanas. de incarnate. Christi.  Athanasius speaking to this point, saith: Impius in duas partes discerpitur, & ut ad duo loca discedat, condemnatur: that is, A wicked man is distracted in two parts, and condemned to two places, his body to the Grave, and his soul to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, to Hell.  
Seeing then that the Lord hath prepared Tophet of old, and the Decree of God is gone out upon all flesh, either for heaven or for hell: this should hasten us carefully to work out our salvation with fear and trembling, and to make sure our Election: For what if we have all the world, and be cast into Tophet? what shall become of us? it had been better for us never to have been borne.  
Observe (I beseech you) the carriage of the Apostles in the Gospel, when they heard that one of them should betray their Lord and Master CHRIST, & woe worth that party that should do that cursed act: it had been good for that party never to have been borne: they were all amazed and astonished, and could not be at quiet, till they knew who should do that damnable deed: they came therefore to our Saviour, 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 be shown hereafter,) shall be swallowed up of her: Oh this should make us careful, 
Math. 6.  first, and above all things to seek the kingdom of God, and the righteousness thereof, that we may see ourselves in the number of those few, whose names are written in the book of Election, and not in the number of those that shall be tormented in Tophet.  

Psal. 132.3.  Let us resolve with the Psalmist, not to suffer our eyes to sleep, nor our eyelids to slumber, nor the temples of our head to take any rest, till we have found the salvation of our God, our souls 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 sinful age: men put their salvation to a hazard with Ludouike, 
Ludovic.  Si saluabor, saluabor, Si damnabor, damnabor: that is, If I be saved, I be saved: If I be damned, I be damned, there is the care that I take.  
In the fear of God, I earnestly beseech you, 
Rom. 8.  above all things to make sure your Election, and that by your Vocation: your Vocation by your justification: your justification by your Sanctification, the reward whereof will be eternal glorification.  
join Virtue with your Faith: with Virtue Knowledge: 
2. Pet. 1.5.  with knowledge Temperance: with Temperance Patience: with Patience Godliness: with Godliness brotherly Kindness: and with brotherly Kindness Love: Labour hereby to make your calling and election sure, for if ye do these things, ye shall never fall into the vengeance of Tophet.   

The second part of this Text, 
The second part.  are the parties for whom Tophet is prepared, and that is for all ungodly people of the world, of what estate or condition soever they be: 
It is even prepared for the king. 2 Reg. 39.37.  It is even prepared for the King.  
These words in particular have reference to blasphemous Senacherib, who was slain of his two sons in a temple of Nineveh, worshipping his god Nisrosh: and in general, it extendeth to all idolatrous Kings, Emperors, and Superiors whatsoever.  
Here than first we see, 
Obser. 1.  that no person, in what dignity soever he be, by his eminent place, is exempted from hell.  
Dives a great parsonage, 
Luke. 16.  yet tormented in those flames: Quid profuit sibi superbia? quid divitiarum copia? 
Wisd.  What hath pride profited him? or what hath the pomp of riches done him good? Alas, these could not save his Soul: For (as saith the Psalmist) a man by his riches cannot redeem his brother, he cannot give his ransom to God: 
Psa. 49.67.  so precious is the redemption of souls, and their continuance for ever.  
And in Samuel we rea●e, That Kings are not exempted from the judgements of God: 
1. Sa 12.25.  If ye do wickedly, ye shall perish, and your King.  
In the first Epistle to the Corinth's, we may read who they are that are threatened with Tophet: 
1. Cor. 6.9.  neither fornicators, nor idolaters, nor adulterers, nor wantonness, nor thieves, nor covetous, nor drunkards, nor extortioners shall inherit the Kingdom of God: This is spoken of Kings, as well as of others. 
Reu. 21.8.  And in the Reu. we find, that the fearful and unbelieving, the abominable, murderers and whoremongers, and sorcerers, idolaters, and all liars shall have their part in the Lake that burneth with fire and brimstone: And this is spoken of the King as well as of the Beggar: for the Lord in judgement fréeth from hell, not according to place, but grace: not outward condition, but inward disposition.  
Nay moreover, great men, Noble men, and mighty Princes, are not only liable to Tophet, but the greatest part of them shall to the devil: Not many wise men, not many mighty, 
1. Cor. 1.26.  not many noble are called: 
1. Tim. 2.4  for as God would have all men saved, and come to the knowledge of the truth i. some of all sorts, some jews, some Gentiles, some Kings, some Nobles, some Preachers, some Rich, some Poor: so of all these, the greatest sum go down to Tophet. Yet for all this, great men must not be reproved forsooth, the truth that maketh against them, must not be embraced of them.  
Abner could not abide to hear Isbosheth tell him of his going into Rizpah his father Saul's Concubine. 
2. Sam. 3.   
Ahab hated Micaiah the son of Imlah for not prophesying (as he said) good unto him. 
1. King. 22   
The people cried out in Esayes time: Dicite nobis placentia, placentia: 
Esay 30.  that is, speak pleasing things unto us.  

jere. 11.21.  The Priests and people of Anathoth threatened jeremy to take away his life, if he prophesied to them in the name of the Lord.  

Amos 7.  Amaziah said to Amos the Prophet: Go, be gone, prophesy in judah: but prophe●ie no more in Bethel, for it is the King's Chapel, & it is the King's Court.  

Amos 5.10  They hated him that rebuked in the gat●●nd abhorred him that spoke uprightly.  

Micah 2.11  The people in the time of Micah, liked them well that prophesied to them of Wine and strong Drink. I pray God that the great ones of this land be not tainted with this corruption.  
Well, for mine own part I had rather be stormed against for preaching Tophet to you here, than ye 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 wisdom and humility: with I beseech you, O King, by the tender mercies of God, 
Rom. 12.1.  reform these and these things: for some in this case are indiscreet and too too saucy, and rather exasperate the hearts of their hearers against them, then win them to the Lord by their exhortation.  
If then Kings and great men be not exempted from Tophet, 
Use.  what should this work in them but obedience to that counsel of the Psalmist, 
Psalm. 2.  Be wise now therefore O ye Kings, serve the Lord in fear? Look up to heaven, acknowledge yourselves subjects to a greater.  
As the Lord hath honoured Kings above others, so he looketh for a greater return of honour from them than from others: for where the Lord giveth much, there the Lord requireth the more.  
Kings and Princes are the keepers of the two Tables of the Law of God: 
Deu. 17.18  and to them is committed from God the government both of Church and Commonwealth: they must therefore be careful that the Word may run very swiftly throughout every Angle of their realms: 
Psal. 147.  So shall God gain an universal glory, and Kings themselves a more stable subjection.  

Esa. 49.23.  Kings and Queens are called nursing Fathers and nursing Mothers: and all to commend unto them the care they should have of God's glory, and the good of their people.  

Io● 15.  josua was such a Ruler, that remained resolute and constant in the worship of God to his lives end.  

●●●h. 15.1  David prepared a place for the Ark of God, and was careful for the church of the Lord.  

2. Ch. 17.3.  jehosaphat, Ezechias and josias 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 King's most excellent Majesty: who is majestical in his place: in religion zealous: in life virtuous: and in mercy abundantly gracious: The Lord increase his graces in him: the Lord anoint him with the oil of Holiness above his fellow princes: and the Lord keep him from this terrible Tophet: and let all people that bear good will to this our English Zion, to this my Prayer say, Amen.  
It is even prepared for the King.  
Secondly, 
observe 2. Act. 10.  we may here perceive with Peter, that verily there is no respect of persons with God in judgement: he judgeth the rich as the poor; the father as the child; the master as the servant; the king as the beggar: as the Prophet David sayeth, With righteousness shall he judge the world, and the people with equity.  
Though wickedness among men, 
Eccle. 3.16  be in the place of judgement; yet the Lord our God will deal justly.  
Though among men there is respect of persons to be had, without which a confusion would (and this is necessary to be urged, for men are full of contempt, and too saucy with them of superior place and authority:) yet when all shall be summoned before the tribunal of God, the Lord will indifferently proceed to judgement without any respect of persons.  
And this should not only pull down the haughty minds of the noble (who 
Use.  think for their greatness here, it will be easier for them hereafter than others:) but also this should be an unalterable precedent to all judges of the world.  
As they sit in God's place, so they should imitate the Lord in judgement: this should make them obey the counsel of the Lord delivered by the Prophet David: 
Psal. 2.  Be learned ye that are judges of the earth.  
O the care that jehosaphat took for just and righteous judgement: after he had made judges, and set them in every City of judah, he gave them this charge: 
2. Ch. 19.5.6.7.  Take heed what ye do, for ye execute not the judgements of man, but the judgements of the Lord, and the Lord will be with you to preserve you, if you do justly, but to confound you if you do unjustly: wherefore now let the fear of the Lord be upon you, take heed and do it: for there is no iniquity with our God, nor respect of persons, nor receiving of rewards.  
O that this gracious counsel were entertained of the judges of this land, than we should not hear of so many complaints in our land as we do: then we should not have cause to complain with the Prophet, 
Esay 59.14  That judgement is turned backward, and justice standeth afar off: that truth is gone, and equity no where to be found: then we should not have so many beggared by the Law, as daily are: Law was never made to undo men, but to compel men to do well: it was made to curb the unruly, but not to beggar the innocent: it is grown to this saying now a days, I had rather lose it, being my right, than go to law for it; why, what is the cause? O because of racked fees, close bribes, and the perpetuity of attendance.  
Iudicate secundum justitiam, judge, judge, O ye sons of men, according to righteousness: let your judgement be in 

veritate, in truth.  
judicio, in judgement.  
justitia, in righteousness.    
I pray God it may never be said of our judges of England, as once was said of the judges of Israel; 
Esa. 5.7.  The Lord looked for judgement, but behold oppression: for righteousness, but behold a crying.  
Let not there be found in a land where the Gospel dwelleth, such judges as were those that killed innocent Naboth. 
1. King. 21   
Let none be like the sons of Samuel, 
1. Sam. 8.3.  That turned aside after lucre, and took rewards, and perverted the judgement.  
The duty of judges is notably set down in the 23. of Ex. Thou shalt not receive a false tale: Thou shalt not overthrow the truth for the multitudes sake; Thou shalt not overthrow the right of the poor in his suit: Thou shalt keep thee from a false matter: Thou shalt take no gift, for the gift blindeth the wise, and perverteth the words of the righteous.  
And this charge is continued in Leviticus; 
Leu. 29.15.  Ye shall not do unjustly in judgement: Thou shalt not favour the person of the poor, nor honour the person of the mighty, but thou shalt judge thy neighbour justly.  
A judge must be Scientia potens, 
judicis officium.  and Virtute valens: that is, Able in learning, and zealous in living: by the one he shall, discernere inter allegata, Discern betwixt cases propounded: by the other, disrumpere iniquitatem, without hindrance punish and confound all manner of iniquity.  
In all your judgements let these be aimed at, the glory of God, the righting of wrong, the suppression of evil, and the maintenance of truth.  
Be zealous for the glory of our God; and let the good laws that are, be duly and impartially executed.  
It was a great commendation that was given to Seleucus Governor of the Locretians, 
Seleucus.  who having made this Law against whoredom, That whosoever committed the act, should lose both his eyes: his son being taken in the fact, was not pardoned, though the Citizens begged it earnestly: but he caused one of his sons eyes to be pulled out, and one of his own eyes: So he showed himself a merciful Father, and a just judge.  
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 be saved from Tophet.  
The Lord guide that honourable assembly in Court of Parliament, that they may all join with one voice and spirit, for the banishing of Popery, the reforming of iniquity, and maintaining and countenancing of the word of truth, and painful Preachers of the same.  
And you (my honourable Lord) as you have begun well, in reforming many foul abuses in this City, so in the zeal of the Lord, 
Psal. 45.4.  Prosper with your glory: ride on with the word of truth, meekness and righteousness, and your right hand shall teach you terrible things.  
Thus am I bold to cast in among you the silly mite of my counsel, merely of Christian Charity, tha● ye may never taste of the woeful damnation of Tophet.   

The third part of the description of Tophet, is set down in these words, 
The third part. He hath made it deep.  He hath made it deep.  
Many from these words do go about to prove the local place of Hell, concluding it to be below: as from the signification of Sheol also. 
Sheol.   
Sheol is taken for a Pit, or Grave, or Hell: the state of the dead, the place of the damned spirits.  
In the Scriptures, sometimes it is taken for the Grave, and sometime for Hell: so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also.  
The Septuagint translating the Hebrew into Greek, and expressing there the sense of Sheol, used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both for the death of the body in the Grave, and of the soul in Hell.  
Mercer upon Genesis saith, 
Mercer in c. 37. Gen.  That the proper signification of Sheol, is to signify all places under the earth, and not the pit or grave alone: whereupon it is every where opposed to heaven, which is highest of all.  
Hell is called by the name of Abyssus in the Scriptures, 
Abyssus.  which signifieth a deep and vast gulf under the earth, a bottomless pit: into which the devils fear to be 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: Revelat. 9.2. and 11.7. and 17.8. and therefore hell suspected to be beneath.  

Nic. de Lyra in Esai.  Because Tophet is here said to be profunda, deep, Nicolaus de Lyra putat esse circa centrum terrae: Thinketh that it is about the centre of the earth.  
The Apostles that preached to the jews, used the word Gehenna, from the Hebrews, which they well understood: and Saint james writing to the jews, saith; The tongue is inflamed of Gehenna, of hell: but the rest of them that preached to the Gentiles, used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which name was known unto them, and they took it to be a place under the earth, where the wicked after this life were punished. 
Tartarus Hesiod. in Theogonia.   
Tartarus (which is used for Hell) is so far under the earth, as Heaven is above the earth, saith Hesiodus.  
The Poet speaking of it, saith, Tartarus ipse bis patet in praeceps tantum: i. Tartarus is twice as deep as Heaven is high.  
The Rabbins hold Hell to be below: as Rabbi Abraham saith: 
Rab. Ab. in c. 2. jonae.  Sheol makom, etc. Sheol is a deep place opposed to Heaven which is on high.  
And Rabbi Levi saith, 
Rab. Leu. in cap. 26. joh.  Sheol high mattah, etc. Sheol is absolutely below, and is the centre.  
The Scriptures also place Hell below: 
Esay 14.9.  Sheol beneath is moved for thee to meet thee at thy coming.  
Moses calleth it the lower hell: 
Deu. 32.22.  Fire is kindled in my wrath, and shall burn usque ad infernum inferiorem, to the bottom of hell.  
The Psalmist calleth it a deep pit: Let him cast them into the fire, 
Psa. 140.10.  and into the deep pits, that they rise not: And in another place, he calleth it the Pit of Perdition. 
Psal. 55.   
john calleth it a Burning Lake, 
Reu 20.  in the Revelation, which must needs be below.  

Pron. 9.18.  Solomon speaketh of the depth of this place, saying, The ghosts of an harlot are in the depth of hell.  

Pro. 15.24.  And again, The way of Life is on high, to avoid from hell beneath.  
Thus it is manifest, that Hell is beneath in the lowest parts of the workmanship of God: But precisely to say, where, 
Locus inferni.  whether in the centre of the centre of the world, or in the air, or in the water, or upon the earth, it is not revealed: neither is it needful for us to know: but surely it shall be in the most remote place from Heaven, which is in and about the earth: for the souls of the righteous when they are dissolved from their bodies, do presently pass to the local place of Coelum Empyraeum: and the souls of the damned are constrained to stay below in the lowest Elements, where they are and shall be tormented for evermore.  
But if a man be too curious in this point, 
Socrates.  I would wish him confer with Socrates, who being asked what was done in hell, said: He never went thither, nor communed with any that came from thence: By which answer he derided the curiosity of the demander.  
Euclides (as Maximus writeth) being demanded of one what the Gods did, 
Maxim. serm. 23.  and with what things they were best delighted, said, 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 aim at in this depth of Hell.  
This word Deep doth bewray unto us the impossibility of getting out, 
Obseruatio.  once in: for God hath made Hell so deep, as there is no bepe of crawling out.  
In inferno nulla redemptio: In hell there is no redemption: Therefore, 
Infernus  Infernus ab inferendo dictus, quia ita inferuntur & praecipitantur, ut nunquam ascensuri sint: that is, Hell is said of casting in, for they shall be so cast down, as they shall never have hope or power of crawling out.  
Infernus (saith Hugo) est profundus fine fundo: that is, 
Hugo.  A deep without bottom. That party that had not on the wedding garment, was not only cast into hell, but he was also bound hand and foot: and all to show the impossibility of getting forth, once in: Bind him hand and foot, 
Mat. 22.13  and cast him into utter darkness.  

Simile.  Now alas, if a man be bound hand and foot, and cast into a well five thousand fathoms deep, what hope hath he of ever coming out? so hell is deep, and he that is once tumbled in, shall never come forth more.  

Luk. 16.28.  This is evident by the speech of Dives, 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 Dives begged not for his own passage from thence unto them, who was able to have taught the dolours of hell by woeful experience? O he knew that that had been bootless, for he saw ingentum hiatum, A great gulf set betwixt heaven and hell, that made the passage impossible.  
In earthly prisons and dungeons, a man by some or other means happily may get out: but hell is deep, so deep, as Heaven, Earth, and Hell, can never help one poor soul forth.  
This then well considered, should Use 1 work deep humiliation in the souls of every of us, that so grace may receive us, and not this deep devour us.  
One depth crieth and calleth out for an other: the depth of hell calleth to us for answerable humiliation: he that will not be humbled for his sins here, shall be humbled and tumbled to the deep of hell hereafter.  
God giveth grace to the humble: 
Simile.  yea the deeper thou art in the Law, the higher shalt thou be in the Gospel, the deeper in hell, the higher in heaven: a bucket, the deeper it goeth into the well, the more water it bringeth up with it: so the deeper a man is humbled for sin, the more shall be his grace of salvation. Humble yourselves therefore under the mighty hand of God, that ye may be all exalted in the day of Visitation.  

Luk. 18.13.  In this deep was the poor Publican, when in bitterness of heart he uttered these words, Lord be merciful to me à sinner: A sinner by birth, a sinner by life, a sinner by thought, a sinner by word, a sinner by work, a sinner by sins of omission, a sinner by sins of commission, a sinner beforè my conversion, a sinner many thousand times since my conversion: Lord be merciful to me a lamentable sinner.  
Use 2 Again, seeing hell is so deep, as once in, no hope of crawling out: Let us seek the Lord while he may be found, 
Esay 55.6.  and call upon him while he is near. 
1. Cor. 6.2.  Ecce nunc tempus acceptum: Behold now the accepted time, behold now is the day of salvation.  
This life is the time wherein we must work out our salúation with fear and trembling, if after this life we will be freed from the deep damnation of Tophet.  
The irrational creatures themselves are very careful to take their times and seasons, as saith the Prophet jeremy, 8.7. The Stork, the Turtle, Crane and the Swallow observe their times and seasons: there is a time when the Swallow is with us in England, and there is a time when he takes his leave of us.  
That silly creature in the sixth of the Proverbs, Gathereth in Summer to maintain the poor life of it in Winter: So should we take our time; for after this life, there is neither place for pardon, nor time for repentance.  
Yet for all this, golden Time is not respected, but men do post off their repentance from day to day, till at the last, they sink into the depth of hell.  
Yea the time of Grace is tedious to many, they must have some or other carnal delight to drive it away: 'tis death to many to attend willingly upon the means of their salvation, an hour 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 seemeth to them now.  
O the damned in Hell would give (if it were in their power) a million of worlds to have but one hour granted them to live on the earth again, 
Tempus gratiae negligere, est absolute animam perdere.  that so they may come within compass of offered grace to salvation. But if ye will not hear the Lord when he calleth to you, there will come a day when ye shall cry, Lord, Lord, and his ears shall be shut to your prayers, and his justice shall cast you into the deep dungeon of Tophet, 
Math. 5.26.  there to remain, till ye have paid the uttermost farthing.   


The 4. part And large Oecolam. in Esay. observat.  The fourth part of the Description of Tophet, mentioned in this word, Large.  
As the Lord hath made Hell Deep, 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 used in the fifth chapter of this prophesy, Hell hath enlarged herself, and hath opened her mouth without measure: It hath set open her mouth, as it were, with a gag, and all to receive the great multitudes that shall descend into her.  
It is called Lacus magnus in the Revelation, 14.19. A great Lake.  
That this doctrine is too true, witness that of the Gospel of Matt. 20.16. Multi vocati: Many are called, but few converted: Many called, but few chosen.  
The most high made this world for many, 
4. Esd. 8.1  but the world to come for very few.  

Object,  But some man may object against these Scriptures other Scriptures to prove the great number of them that shall be saved, and so by consequence, the small number that shall be tormented in Tophet.  
Saint Matthew saith, 
Math. 8. 1●  That many shall come from the East, and from the West, and shall sit down with Abraham, Isaac, and jacob in the Kingdom of God: many an innumerable company shall be saved.  
Saint john in Revelat. 7.9. doth point out that great number that shall be saved, with that nota stellifera, that starry note, Behold, I saw a great multitude of all Nations and kindreds, and People, and Tongues, that stood before the Throne, & before the Lamb clothed in long white robes, & palms in their hands: long white robes in token of purity, and palms in their hands in token of victory.  
It may seem by these Scriptures, that many shall be saved, and not such a multitude damned.  

Answer  I answer, That though the number of the Elect be great, by itself considered (to the praise of God's mercy be it spoken) yet if it be compared to the number of those that shall glorify God's justice in hell, Alas then a remnant of Israel shall be saved: they are but a handful, and therefore hell must be made exceeding Large.  
This great destruction of the damned in hell, is livelily shadowed out unto us in the judgements of God on earth, mingled with mercy; as in the destruction of the old world by water, how few escaped there alive? 
Gen. 7.  only Noah with his Family: in the destruction of Sodom by fire, 
Gen. 19.16  how few escaped there alive? only Lot with his daughters: in the destruction of jericho by the sword, how few escaped there alive? only Rahab with her family, 
josua. 6.22  that entertained the israelitical Spies. To come to later times, in the destruction of jerusalem by Titus Vespasian, how few escaped there alive? Many hundred thousands of them were starved to death, many hundred thousands of them taken captives to the Roman Empire, some put to one death, some to another, and few escaped alive, and those of the meaner sort, agricolae vinitores, husbandmen and labourers in vineyards.  
If (beloved) in the judgements of God in this world so few have escaped alive, how few (think you) shall scape at the dreadful day of judgement, when of every idle word that men shall speak, a great account must be made for the same? yea, 
Mat. 12.36  when Inquisition shall be made for the very thoughts of the ungodly: 
Wisd. 1.9.  If the just shall scarce be saved, where shall the sinner appear? Again, that great is the number of those that shall to Tophet, and therefore Tophet made large to give them fiery entertainment, it appeareth in the very lives of men upon earth: for where there is one that cometh to the profession of the truth, truly with the sincere heart of Nathanael: 
john 1.  there are ten, yea twenty, yea more, that walk in the way of sin, in the road to Tophet, without any check of conscience, remorse for their sins, or reclamation from their sinful courses in the world: some in the way of Atheism, some in Paganism, some in Epicurism, some in Brownisme, some in Anabaptisme, some in Mahometisme, some in Papism, yea some in Devilism: a matter with many tears to be lamented.  
But wouldst thou not be with this large company, 
Use.  in this large place of torment: O then follow not a multitude to do evil! Revelation, 18.4. Come out from amongst them, for if thou be'st partaker with them in their sins, thou must be partaker with them in their punishments: Fashion not thyself after the wicked fashion of this world: rather walk alone by thy self to heaven, than go with the multitude to Hell: Walk in the narrow way of grace to salvation, shun the broad and large way, for that will bring thee to Tophet, which (as thou hearest) is made exceeding deep and large.   

The fifth part of the description of Hell, in these words, 
The fifth part. The burning thereof is fire.  The burning thereof is fire: expressing the bitterness of the torments of Tophet. There is great controversy among the learned about this fire. 
An in inferno ignis.  Whether it be true substantial fire, or fire allegorical? if it be true fire, whether it be material, corporal, or spiritual.  
If it be Corporal, whether it burneth the body only, or soul and body also?  
Whether there be true fire in Hell? 
Quaestio. 1  or whether these words (the burning thereof is fire) be taken allegorically?  
Calvin would have it taken allegorically, 
Calvin in Esai.  and thinks there is no true fire in hell.  
His reason is this, If Wood and the Worm be taken metaphorically, why not then the fire also?  
But this is no argument to prove this fire allegorical: For in the holy Scriptures things spoken together, 
Resolutio 1. quaestionis.  are not always taken in the same manner and nature: For example sake: Christ is called a Door, a Vine, a Rock, a Stone, figuratively: and doth it therefore follow, that he was not God and man substantially?  
Again, in Saint Luke's Gospel our Saviour saith, 
Luke 22.  I appoint you a Kingdom, as my Father hath appointed to me, that ye may eat and drink at my Table in my Kingdom: Eating is allegorical, but will you say, that the kingdom is allegorical also?  
I confess that wood in hell is taken allegorically, but that fire is taken so, I utterly deny.  

Bulling. in Esai.  Bullinger holdeth true and substantial fire in hell: and so do the most and best of the learned.  
Christ punished with Fire in this world, 
Gen 10. Numb. 1●.  Sodom: and the Murmurers in the Book of Numbers, chap. 11. and called the name of that place Thabherah: because the fire of the Lord burnt amongst them.  
And Christ shall come to judgement with Fire: 
Esay 66,  which shall have two properties.  
To burn: 
Theodoret. in Psal. 96.  this property shall punish the wicked: to shine: this property shall comfort the Saints, as sayeth Theodoret.  
And what shall hinder the being of fire in hell, when the extremity of tortures shall be put upon the damned? he that will not believe this, shall one day feel it to his sorrow.  
If then it be granted, that there is Substantial fire in hell, the next question will be, Whether it be Material, 
Quaest. 2.  Corporal, or Spiritual?  
Surely Material fire, that is, 
Resolutio 2. quaestionis.  fire nourished and maintained with wood, it shall not be: for as the flashings of Aetna and Veswius, and other places of the earth, do burn without fuel; so shall the fire of hell do: he that is able to make the damned live without food, is able to maintain this fire without wood.  
Whether then it be Corporal or Spiritual, (for if it be Substantial, it must be one of these) Gregory calls it Ignem incorporeum, 
Gregor.  a Spiritual fire, but that is not likely, for it passeth the nature of fire to be Spiritual, and to go about to make it Spiritual, is to make it no fire at all.  
But it is most probable that it is, & shall be, a Corporal fire, with an extraordinary afflicting power, given unto it, tormenting both soul and body.  

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

Quaest. 3.  If it be Corporal, whether it tormenteth the body only, or both soul and body: and how a Corporal fire should work upon a spiritual substance,  
Saint Bernard saith, that Ignis exteriùs carnem comburit, 
Bernard. de interiere domo. c. 38. Idem. part. ser. 16.  vermis interiùs conscientiam corrodet: that is, Fire shall outwardly burn thy flesh, & a worm shall inwardly gnaw thy conscience.  
Again, he saith, Duo mala sunt vermis & ignis, altero roditur conscientia, altero concremantur corpora: that is, the worm and fire are two insufferable torments: by the one the soul is vexed, by the other, the body scorched.  
Again he saith: 
Idem meditat. 4, cap.  In carne cruciabuntur per ignem, in spirituper conscientiae vermem: that is, in the flesh they shall be tormented by fire, and in the Spirit by the worm of conscience.  
Isodore saith, 
Isodor. de summo bono. l. 1. c. 31.  that there is duplex poena damnatorum, quorum mentem urit tristitia, & corpus flamma: that is, Their minds burn with sorrow, and their bodies with the flame.  
Beda saith, 
Bed. lib. 3 in cap. 9 Mar.  Ignis erit poena extrinsecus saeviens, vermis dolour, interiùs accusans: that is, The fire shall be a torment outwardly raging, and the worm a grief inwardly accusing.  
Though these maintain fire in hell, yet they hold (as you see) that it is not of power to touch the soul, but only to torture the body: but I am persuaded according to the judgement of many learned Fathers, That this fire tormenteth both body and soul.  
Zanchy de Operibus Dei, saith, 
Zanch. de Operibus  That the devils, 
Dei, part. 1. lib. 4. cap. 19  men's bodies and souls, are tormented with fire everlasting. For as they were (as Simeon and Levi) brethren in the same evil, so both of them shall be tormented in the same fire.  

justin. Mart. Apologia 1. pro Christianis. Mat. 25.41  justine Martyr saith, That the Devil shall suffer punishment and vengeance, enclosed in everlasting fire: and they are no bodies, but spirits.  
The truth of this is ratified by Christ himself: Go from me ye cursed, into everlasting fire, prepared for the Devil and his Angels.  
And the speech of Dives proveth this most true: 
Chrysost.  for it is no Parable, but History (as Chrysostome saith) Parabolae sunt ubi exemplum ponitur, tacentur nomina: that is, Those are Parables, where an example is propounded, and no names mentioned: he crieth out, and shall for everlasting, 
Luk. 16.24  I am tormented in this flame.  
And if any man will not believe this, I make bold to use against him, the words of Ruffinus, 
Ruffinus.  who saith, Si quis negat diabolum aeternis ignibus mancipandum, partem cum ipso aeterni ignis accipiet, ut sentiat quod negavit: that is, If any man doth deny that the Devil is tormented with everlasting fire, he shall one day be partaker with him of that fire, that he may feel that which he would not be brought to believe.  
But how this Corporal fire shall torment the Devils and the Spirits of the damned, I know not, and I trust never to know, and it is but curiosity to be too too inquisitive 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 unknown things, then to strive for uncertain.  
Compescat igitur se humana timeritas, & id quod non est, non quaerat, ne illius quod est non inveniat: that is, Let no man rashly meddle about these things that are not revealed, lest he findeth not the good of those things that are revealed.  
It being probable that there is in hell a Substantial and Corporeal fire, that vexeth both the souls and bodies of the damned, let us now see the difference of this fire from our elemental fire.  

Ignis infernimultum differt ab elementari.  This fire of hell differeth from our elemental fire in five respects.  
First, In regard of heat: Our fire in regard of hell fire, is but as fire painted on a wall, in regard of our fire.  
Oh it is a fierce and an intolerable fire.  

Exemplun.  We read of one, who (upon the violence of any strong temptation) would lay his hands on burning coals, and being not able to endure the same, would say to himself: O! how shall I be able to endure the pains of Hell fire?  

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

Esa 33.14.  Esay speaking of this terrible fire, saith: Who is able to dwell in this devouring fire? or, who shall be able to dwell in these everlasting burnings?  
Secondly, In regard of light: Our fire giveth a comfortable light, but the fire of hell giveth no light.  

Greg. Moral. l. 9 c. 46  Cremationem habet, lumen vero non habet, (saith Gregory:) It burneth, but giveth no light at all.  
It is a darkish fire (saith Basil) that hath lost his brightness, 
Basil. in Psal. 33.  but kept his burning.  
Phavorinus in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith: 
Phauor. in verb. hades  hades is a place void of light, and full of eternal darkness.  
Sophocles calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Sophoc. in Oedipo.  black darkness.  
Euripides calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Euripid. in Aristide. Theognidis gnomae. Eustath. in 1. Iliados Exo. 10.21  the house without Sunne-light.  
Theognis calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the black gates.  
Eustathius saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Hell is a dark place under the earth.  
The darkness of Egypt was wonderful and fearful: Wonderful, because it was so thick as it might be felt: Fearful, and therefore made the ninth plague of Pharaoh: yet that darkness was nothing to the darkness of hell, 
Jude 13.  which is called the Black darkness.  
The Poets, in regard of the darkness thereof, do compare hell to a certain territory in Italy, betwixt Ba●ae and Cumae, where the Cimerii inhabit: so environed with hills, that the Sun never cometh to it: whereupon this Proverb cometh: 
Cimerae tenebrae.  Cimeris tenebris atrior, Darker than the darkness of Cimeria. Whosoever he be, that loveth darkness more than light, shall have his heart full of darkness in Tophet.  
Thirdly, Our elemental fire burneth the body only, but the fire of hell burneth both soul and body, as ye have heard at large.  
Fourthly, Our elemental fire consumeth that which is cast into it, but the fire of hell doth always burn, and never consume.  
Fiftly, Our elemental fire may be quenched, 
Math. 3.  but hell fire can never be quenched: The chaff will he burn with unquenchable fire: their worm shall never die, 
Esay 66.  their fire shall never go out.  
As there is nothing that maintaineth it, so there is nothing that can extinguish it.  

Obserua●●o.  From all this we may observe the extremity & bitterness of the torments 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 ever was devised upon the earth. That Hellhound that murdered the King of France, had as heavy a punishment as this world could afford: for his arm that did that cursed act, was taken from his shoulder, his nails pulled from his hands and feet, his flesh piece by piece pulled from him with hot burning pincers, and in the end rend in pieces with four 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 wild beasts, or any thing more grievous 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 loss: and in poena sensus: that is, In the punishment of feeling: 
Idem.  the former whereof is the greatest (as saith Saint Chrysostome) this poena damni, this punishment of loss is more bitter than the pains of hell, yea, worse than a thousand hells.  

Poena damni.  This Poena damni, though it be a privative punishment, yet it hath a positive effect: For, to be deprived of joy, cannot but bring intolerable sorrow: 
Simile.  even as the absence of the Sun causeth darkness, so the want of God's presence bringeth inexpressible grief.  

1. Sam. 4.18.  When the Ark of God was taken by the Philistimes, old Eli with grief fell backward and died.  

Plutarc. in vita Demost.  Demosthenes took his banishment so heavily, that many times he would weep bitterly when he looked towards Athens, though he found much kindness 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.  Absalon took his banishment from his father's presence very grievously.  
If these exiles breed such sorrow, how fearful 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 consolation: in whose presence is joy, in whose pleasure is life: to be banished from the presence & loving countenance of the Lamb: from the fellowship of Saints and Angels: from all joys and felicity, 
Math. 25.  with that bitter sentence, Go from me ye cursed into everlasting fire, prepared for the Devil and his angels. Go from me: these are words of separation: ye cursed: these are words of obiurgation: into everlasting fire; these are words of desolation: prepared for the Devil and his Angels: these are words of doleful exemplification.  
This is the greatest part of the second death: for as the first death separateth the soul from the body, so the second death separates soul and body from the presence of the Lord for evermore.  
Oh what weeping and wailing will there be, when ye shall see Abraham, 
Luke 13.  Isaac, and jaacob entertained into the Kingdom of God, and ye yourselves shut out.  
Ye therefore spoke truly that said, The tears of hell are not sufficient to bewail the losses of heaven.  
Infoelicissimum genus infortunij, meminisse fuisse foelicem: that is, it is the unhappiest thing of all, to think that ever we were happy.  

Poeta.  Dura satis miseris memoratio prisca bonorum:  
It is misery enough, and though there were no more misery, to remember the joys we have lost.  

Terent.  As the old man in the Poet said, I have a son, nay, alas, I had a son; so the damned may say; We have a heaven, nay, alas, we had a heaven.  

Lysimach.  Lysimachus King of Macedonia warring against the Scythians, being enforced by extreme thirst, to yield himself into the hands of his enemies, after he had drunk cold water, broke out into these lamentable words: Good God, for how short a pleasure, how great a Kingdom have I lost? So the damned soul may say, Good God, for how short a time of pleasure, how great a Kingdom have I lost?  
And surely this is just with GOD, that those that separate themselves from him here, should be banished from him hereafter: That those that hate the Saints here, should be debarred their company hereafter: that those that crucify the Lamb here, should be cursed of the Lamb everlastingly hereafter.  
The second thing that maketh Hell torments so bitter and intolerable, is poena sensus: the punishment of feeling. 
Poena sensus.  Every member of body, and every faculty of soul, together tormented for ever.  
The eye afflicted with darkness, the ear with horrible and hideous outcries, the nose with poisonous and stinking savours, the tongue with galley bitterness, the whole body with intolerable fire: a fire that shall burn so violently, that the danmed shall prise a drop of water above ten thousand worlds.  
The faculties of the soul also shall be most piteously tormented: the memory with pleasures past: the apprehension with pains present: the understanding with joys lost: and in this faculty shall lie the worm of conscience gnawing, 
Miseria reproborummaxima.  which the Scriptures so often threaten to sinners: this worm is a continual repentance and sorrowful of rage, and desperation, by reason of their sins: and this worm or remorse shall chiefly consist in bringing to their minds the means and causes of their present calamities: how easily they might have been freed from hell, & how often they have been invited to heaven, and they would none, but now when they would they cannot. And this worm biteth and gnaweth on the bowels of these miserable men for evermore.  
The will also shall be most grievously tormented with a furious malice against God, and against the Elect. And in this their cursed estate, they shall recurs, curse God again, because he made them, and making them, adjudged them to death, and dying, they can never find death: they shall curse his punishments, because he punisheth them so vehemently: they shall curse his benignities, because they are sauced with contrary severities: they shall curse CHRIST'S blood shed upon the Cross, because it hath been available to save thousands, & nothing available to save them: they shall curse the Angels in heaven, and the Saints in bliss, because they shall see them in joy, and themselves in torment: cursings shall be their hymns, and howl their tunes: blasphemy shall be their ditties, and lachrymae their notes: lamentations shall be their songs, and scriching their strains: these shall be their evening and morning, yea mourning songs: Moab shall cry against Moab: father against child, and child against father that ever he begat him: vae, vae, vae, Revel. 8. Vae prae amaritudine, vae prae multitudine, vae prae aeternitate poenarum: that is, Woe in regard of the Bitterness, woe in regard of the Multitude, and woe in regard of the Everlastingness of the torments of Tophet.  
Now therefore I may truly say of all the damned crew, as our Saviour said of judas, 
Mat. 26.24  It had been good for him if he had never been borne. So it had been good for the damned, if they had never been borne: or if they must needs have a being, they had been toads or serpents, that so they might never have known these unspeakable sorrows of Tophet.  
I cannot but muse at a company of wicked hellhounds, that will use these execrable words: Would I ware damned if ever I knew of this or that: God damn me body and soul, if I do it not: Alas, alas, full little do these wretches know what it is to be damned, if they did understand aright, they would be hanged up before they would use these fearful speeches: unless they meant with the moth-flie, never to be at quiet, till they have clipped their wings in those flames.  
I therefore conclude this part with the admonition of Prosper, 
Prosper de vita contemplativa, l. 3. c. 12.  who wisheth all men to think, how great an evil it is to be excluded the presence of God, to be banished from heaven, and cast into everlasting fire with the devil and his Angels, to see no light, but feel excessive heat, to be drowned in the deep Lake of Gehenna, and to be eternally torn with most greedy worms: To think on these things (saith he) is a sure way to renounce all vice whatsoever: and he that will not be brought to lay to heart these, I leave him to feel the smart of them for everlasting.   

The sixth part of the Description of Tophet, is set down in these words, 
The 6. part And much wood. observat.  Much wood.  
Wherein is noted the eternity of the torments of Tophet.  
The Perpetuity of these torments is every where mentioned in the book of God.  
The Prophet Daniel speaking of the condemnation of the wicked, 
Dan. 12.2.  addeth perpetuity to their shame: saying, Some shall awake to perpetual shame and contempt.  
Saint Mark speaking of the vexing worm, 
Mar. 9.24.  addeth Perpetuity to the gnawing of it: their worm never dieth.  
Saint Paul addeth to the perdition of the wicked Perpetuity also: Their perdition is everlasting, 2. Thess. 1.9.  

jude.  Saint Jude addeth the like: That they suffer eternal fire.  

Reu. 20.10  And Saint john doth add unto the lake perpetuity: The Devil was cast into the lake, where he shall be tormented day and night for evermore.  
Thus we see that the torments of hell are infinite, 
Reu. 9.6.  ratione finis: without end: and though they seek death, yet find it they shall never.  

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 pain: but alas, he must not have it: So in hell they shall cry for death, and go without it.  
As the Psalmist speaketh of God's mercy, 
Psal. 136.  That his mercy endureth for ever; so the damned may say of his justice, that his justice endureth for ever.  
There were some comfort to the damned souls, if these their torments might have end, but that shall never be: that is that that breaketh the hearts of the damned: no torment in hell comparable to this of perpetuity: what, never have end, never? O this is such a torment, that the damned themselves are not able to express.  
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 express their torments?  
O (saith a heathen man) God shall once give an end to these evils: but the damned shall never be able to say this. For, (as Gregory saith) Mors miseris fit sine morte: finis sine fine: 
Gregor.  defectus sine defectu: quoniam mors semper vivit, & finis semper incipit, & defectus deficere nescit: that is, The death of the damned is such as shall never die; their end shall never end; and their destruction, a perpetual confusion.  
No marvel therefore if Saint Bernard saith, 
Bern. de consid. ad Eugen. li. 5.  Horres in manus incidere mortis viventis, & vitae morientis: that is, It is a terrible thing to fall into the hands of living death, and dying life.  
If there might be an end of these pains, it were something, though it were after so many millions of years, as there are drops of water in the sea, stars in the firmament, motes of dust upon the earth, and as there have been moments of time since time began: but this cannot be granted: but when the Lord doth give over his being, then and never before then shall the damned be discharged, though the blockish Catabaptist persuadeth the contrary.  
The reason of the perpetuity of these torments, is threefold.  
The first, Drawn from the Majesty of God offended: an infinite Majesty offended, an infinite torment imposed.  
The second, Drawn from the state and condition of the damned: For as long as they remain sinful, so long shall they remain tormented for sin: but in hell they ever remain sinful, therefore in hell they shall ever be tormented.  
Sin is like oil, and the wrath of God like fire: as long as the oil lasteth so long the fire burneth: and so long as they are sinful, so long for sin tormented; therefore for ever damned.  
For most sure it is, that in hell there is neither grace nor devotion: the wicked shall be cast in exteriores tenebras extra limitem divinae misericordiae: They shall be cast into outward darkness, out of the limits both of grace and mercy. Though their weeping in hell may seem penitentiary, yet they do but lugere poenas non peccata: they do but mourn their sorrows, not lament their sins.  
And though Dives his prayer for his brethren may seem to proceed from a charitable soul, yet it was not for their good, but for his own: for he knew that if they should come to hell, (his lewd and vicious example being part occasion thereof) his torments should be doubled, nay centupled upon him.  
In hell therefore, there being neither grace nor devotion, but still affected iniquity, their torments must be everlasting.  
The third reason, Drawn from that stinging attribute of God's justice: because life was offered them here, and they would none, it is just with God, that when in Hell they beg it, they should go without it: yea, that they should seek death, and never find it.  
Once they were offered salvation, being gone in Adam, but that offer being neglected, let them never look for another.  
O if this long torment were always thought upon, it would make us use this short time of our life better: they are Spiritual lunatics, and worse than mad Bedlomites, that will purchase an eternal torment for so short a pleasure.  
I beseech you therefore (beloved brethren) for your soul's sake, which should be more worth unto you than a thousand worlds, let not these infinite torments be passed over with a short or shallow consideration, but write the remembrance of them in the inward parts of your souls with the Diamond of deepest meditation, that so this Tophet may never be your destruction.   


The se●enth and ●●st part. ●he breath ●f the lord 〈…〉 c.  The seventh and last part of the Description of Tophet, set down in these words: The breath of the Lord like a river of brimstone doth kindle it. In which words there is not only a Prosopopeia in the breath, but a Topographia in the brimstone used: both which figures do notably express the furious indignation of the Author, and the fierce severity of the act: the Author or Inflictour of all these fearful punishments is the Lord God offended, at whose anger the Heavens do melt, the Earth quakes, & the whole Creation trembles, into whose hands to fall, is most fearful, 
Heb. 12.29  For the Lord our God is a consuming fire.  
The Lord is the decréer, appointer and commander of all these fearful torments: and the Lord doth execute them upon the damned, both immediate, immediately from himself: & mediate, mediately by his instruments, as by the devils, fire, darkness, stinch, and other creatures.  
Fear therefore (in the fear of God) this fearful and terrible name jehovah: that at the day of need, ye may find him a mild and gentle Lamb, 
Revel. 5.  and not A roaring Lion of judah.  
The severity of punishment is set down by a double allegory, Breath, & Brimstone.  
To express the rage and tyranny of Saul against the Lambs of JESUS, this word is used in the Acts: And Saul yet breathing out threatenings and slaughter against the Disciples of the Lord, 
Act. 9.1.  etc.  
So here to express the furious indignation of the Lord against sinners, the Breath of the Lord is used.  
Like a river of Brimstone.  
The perplexing property of brimstone is to burn, Darkly, to grieve the sight: Sharply, to afflict the more: Loathsomely, to perplex the smell.  
We read in the Scriptures, that the Lord being much provoked, punished not only with fire, but with burning brimstone, which is ten to one more terrible.  

Gen. 19.24.  As upon Sodom, he reigned fire & brimstone from heaven.  

Ezec. 38.22. Psal. 11.6.  I will rain upon him a sore rain, hailstones, fire and brimstone.  
Upon the wicked God shall rain snares, fire and brimstone, and stormy tempest, this shall be their portion to drink.  
The beast, and the false Prophet, 
Apo. 1●. 20.  both alive, were cast into the Lake of fire and brimstone.  
Oh who can express now the lamentation of Tophet, for the breath of the Lord like a river of brimstone doth kindle it!  
As this should be of power to keep you from the least iniquity: so it should possess you with the knowledge of the right nature of sin: that it is the most odious and loathsome thing in the world: A stinking carcase stinketh not so in the nostrils of man, 
August.  as a polluted sinner stinketh in the nostrils of almighty God.  
As Plato saith of virtue: That if it could be seen with a bodily eye, 
Plato.  it is so splendid and glorious a thing, as all the world would be ravished with the love of her: So may I say the contrary of vice: That if sin could be seen in his own colours, and in his right Nature, all the world would loathe, and utterly detest it.  
But miserable man (the more is the pity) conceiveth not aright of sin, one would think that Adam had committed but a small sin in eating the forbidden fruit, at the entreaty of Eve, yet he and all his posterity guilty of eternal death for the same: One would think that that poor man had committed but a small fault, In gathering a few chips on the Sabbaoth day: (we have fouler matters committed on our Sabbaoths, and go unpunished) yet he was stoned to death for his labour: one would think that Ananias detaining part of the money, 
Act. 5.  and maintaining the contrary with a lie, had committed but a small fault, yet he was struck dead for the same at the feet of Peter: one would think that an idle word were but a small sin, yet of every idle word that men shall speak, a great account must be made for the same.  
And as men conceive of sin, so they imagine of punishment, they think that the Lord will not deal so severely with them; and yet my Text saith, That the breath of the LORD like a river of brimstone doth kindle it: The terror of whose wrath is indurable.  
Hearken here all you that make but a sport of sin, look upon your punishments prescribed: 
Zach. 5 8.  the least sin that ever you have committed (being weighty as lead) is able to sink your souls down to damnation.  
Cease therefore from evil, and do that which is good: Cast away the works of darkness, and put on the armour of light: hate the little sin as well as the great, an idle thought as well as blasphemy: make much of offered grace to salvation: Christ now knocketh at the door of your souls, and would gladly come in and dwell with you: 
Pro. 8.  For it is his delight to dwell with the sons of men: shut him not out as did the Bethleemites: Bid him not be gone, as did the Gadarens, but Be ye open ye everlasting doors, that the King of glory may come in; that you having given him entertainment here, he may do the like by you hereafter, placing you with the sheep on his right hand, and singing this blessed haruest-song unto you, Come ye blessed of my Father, inherit the kingdom prepared for you from the beginning of the world. To the which most blessed place of glory, the LORD bring every soul of us at the day of our death and dissolution; and that for JESUS 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 Heaven and Earth, this day and ever, Amen.   
FINIS.   

AN EARNEST AND ZEAlous Prayer, to be saved from the damnation of TOPHET.  
O Most glorious everliving, and everloving Lord God, the fountain and wellspring of all our happiness, we thy poor servants (unworthy, in regard of our manifold transgressions of the least of thy blessings) do most humbly fall down before the throne of thy dreadful Majesty, confessing in the bitterness of our souls, the baseness and vileness of our estates by sin: O Lord, ashamed we are to come before thee that are nothing but sinful corruption and abomination, but thou a majesty most pure, in comparison of whom the Angels themselves are counted impure: we dare not therefore (being thus loathsome and abominable) presume to present ourselves before thee, as in ourselves, but in thy manifold mercies, and thy Son jesus Christ his merits, in whom thou art delightfully pleased with all that faithfully call upon thy name.  
Lord in thy Son behold us, we most humbly beseech thee, accept us in his worthiness, cleanse us in his blood, justify us in his righteousness, sanctify us with his spirit, and in his most precious death free us from the damnation of hell. O till these comfortable tidings be sealed up to our souls, how perplexed are we! O how do our hearts quake and tremble till we have found the salvation of thee our God Reject us not (O heavenly Father) that fain would, as be saved of thee, so uprightly serve thee: we plead now and ever as for pardon so for grace, whereby we may in plentiful manner, bring forth fruits worthy of amendment.  
Lord keep us in body and soul to thy everlasting Kingdom and salvation, Lord preserve us from the terrible torments of Tophet: O what shall become of us, if we for our sins, when we die, be thrown into that Lake that burns with fire and brimstone, so bitterly, as forceth screeching and screaming continually! Lord deal not with us according to our sins, and thy justice, but in the multitude of thy mercies, save our souls alive: O consider the terrors of our troubled souls: Let not the groans of our hearts be despised, but suffer them to pierce the heavens for a blessing: O thou that art the God of endless compassion, cast us not away from thy presence, we are the workmanship of thine hands, O Lord confound us not: O Lord (that delightest not in the death and damnation of a sinner) be moved to show pity upon us: O Christ our blessed Saviour, make intercession to God the father for us, speak by thy gracious spirit peace to our disquieted souls, bind up our broken hearts, give us that we may clearly see our names written in the Book of Life: and our souls released from the fearful damnation of Tophet.  
To this end (gracious God) remove all sin from our souls, and plant in the garden of our hearts, all those spiritual and heavenly graces that are proper and peculiar to thine Elect, that we may be always a sweet smelling savour before thee: give us faith in thy promises, love to thy Majesty, zeal to thy glory, obedience to thy laws, and guide us daily by thy blessed spirit into all truth and godliness: Lord give us to be out of love with the vanities of this life, to hate every work of darkness, the little sin aswell as the great, quicken us (O Lord) by thy quickening Spirit: O give us hearts to be inflamed with the love of thy truth, O that we could hunger, and thirst after grace, as the chased heart doth the running brook, O that we could experimentally say with thy servant David, that all our delight is in thy commandments.  
Thus (O Lord) we receiving grace from thy Majesty, to repel the fiery darts of the Devil, and to fly even from every apparition of evil, so doing we may reap much comfort to our souls in this world of trouble, and at the fearful day of judgement, we may be 〈◊〉 from the lamentable tortu●●● 〈◊〉 ●●phet, where howling and yelling 〈◊〉 be for evermore, and that for jesus Christ's sake thy Son our Saviour: to whom with thee and thy most glorious Spirit we desire, even from the bottom of our hearts, to have offered up all thanksgiving and praise both in heaven and earth, this day and evermore, Amen.  
FINIS.