hells destruction. by the lady eleanor douglas eleanor, lady, d. . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing d ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing d estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) hells destruction. by the lady eleanor douglas eleanor, lady, d. . p. s.n.], [london : printed in the year . place of publication from wing. reproduction of the original in the harvard university library. eng hell -- early works to . prophecies -- early works to . a r (wing d ). civilwar no hells destruction. by the lady eleanor douglas. douglas, eleanor, lady c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion hells destruction . by the lady eleanor douglas . apocal. behold , the devil shall cast some of you into prison , that you may be tryed ; and you shall have tribulation ten days , &c. printed in the year . hells destruction . behold , the devil shall cast some of you into prison , that ye may be tryed ; and ye shall have tribulation ten days , &c. apoc. most learned and honored iudges , with whom so precious restles time , of which as who can be over frugal , shunning therefore multiplicity ; long process but wearisom to the wise : seeing then our laws how ballanced with gods law its profound precepts , said to be founded thereon , and reason in its purity consonant thereto , otherwise hath with it no affinity . emboldens to present this paradice posey , durable presidents which too circumspect wherein ye cannot be , hereof as ensues . adam that first lord chief iustice or iudge , before whom the lord god brought every creature formed of the earth , to see what he would call them ; and whatsoever he called every living creature , that was the name thereof : of a certain admits of no wrong or contrary names whatsoever in any courts of record to be legal or answered unto . as these inform , accords with the former , the iudge of quick and dead ; where demanded first , what his name was ? before obtain'd a pass for that baptized herd the gentiles prototype doubtless , the devil his godfather ; who made answer , saying , legion , for they were many ; he resident ( as it were ) in hell , among the graves distracted , &c. thus as we see and know irrational creatures , these of several kindes retain their proper names ; and very devils not debarred theirs . nevertheless that dominion have over them , man the little world , to angels not much inferior , deemed no little vvonder , as though confined to a lower region then they , suffer our selves , worse then bruits undergo names enjoyned utterly false , instanced as here the dead childe like in stead of the living laid in her bosom , disputed in solomons presence ; whereby no less then bereft both of her good name and liberty , witness this their erroneous vvarrant of arrest , ecce vera copia . eleanor lady davers alias douglas , committed to woodstreet-compter by steedman officer to the lord major ( july . ) . as true that might have stiled her lord major , &c. for any relation between davers and douglas : but by a non-sence alias a seeming connexion far from holy vvrits example , slime in stead of morter , and brick-bats for firm stone , with it dispenses not ; confusion of that consequence . vvhence follows next simon magus alias peter , &c. saints and devils become fellows ; also fool and racha : what not ? as out of the path of his commandments : of warrants that latitude allowed them , one name because lighted on , matters not how many false beside , so at all with logicks definition or reason , agrees not , authorized by the proviso ( alias ) the meaning of it ; sometime or otherwise &c. though she never afore at any time called by the aforesaid name belonging to another tribe or family ; he that calls the stars by their names ( as it were ) male and female , those lights : where joyns names , no such bills of divorce tolerates neither what antiquity or custom either occasions , as referred to those judicious , the sequel of what concernment . lastly wherwith even whose additionals abraham & sarahs , consists but of a letter both alike old and new consenting in one . also paul for saul , one so cautious that way , witness in mentioning the said patriarks blessing as well observes , saying , not seeds , as of many , &c. but seed , &c. and so much for that , they would have said , &c. in stead of alius : all they can alledge or say for themselves so contradictory to sense and verity , better to be justified by some blinde slow belly cretians such vipers , then by those interested in the name of christians , who would be unwilling to subscribe to any other . and hereupon of her false imprisonment undergone ; so many years , if when the cause of the law ceases , then ceases the law it self : wherefore when the adversary detains the work , for which the bond was entred into , occasioned it , why should he keep it , and her person in hold both ? or by what iustice and equity stands such an execution any longer afoot or in force , she having been since put to the charge for imprinting the same all over , for which was acknowledged the said obligation of sixty pounds , no benefit whereby accrewing to her , by a certain printer , one pain , upon whose importunity and protestation 't was obtained . another quaere , since scandalous names bear action to be termed bankrupt , &c. why unjust cut-throat actions what the adversary pleases , no redress in that case ; as amounting to hundreds no few by this broken printer and his consorts , the burthen of them , no short furrows plowed , &c. by city unmerciful adonizebeks , unmindeful of his confession , as hehad done , god had requited him , threescore and ten had dismembred them , &c. and abimelech how rewarded , doing execution on his seventy brethren , a woman his executioner ( judges . ) laying on himself ( as it were ) violent hands , caused one to slay him , not impertinent here to unmerciful executions . vvith the milstones lighting on his head , a presaging to the press , and majorship both , by those several tables under which so many fed by him , of his thumbs to be pared and great-toes . and what figs and grapes such thistles and thorns produces , proceeding therewith the plot of this cut-throat fellow ; which aforesaid arrest in his own house , who to draw her thither fain'd had lost the copy , &c. the ready way for compassing their desperate ends , supposed in having her life at mercy , being sent to the compter , lock'd into her chamber by the keeper : not long after ( she all unready , &c. ) between two of them carried down thence , instantly shut and bolted was into the dungeon-hole , hells epitomy , in the dark out of call or cry , searching first her coats pockets : frustrate that way , with the key took away the candle , there left in their pest-house on the wet floor to take up her lodging , beyond any draught , by so many poysonous vermin harbored : like disquieted spirits setting up fearful several notes , coursing about , &c. about an hour after , when ▪ as no need of sun , moon or other ( anno . july . ) whereof notice extraordinary taken about the city , they brought her again to a chamber , that night till day break , the heavens without intermission flashing out lightnings , as noon-day ; the element like a casemate standing open , without thunder at all , or any rain , those continued fire-works notwithstanding . vvhich time twelve-moneth that adonizebek lord major was committed to the tower , and his brethren ( anno . ) when the armies unexpected arrival at the whitsontide , &c. as for the perfideous printer how hapned with him , soon spued out of house and home , his vvife within few days dead , in whose brothers unhappy name the bond taken . and so when the smoaky bottomless pit to be opened , the purifying days over , oppressed captives , seasonable for elevating their weary heads , signs in heaven and earth , sea and waters , contribute their testimony , no mute obscure tokens , like the floods voice uttering theirs , unbound as it were , clapping their hands for company ; perplexed people at their vvits-end ( luke . ) on all sides in that unparalleld thraldom , mutinying , then these uncircumcised their commissions date expired : as he that reads that magna charta the prophet isaiahs good tidings for them bound , &c. those doors to be unbar'd . of which groaning days thus , alluding to their moneth of travel the tenth , or lying in , paralleld with the ten persecutions , ten days shall have tribulation ; the mysterious beasts reign , crown'd or mitre'd with his ten horns , charged with open blasphemy , spewed out by so many heads , against the tabernacle , the presence , &c. opening no narrow throat , repaid lex talionis , that leads into captivity , &c. rev. . and so much for the year of redemption , arrived that haven , tokens of it likened to the springs infallible messengers of summers approach , the fig-tree and the rest , proclaimed by heavenly heralds , which powers above shaken , like those boughs , others bids beware the tree or ax. vvitness our new star in cassiopei , the french taking essay of its influence , that herodian massacre not long after it , seen years before the year . the heavy day of reckonings forerunner ; of which great-seal day john heard the number ( rev. . ) even sealed the year of god ao dom. . observing the motion of the former , that in the east years afore jerusalems ludgement , the numbred time of our captivity or coming out of heathen babylons purgatory , of whose habeas corpus sealed vvrits a discharge thence of the restless abyss , touching obligations sealed and the like : these an express command ( rev. . ) commanded henceforth not to harm or touch any such , but those branded or charged with murther and theft , &c. ( ver. . ) breach of his law , the commandments . and for this time so much , prefixt fixt or set times though said to be but a certain time for an uncertain , and the like , questionless of highest concernment those undervalued most , or least in request , because flatters not or torments them , termed wilde notions and brainsick , &c. likewise for uncertain names on record , darius as it were for david ; like that dispute about her having five ( ioh. ) bidden go call her husband : whence follows , if davers one , then ( otherwise ) called douglas , he none of hers either . as sarthermore for tedious apprentiships their farewel , together with that granted , what is not true is false ; ergo , libel bastard slips , and sinister actions imposed on his people , unlawful to be fathered on gods vvord , his law thereon either erring not in a tittle . finis . from the fleet . easter . notes, typically marginal, from the original text notes for div a e- consisting of about foot and horse , the length of times foot , the distracted time aged ear ● years , he legton also , &c. the dutch stiled gravs and boors their late loss put into the reckoning , mat. . mark . luk , &c. cap. . luke . revel. . shewing they have a king 〈◊〉 them , &c. ( of the roman faction ) where those cald cavaleers or royalists , and coyn dollors and half crown pieces adored ( daemoniae ) ( he heard the number of them ) with pieces of ordnance , the fleet or navies preparation by those hideous hieroglyphicks signified , &c. tormenting tophet: or a terrible description of hel able to breake the hardest heart, and cause it quake and tremble. preached at paules crosse the . of iune . by henry greenvvood, master of arts, and preacher of the word of god. greenwood, henry, b. or . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) tormenting tophet: or a terrible description of hel able to breake the hardest heart, and cause it quake and tremble. preached at paules crosse the . of iune . by henry greenvvood, master of arts, and preacher of the word of god. greenwood, henry, b. or . the second edition corrected and amended. [ ], , [ ] p. imprinted by george purslowe for henry bell, and are to be solde at his shop without bishopsgate, london : . caption title reads: "an earnest and zealous prayer, to be saued from the damnation of tophet" has caption title. reproduction of the original in the folger shakespeare library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of 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these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sermons, english -- th century. hell -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - john pas sampled and proofread - john pas text and markup reviewed and edited - pfs batch review (qc) and xml conversion tormenting tophet : or a terrible description of he●l , able to breake the hardest heart , and cause it quake and tremble . preached at paules crosse the . of iune . by henry greenvvood , master of arts , and preacher of the word of god. the second edition corrected and amended , esay . . tophet is prepared of old ; it is euen prepared for the king : he hath made it deepe and large : the burning thereof is fire & much wood : the breath of the lord like a riuer of brimstone doth kindle it . london imprinted by george purslowe for henry bell , and are to be solde at his shop without bishopsgate . . to the right worshipfvl and my very deare friends sir lestravnge mordavnt of massingham hall in the county of norfolke knight baronet , and lady fravncis mordavnt bed-fellow , henry greenvvood wisheth all increase of grace in this life , and eternall life in life to come . it is , and hath beene long since ( right worshipful ) the custome of the learned , that when they commended to publike view ( therein ayming at cōmon good ) their christian paines and diuine indeuours , ( knowing that the truth hath , and alwayes had many oppositions and detractions ) to present them to men of high place , and well affected in religion , that so their works might passe with lesse feare , and danger of disgrace and opprobrie : i ( though vnlearned ) making bold to imitate their christian policy herein , haue presumed to present that doctrine to your worships eies , that lately in publike place was sounded in your eares , both of which senses are great instruments in the furtherance of our soules in the way of gods kingdome ; for as the eare conueieth grace to the affections of the soule , so the eye bringeth much matter to the vnderstāding of the mind ; nay , the eare cannot so often be an auditor , as the eye an oratour to the conscience . for which cause ( your worships nothing more affecting than growth in grace and religion ) i haue attempted to commend to your often considerations tormenting tophet , for as nothing allureth the heart to grace , more than gods mercies , so nothing more preualent against sinne , than his fearefull and terrible iudgements . if therfore your gracious worships shall vouchsafe to accept of these my poore presented paines , it will giue content to mine own heart , and ( doubtles ) answerable comfort to your owne soules . and to conclude , as the lord hath abundantly blessed your worships with graces internall , and blessings external ; so ( to vse the words of the apostle ) the very god of peace sanctifie you still throughout , and i pray god that your whole spirits , and soules and bodies , may be kept blameles to the comming of our lord iesus christ , amen . from hempsted in essex , aprill , . . your worships alwayes ready to bee commaunded in the lord , hen. greenvvood . to the christian reader . christian reader , i commend to thy charitable view , this terrible and lamentable description of hell , a subiect most necessary in these dayes , wherin iniquity hath gotten the vpper hād : the greatest part of mankind laboreth of this dangerous disease , namely , hardnes of hart and contempt of all grace , i therefore for the remouing of this damnable euil , haue prepared this tormenting corrasiue . blame mee not if i be too bitter in denouncing gods iudgements against sinne , the presumption of the time compels me , this onely is the ayme of my intention herein , that many may bee saued from the damnation hereof . let not the quotations of latine and other tongues offend thee , but know this they are but as country stiles , stepping ouer them thou losest not the way by them , for their expositions follow them . thus commending this tractate to thy christian consideration , and thy self to gods most blessed protection , i rest thine euerlouing and vvelvvilling brother in the lord , hen. greenwood , ¶ tormenting tophet , or a terrible description of hell , able to breake the hardest heart , and cause it quake and tremble . esay . . tophet is prepared of old ; it is euen prepared for the king : he hath made it deepe and large : the burning thereof is fire & much wood : the breath of the lord like a riuer of brimstone doth kindle it . albeit the lord in the beginning created man in glorious manner , omninō ad imaginem sui , ratione sapientem , vita innocentem , dominio potentem , altogether after his own most glorious image , in purity , and in perfection of holinesse both in soule and body : yet withall , he gaue him naturam flexibilem , a mutable and changeable nature , creating him inpotestate standi , seuposse cadendi : in power of standing , and in possibilitie of falling : power of standing , that he had from god his creatour , possibility of falling , that he had from himselfe , being a creature . a reason whereof s. augustine giueth in his booke of confessions : because the lord created man ex nihilo : of nothing : therefore hee left in man possibility to returne in nihilum : into nothing , if he obey'd not the will of his maker . and as basil sayth , si deus dedisset adae naturam immutabilem , deos potius quàm homines condidisset : id est : if god had giuen adam an immutable and vnchangeable nature hee had created a god , not a man : for this is a mayne trueth in diuinity , immutabiliter esse bonum , proprium soliusest dei : id est , to be immutably , and vnchangeablie good , onely proper to god. adam therefore being thus created , that hee might eyther stand or fall , by the diuels subtill suggestion , and by the abuse of his owne free will , receyued a double downefall , the fall of sinne by disobedience , and the fall of death by sinne , the last fall being the wages of the first fall , as ye may reade in the last verse of the sixt to the romanes , the wages of sinne is death . the lord therefore hauing pitty vpon this his miserable estate , vouchsafed in his sonne to shew mercy vpon some by election to saluation : as to shew iustice vpon other some by reprobation to damnation . according to which irreuocable decree , the lord hath prepared euen from the foundations of the earth , answerable places : a glorious habitation for the one , and a terrible dungeon for the other . which generall truth is confirmed in the words of my text , hauing particular reference to the reprobat assyrians . for as the lord in his mercy doth promise in this chapter to his people repenting them of their sinnes , manifold blessings , spirituall and corporall , temporall and eternall : so doth he threaten in his iustice terrible vengeance to their enemies , the idolatrous babylonians and assyrians , not onely temporall , but also eternall , not to the meane subiect alone , but to the king himselfe , saying : tophet is prepared of old , it is euen prepared for the king , &c. not to insist therefore too long vpon introductions , lest it should be sayde to mee , as once a flowting cynicke sayde to the citizens of myndus , a little city with great gates : shut your gates lest your city runne out : i come to the text it selfe , which containeth in it a terrible and lamentable description of hell , prepared of olde for the tormenting of all vngodly people of the world , of what estate or condition soeuer they be , euen for the king. for tophet is prepared of olde , it is euen prepared for the king , &c. in which terrible description of hell , i obserue so many seuerals , as the beast had heads in the reuelation , that must be tormented in her . 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 : 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 olde . tophet is prepared of old . 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 : 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 : 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 , concauum , passis brachijs , ad excipiendos infantes sacro nefario destinatos , 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 : 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 , 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 chemmarims , because they were smoked with the incense offered to idols , of whom yee may reade , . king. . . hos . . . sephan . . . this 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 , 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 . but 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 moloch , they did tympana pulsare , 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 , 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 : a place without light : which expresseth the dolour of hell : as sayth chitreus . it is called auernus : 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 pittious outcries of the condemned . 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 terrour , namely , tophet , the dungeon of hell is described . 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 continuall : and this is hell. in hell ( sayth s. austine ) there is vermis conscientiae , ignitae lachrymae , 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 : 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 . vermis & tenebrae flagellū , frigus & ignis : daemonisaspectus , scelerum , confusio , luctus . tertullian in apologetico , 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 , i am tormented in this flame . this is miserable tophet , prepared for all vngodly people of the world . vse . the meditation of these torments should breake our stony hearts in peeces , and strike vs into such a dismall dumpe , 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 . plangite igitur plangenda : bewayle your sinnes therefore that ought to be lamented : 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 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 , doth ingemiscere ac lachrymare dies noctesque , mourne and lament night and day , vntill shee be restored to liberty : so we that were once aues paradisi , 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 vse terrible tophet should cause vs willingly to embrace the counsell of the psalmist : to stand in awe and sinne 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 : 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 . it 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 . this made paul indeuour to keepe 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 , 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 . 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 . 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 , 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 . as a princely magnificence requireth that a king haue a beautifull pallace 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 , 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 : 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 , foole , shall bee worthy to be punished with hell fire . 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 . of matthew is very pregnant for this purpose , where the word it selfe is vsed : 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 , no god , no deuill : as that noted foole , that said in his heart , there is no god. with all epicures , that think there is neyther time nor place , either of heauen or hell after death : that sung that cursed epitaph of sardanapalus . ede , bibe , lude : charum praesentibus exple delitijs animum , post mortem nulla voluptas eate , drinke , and be merry : for after death there is no pleasure : they say true , for after death they shal find smal pleasure in tophet . this doctrine conuinceth also all heretikes that deny both resurrection and iudgement , nineteene seuerall sorts whereof are reckoned vp together all on a row by that learned writer danaeus : the appellites , archontikes , basilidians , bardesanists , caians , carpocratians , cerdonians , heraclites , hermians , marcites , marcionites , ophites , proclians , symonians , saturninians , sethians , seuerians , seleucians , & valentinians . seeing then that hell is already prepared , and standeth ready to receiue vse to torment all that worke iniquity : seing there is but a twine threed betwixt the soule of a sinner , and this scorching flame : o how should this prepare vs for the kingdom of heauen ? paratis patet ianua , imparatis clauditur : this is sayd for heauen : the prepared virgins enter in , the imprepared , not . imparatis patet ianua , & paratis clauditur : and this is sayde for hell : the imprepared enter , the prepared , not . but , alas the presumptuous security of this our age : mē liue as though there were no hell ; or if there be , as though it were afarre off , and yet notwithstanding it followeth them as neere as the shadow doth the body : death and hell both follow close the person of euery sinner : death to deuoure the body , and hell to swallow vp the soule . yet for all this , the wicked wil sport themselues in their sinnes , and iouiall be in their iniquities : but marke the end , nouissima illarum est mors : the end of these wayes is death : as wel noteth that iust and vpright man iob : they reioyce in the sound of organs , and in a moment they goe downe into tophet : they say , peace , peace , when tophet is prepared to take away their soules . o that carelesse people would consider this : it would make them liue so precisely , as though it were the last moment they had to liue : it would make them cry out in the terrors of their soules with the iaylor , o what must i doe to bee saued from the damnation of tophet ? the third thing obseruable for the certainety of this place of torment , is the antiquity of the same : of olde . non casu aut fortuna parata erat tophet , sed certo iudicio omnipotentis definita : id est ; tophet was not casually prepared , but in the determined counsell , and decreed purpose of god : not lately founded , but from the foundations of the earth , before man or angell was created . for hells antiquity , i referre you to the second of peter , the second chapter and fourth verse ; where it is sayd : if god spared not the angels that fell , but cast them downe to hell : now they could not be cast into that which was not : therefore hell was ordayned before the fall of angelles : for the lord ( who beholdeth all things , past , present , and to come , vno actu , vno ictu , simul , & semel , at one and the selfe same present ) foreséeing what would become of angels and men , pre-ordayned answerable places : for those whom hée hath elected in christ , heauen he hath created of olde : and for those whom he hath left to glorifie his iustice , tophet is prepared of olde . where wee plainely sée , that the lord hath irreuocably decréede of the state of angells and men , before all worlds , for heauen , and for hell : as there are but two wayes , so there are but two ends , saluation and damnation , heauen and hell. idle is the opinion of rome , concerning their inter media loca , middle places , twixt heauen and hell . the peruerting papist hath added to tophet thrée subterrestriall places more : purgatory , lymbus infantum , lymbus patrum . purgatorie , for those that die in their veniall sinnes , and light transgressions : and for those which haue their sinnes remitted , but not satisfied for the punishment . and they place this next to tophet , where there is both poena damni , and poena sensus , punishment of losse , and punishment of feeling ; this lasteth not euer , but for a time : for it shall be dissolued at the comming of christ to iudgement . lymbus infantum , where children remayne dying without baptisme . and this they place next to purgatory ; where there is poena damni , but not sensus , the punishment of losse , but not of féeling : and this lasteth for euerlasting . lymbus patrum , where the fathers were before christs comming . and this they place vppermost : where there was poena damni , but not sensus , the punishment of losse , but not of féeling : but this was dissolued long ago , by christs descension into hell. thus you see how the pope by these his lies and fopperies , thorowly proueth himselfe the most deare childe of the deuill , the author & founder of all lies . but let euery christian take this for an inalterable truth , that there is but election and reprobation , grace and sinne , the narrow gate , and the broade way : but two ends , heauen and hell ; to one of these must all flesh goe . athanasius speaking to this point , sayth : impius in duas partes discerpitur , & vt ad duo loca discedat , condemnatur : that is , a wicked man is distracted in two parts , and condemned to two places , his body to the graue , and his soule to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , to hell. séeing then that the lord hath prepared tophet of olde , and the decree of god is gone out vpon all flesh , eyther for heauen or for hell : this should hasten vs carefully to worke out our saluation with feare and trembling , and to make sure our election : for what if we haue all the world , and be cast into tophet ? what shall become of vs ? it had been better for vs neuer to haue béene borne . obserue ( i beséech you ) the carriage of the apostles in the gospell , when they heard that one of them should betray their lord and master christ , & woe worth that party that should doe that cursed act : it had béene good for that party neuer to haue béene borne : they were all amazed and astonied , and could not bee at quiet , till they knew who should doe that damnable déed : they came therefore to our sauiour , saying : numquid ego domine ? is it i , lord ? another , is it i , lord ? so we hearing , that hell is prepared of old , and the greatest part of mankind ( as shall bee shewen hereafter , ) shall bee swallowed vp of her : oh this should make vs carefull , first , and aboue all things to seeke the kingdome of god , and the righteousnesse thereof , that wee may see our selues in the number of those few , whose names are written in the booke of election , and not in the number of those that shall be tormented in tophet . let vs resolue with the psalmist , not to suffer our eyes to sléepe , nor our eye-liddes to slumber , nor the temples of our head to take any rest , till wee haue found the saluation of our god , our soules sealed to the day of redemption , and freed from the damnation of tophet . but where is this religious care and godly resolution ? o the dissolute and desperate course of this our sinnefull age : men put their saluation to a hazard with ludouike , si saluabor , saluabor , si damnabor , damnabor : that is , if i be saued , i bee saued : if i bee damned , i bee damned , there is the care that i take . in the feare of god , i earnestly beséech you , aboue al things to make sure your election , and that by your vocation : your vocation by your iustification : your iustification by your sanctification , the reward whereof will be eternall glorification . ioyne vertue with your faith : with vertue knowledge : with knowledge temperance : with temperance patience : with patience godlinesse : with godlinesse brotherly kindnesse : and with brotherly kindnesse loue : labour hereby to make your calling and election sure , for if yée doe these things , yee shall neuer fall into the vengeance of tophet . the second part of this text , are the parties for whom tophet is prepared , and that is for al vngodly people of the world , of what estate or condition soeuer they be : it is euen prepared for the king. these words in particular haue reference to blasphemous senacherib , who was slaine of his two sonnes in a temple of nineueh , worshipping his god nisrosh : and in general , it extēdeth to all idolatrous kings , emperours , and superiours whatsoeuer . here then first we see , that no person , in what dignity soeuer he be , by his eminent place , is exempted from hell . diues a great personage , yet tormented in those flames : quid profuit sibi superbia ? quid diuitiarum copia ? what hath pride profited him ? or what hath the pompe of riches done him good ? alas , these could not saue his soule : for ( as sayth the psalmist ) a man by his riches cannot redéeme his brother , he cannot giue his ransome to god : so precious is the redemptiō of soules , and their continuance for euer . and in samuel wee rea●e , that kings are not exempted from the iudgements of god : if yee doe wickedly , yee shall perish , and your king. in the first epistle to the corinths , we may read who they are that are threatned with tophet : neyther fornicators , nor idolaters , nor adulterers , nor wantons , nor theeues , nor couetous , nor drunkards , nor extortioners shall inherite the kingdome of god : this is spoken of kings , as well as of others . and in the reu. wee finde , that the fearefull and vnbelieuing , the abominable , murtherers and whooremongers , and sorcerers , idolaters , and all lyers shall haue their part in the lake that burneth with fire and brimstone : and this is spoken of the king as well as of the begger : for the lord in iudgement fréeth frō hell , not 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 , not many noble are called : for as god would haue all men saued , and come to the knowledge of the truth .i. some of all sorts , some iewes , some gentiles , some kings , some nobles , some preachers , some rich , some poore : so of all these , the greatest summe goe downe to tophet . yet for all this , great men must not bee reproued forsooth , the trueth that maketh against them , must not be imbraced of them . abner could not abide to heare isbosheth tell him of his going into rizpah his father sauls concubine . ahab hated micaiah the sonne of imlah for not prophesying ( as he sayd ) good vnto him . the people cryed out in esayes time : dicite nobis placentia , placentia : that is , speak pleasing things vnto vs. the priests and people of anathoth threatned ieremy to take away his life , if he prophesied to them in the name of the lord. amaziah sayd to amos the prophet : goe , bee gone , prophesie in iudah : but prophe●ie no more in bethel , for it is the kings chappell , & it is the kings court. they hated him that rebuked in the gat●●nd abhorred him that spake vprightly . the people in the time of micah , liked them well that prophesied to them of wine and strong drinke . i pray god that the great ones of this land be not tainted with this corruption . well , for mine owne part i had rather bee stormed against for preaching tophet to you here , then yee should curse me in tophet hereafter , for smoothing and flattering you . yet this reprehension of great men , i would wish it might be done in wisdome and humility : with i beseech you , o king , by the tender mercies of god , reforme these and these things : for some in this case are indiscreet and too too sawcy , and rather exasperate the hearts of their hearers against them , then winne them to the lord by their exhortation . if then kings and great men be not exempted from tophet , what should this worke in them but obedience to that counsell of the psalmist , bee wise now therefore o yee kings , serue the lord in feare ? looke vp to heauen , acknowledge your selues subiects to a greater . as the lord hath honoured kings aboue others , so hee looketh for a greater returne of honour from them than from others : for where the lord giueth much , there the lord requireth the more . kings and princes are the kéepers of the two tables of the law of god : and to them is committed from god the gouernement both of church and commonwealth : they must therefore be carefull that the word may runne very swiftly throughout euery angle of their realmes : so shall god gaine an vniuersall glory , and kings themselues a more stable subiection . kings and queenes are called nursing fathers and nursing mothers : and all to commend vnto them the care they should haue of gods glory , and the good of their people . iosua was such a ruler , that remained resolute and constant in the worship of god to his liues end . dauid prepared a place for the arke of god , and was careful for the church of the lord. iehosaphat , ezechias and iosias were reformers of their kingdoms , enemies to idolatry , and graciously defended the word of god. and blessed be god for our kings most excellent maiesty : who is maiesticall in his place : in religion zealous : in life vertuous : and in mercy aboundantly gracious : the lord increase his graces in him : the lord annoint him with the oyle of holynesse aboue his fellow princes : and the lord keepe him from this terrible tophet : and let all people that beare good will to this our english sion , to this my prayer say , amen . it is euen prepared for the king. secondly , we may here perceyue with peter , that verily there is no respect of persons with god in iudgement : he iudgeth the rich as the poore ; the father as the child ; the master as the seruant ; the king as the beggar : as the prophet dauid sayeth , with righteousnesse shal he iudge the world , and the people with equity . though wickednesse among men , bee in the place of iudgement ; yet the lord our god will deale iustly . though among men there is respect of persons to bee had , without which a confusion would ( and this is necessary to be vrged , for men are full of contempt , and too sawcy with them of superiour place and authority : ) yet when all shal be summoned before the tribunall of god , the lord will indifferently procéed to iudgement without any respect of persons . and this should not onely pull down the haughty minds of the noble ( who thinke for their greatnesse here , it will be easier for them hereafter than others : ) but also this should be an vnalterable president to all iudges of the world . as they sit in gods place , so they should imitate the lord in iudgement : this should make them obey the counsell of the lord deliuered by the prophet dauid : bee learned yee that are iudges of the earth . o the care that iehosaphat tooke for iust and righteous iudgement : after he had made iudges , and set them in euery city of iudah , hee gaue them this charge : take heed what yee doe , for yee execute not the iudgements of man , but the iudgements of the lord , and the lord will bee with you to preserue you , if you doe iustly , but to confound you if you doe vniustly : wherefore now let the feare of the lord bee vpon you , take heed and doe it : for there is no iniquity with our god , nor respect of persons , nor receyuing of rewards . o that this gracious counsell were intertayned of the iudges of this land , then we should not heare of so many complaints in our land as wee doe : then we should not haue cause to complayne with the prophet , that iudgement is turned backeward , and iustice standeth afarre off : that trueth is gone , and equity no where to be found : then wee should not haue so many beggard by the law , as dayly are : law was neuer made to vndoe men , but to compell men to doe well : it was made to curbe the vnruely , but not to beggar the innocent : it is grown to this saying now a dayes , i had rather loose it , being my right , than goe to law for it ; why , what is the cause ? o because of rackt fees , close bribes , and the perpetuity of attendance . iudicate secundum iustitiam , iudge , iudge , o yee sonnes of men , according to righteousnesse : let your iudgement be in veritate , in trueth . iudicio , in iudgement . iustitia , in righteousnes . i pray god it may neuer bee sayde of our iudges of england , as once was sayd of the iudges of israel ; the lord looked for iudgement , but behold oppression : for righteousnesse , but behold a crying . let not there be found in a land where the gospell dwelleth , such iudges as were those that killed innocent naboth . let none be like the sonnes of samuel , that turned aside after lucre , and took rewards , and peruerted the iudgement . the duety of iudges is notably set down in the . of ex. thou shalt not receyue a false tale : thou shalt not ouerthrow the truth for the multitudes sake ; thou shalt not ouerthrow the right of the poore in his suite : thou shalt keepe thee from a false matter : thou shalt take no gift , for the gift blindeth the wise , and peruerteth the words of the righteous . and this charge is continued in leuiticus ; yee shall not doe vniustly in iudgement : thou shalt not fauour the person of the poore , nor honour the person of the mighty , but thou shalt iudge thy neighbour iustly . a iudge must be scientia potens , and virtute valens : that is , able in learning , and zealous in liuing : by the one he shall , discernere inter allegata , discerne betwixt cases propounded : by the other , disrumpere iniquitatem , without hinderance punish and confound all manner of iniquity . in all your iudgements let these be aymed at , the glory of god , the righting of wrong , the suppression of euill , and the maintenance of truth . be zealous for the glory of our god ; and let the good lawes that are , bee duly and impartially executed . it was a great commendation that was giuen to seleucus gouernour of the locretians , who hauing made this law against whoredome , that whosoeuer committed the act , should loose both his eyes : his sonne being taken in the fact , was not pardoned , though the citizens begged it earnestly : but hee caused one of his sonnes eyes to bee pulled out , and one of his owne eyes : so hee shewed himselfe a mercifull father , and a iust iudge . o that we had the like laws against this , and the like mostodious offences , and that they were as strictly executed : that many hereby may bee saued from tophet . the lord guide that honourable assembly in court of parliament , that they may all ioyne with one voyce and spirit , for the banishing of popery , the reforming of iniquity , and maintaining and countenancing of the word of trueth , and painefull preachers of the same . and you ( my honourable lord ) as you haue begun wel , in reforming many foule abuses in this city , so in the zeale of the lord , prosper with your glory : ride on with the word of truth , meekenesse and righteousnesse , and your right hand shall teach you terrible things . thus am i bolde to cast in among you the silly mite of my counsell , meerely of christian charity , tha● yée may neuer taste of the woefull damnation of tophet . the third part of the description of tophet , is set downe in these wordes , he hath made it deepe . many from these words do goe about to proue the locall place of hell , concluding it to bee below : as from the signification of sheol also . sheol is taken for a pit , or graue , or hell : the state of the dead , the place of the damned spirits . in the scriptures , sometimes it is taken for the graue , and sometime for hell : so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also . the septuagint translating the hebrew into greeke , and expressing there the sense of sheol , vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both for the death of the body in the graue , and of the soule in hell. mercer vpon genesis sayth , that the proper signification of sheol , is to signifie all places vnder the earth , and not the pit or graue alone : wherupon it is euery where opposed to heauen , which is highest of all . hell is called by the name of abyssus in the scriptures , which signifieth a déepe and vast gulfe vnder the earth , a bottomlesse pit : into which the deuils feare to bee sent : and where they are chained and bound when it pleaseth god. from which abyssus , there is an assent to the earth , no descent lower : reuelat . . . and . . and . . and therefore hell suspected to bee beneath . 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 ( which is vsed for hel ) is so farre vnder the earth , as heauen is 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 : sheol makom , &c. sheol is a deepe place opposed to heauen which is on high . and rabbi leui sayth , sheol hi mattah , &c. sheol is absolutely below , and is the centre . the scriptures also place hell below : sheol beneath is moued for thee to meete thee at thy comming . moses calleth it the lower hell : 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 , and into the deepe pits , that they rise not : and in another place , he calleth it the pit of perdition . iohn calleth it a burning lake , in the reuelation , which must needs bee below . salomon speaketh of the depth of this place , saying , the gh●sts of an harlot are in the depth of hell . 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 , 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 , 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 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 , 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 , 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 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 , a deepe vvithout 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 , and cast him into vtter darkenes . 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 . 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 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 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 : 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 . 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 . vse againe , séeing hell is so deepe , as once in , no hope of crawling out : let vs seeke the lord while hee may bee found , and call vpon him while hee is neare . 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 , . . the storke , the turtle , 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 : t is 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 worlds to haue but one houre granted them to liue on the earth againe , 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 , there to remayne , till yee haue payed the vttermost farthing . 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 . 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 , . . a great lake . that this doctrine is too true , witnes that of the gospell of matt. . . multi vocati : many are called , but few conuerted : many called , but few chosen . the most high made this world for many , but the world to come for verie few . 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 , 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. . . 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 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 . i 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 ? only noah with his family : in the destruction of sodome by fire , how few escaped there aliue ? only lot vvith his daughters : in the destruction of iericho by the sword , how few escaped there aliue ? only rahab with her family , 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 , when inquisition shall bee made for the very thoughts of the vngodly : 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 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 : 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 , in this large place of torment : o then follovv not a multitude to doe euill ! reuelation , . . 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 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 burning thereof is fire : expressing the bitternesse of the torments of tophet . there is great controuersie among the learned about this fire . 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 ? or whether these words ( the burning thereof is fire ) be taken allegorically ? caluin would haue it taken allegorically , and thinks there is no true fire in hell . his reason is this , if wood and the worme be taken metaphorically , vvhy not then the fire also ? but this is no argument to prooue this fire allegoricall : for in the holy scriptures things spoken together , 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 , 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 . 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 , sodome : and the murmurers in the booke of numbers , chap. . and called the name of that place thabherah : because the fire of the lord burnt amongst them . and christ shall come to iudgement with fire : which shall haue two properties . to burne : 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 , corporall , or spirituall ? surely materiall fire , that is , 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 . whether then it bee corporall or spirituall , ( for if it bée substantiall , it must be one of these ) gregory calles it ignem incorporeum , 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 . saint augustine affirmeth the fire of hell to be corporall . 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 , 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 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 : 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 , 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 , 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 tormēteth both body and soule . zanchy de operibus dei , sayth , that the deuils , 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 . 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 : 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 , 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 , who saith , si quis negat diabolum aeternis ignibus mancipandum , partem cum ipso aeterni ignis accipiet , 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 , 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 . 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 . 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 ? the fire into which sydrach , misach and abednego were cast , was excéeding fearefull : but alas , nothing to hell fire . 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 . cremationem habet , lumen vero non habet , ( sayth gregory : ) it burneth , but giueth no light at all . it is a darkish fire ( sayth basil ) that hath lost his brightnesse , but kept his burning . phauorinus in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayth : hades is a place voyde of light , and full of eternall darkenesse . sophocles cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : black darknesse . euripides cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 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 , 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 : so inuironed with hills , that the sunne neuer commeth to it : wherevpon this prouerbe commeth : 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 , but hell fire can neuer bee quen●hed : the chaffe will hee burne with vnquenchable fire : their worme shall neuer die , their fire shall neuer goe out . as there is nothing that maintaineth it , so there is nothing that can extinguish it . from all this wee may obserue the extremity & bitternesse of the torments of tophet : 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 , 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 : the former wherof is the greatest ( as saith saint chrysostome ) this poena damni , this punishment of losse is more bitter then the paines of hell , yea , worse then a thousand hels . 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 : euen as the absence of the sunne causeth darkenes , so the want of gods presence bringeth inexpressible griefe . when the arke of god was taken by the philistimes , olde eli with griefe fell backeward and died . 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 . 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 , and god of all 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 , 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 , isaac , and iaacob intertayned into the kingdome of god , and yee your selues shut out . ye therefore spake truly that said , 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 . dura satis miseris memoratio prisca bonorum : it is misery enough , and though there were no more misery , to remember the ioyes we haue lost . 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 . 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 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 . 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 faculty shall lie the worm of conscience gnawing , 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 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 . . vae 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 , it had beene good for him if he had neuer been borne . so 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 , 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 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 , 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 , addeth perpetuity to their shame : saying , som shall awake to perpetuall shame and contempt . saint marke speaking of the vexing worme , addeth perpetuity to the gnawing of it : their worme neuer dyeth . saint paul addeth to the perdition of the wicked perpetuity also : their perdition is euerlasting , . thess . . . saint iude addeth the like : that they suffer eternall fire . and 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 , ratione finis : without end : and though they séeke death , yet find it they shall neuer . 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 , that his mercy endureth for euer ; so the 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 haue end , neuer ? o this is such a torment , that the damned themselues are not able to expresse . it is a common saying ; 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 : 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 , 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 , 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 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 should séeke death , and neuer find it . once they were offered saluation , being gone in adam , but that offer being neglected , let them neuer looke for another . o if this long torment were alwaies thought vpon , it would make vs vse this short time of our life better : they are spirituall lunatikes , and worse than mad bedlomites , that will purchase an eternall torment for so short a pleasure . i beséech you therfore ( beloued brethren ) for your soules sake , which should bee more worth vnto you than a thousand worldes , let not these infinite torments be passed ouer with a short or shallow consideration , but write the remembrance of them in the inward parts of your soules with the diamond of déepest meditation , that so this tophet may neuer be your destruction . the seuenth and last part of the description of tophet , set downe in these words : the breath of the lord like a riuer of brimstone doth kindle it . in which words there is not onely a prosopopeia in the breath , but a topographia in the brimstone vsed : both which figures doe notably expresse the furious indignation of the author , and the fierce seuerity of the act : the author or inflictour of all these fearefull punishments is the lord god offended , at whose anger the heauens do melt , the earth quakes , & the whole creation trembles , into whose hands to fall , is most fearefull , for the lord our god is a consuming fire . the lord is the decréer , appointer and commaunder of all these fearefull torments : and the lord doth execute them vpon the damned , both immediate , immediately from himselfe : & mediate , mediately by his instruments , as by the deuils , fire , darkenes , stinch , and other creatures . feare therfore ( in the feare of god ) this fearefull and terrible name iehouah : that at the day of néed , ye may find him a mild and gentle lambe , and not a roaring lion of iudah . the seuerity of punishment is set downe by a double allegory , breath , & brimstone . to expresse the rage and tyranny of saul against the lambes of iesvs , this word is vsed in the actes : and saul yet breathing out threatnings and slaughter against the disciples of the lord , &c. so here to expresse the furious indignation of the lord against sinners , the breath of the lord is vsed . like a riuer of brimstone . the perplexing property of brimstone is to burne , darkely , to grieue the sight : sharply , to afflict the more : loathsomly , to perplex the smell . we reade in the scriptures , that the lord being much prouoked , punished not onely with fire , but with burning brimstone , which is tenne to one more terrible . as vpon sodome , hee rained fire & brimstone from heauen . i will raine vpon him a sore raine , haile-stones , fire and brimstone . vpon the wicked god shall raine snares , fire and brimstone , and stormy tempest , this shall bee their portion to drinke . the beast , and the false prophet , both aliue , were cast into the lake of fire and brimstone . oh who can expresse now the lamentation of tophet , for the breath of the lord like a riuer of brimstone doth kindle it ! as this should bee of power to kéepe you from the least iniquity : so it should possesse you with the knowledge of the right nature of sinne : that it is the most odious and loathsome thing in the world : a stinking carkase stinketh not so in the nostrils of man , as a polluted sinner stinketh in the nostrils of almighty god. as plato sayth of vertue : that if it could be seene with a bodily eye , it is so splendid and glorious a thing , as all the world would be rauished with the loue of her : so may i say the contrary of vice : that if sinne could bee seene in his owne colours , and in his right nature , all the world would loath , and vtterly detest it . but miserable man ( the more is the pitty ) conceiueth not aright of sinne , one would thinke that adam had committed but a small sinne in eating the forbidden fruit , at the intreaty of eue , yet he and all his posterity guilty of eternall death for the same : one would thinke that that poore man had committed but a small fault , in gathering a few chippes on the sabbaoth day : ( wée haue fouler matters committed on our sabbaoths , and goe vnpunished ) yet hee was stoned to death for his labour : one would thinke that ananias detayning part of the money , and maintayning the contrary with a lie , had committed but a small fault , yet hee was strooke dead for the same at the féete of peter : one would thinke that an idle word were but a small sinne , yet of euery idle word that men shall speake , a great account must bee made for the same . and as men conceiue of sinne , so they imagine of punishment , they thinke that the lord will not deale so seuerely with them ; and yet my text sayth , that the breath of the lord like a riuer of brimstone dooth kindle it : the terror of whose wrath is indurable . hearken here all you that make but a sport of sinne , looke vpon your punishments prescribed : the least sinne that euer you haue committed ( being weighty as lead ) is able to sinke your soules downe to damnation . cease therefore from euill , and doe that which is good : cast away the workes of darkenesse , and put on the armour of light : hate the little sinne as well as the great , an idle thought as well as blasphemy : make much of offered grace to saluation : christ now knocketh at the dore of your soules , and would gladly come in and dwell with you : for it is his delight to dwell with the sonnes of men : shut him not out as did the bethleemites : bid him not be gone , as did the gadarens , but bee yee open yee euerlasting doores , that the king of glory may come in ; that you hauing giuen him entertainement héere , hee may do the like by you hereafter , placing you with the sheepe on his right hand , and singing this blessed haruest-song vnto you , come ye blessed of my father , inherite the kingdom prepared for you from the beginning of the world . to the which most blessed place of glory , the lord bring euery soule of vs at the day of our death and dissolution ; and that for iesvs christ his sake , to whom with god the father , and god the blessed spirit , three glorious persons , but one immortal god , be ascribed all honour and glory , both in heauen and earth , this day and euer , amen . finis . an earnest and zealous prayer , to be saued from the damnation of tophet . o most glorious euerliuing , and euerlouing lord god , the fountaine and well-spring of all our happinesse , we thy poore seruants ( vnworthy , in regarde of our manifold transgressions of the least of thy blessings ) doe most humbly fall downe before the throne of thy dreadfull maiesty , confessing in the bitternesse of our soules , the basenesse and vilenes of our estates by sinne : o lord , ashamed wee are to come before thee that are nothing but sinneful corruption and abhomination , but thou a maiesty most pure , in comparison of whom the angells themselues are counted impure : we dare not therfore ( being thus loathsome and abhominable ) presume to present our selues before thee , as in our selues , but in thy manifold mercies , and thy sonne iesus christ his merites , in whom thou art delightfully pleased with all that faithfully call vpon thy name . lord in thy sonne behold vs , wee most humbly beseech thee , accept vs in his worthinesse , clense vs in his bloud , iustifie vs in his righteousnes , sanctifie vs with his spirit , and in his most precious death free vs from the damnation of hell . o till these comfortable tidings be sealed vp to our soules , how perplexed are we ! o how do our harts quake and tremble till we haue found the saluation of thee our god! reiect vs not ( o heauenly father ) that faine would , as be saued of thee , so vprightly serue thee : we pleade now and euer as for pardon so for grace , whereby wee may in plentifull manner , bring foorth fruits worthy of amendment . lord keepe vs in body and soule to thy euerlasting kingdome and saluation , lord preserue vs from the terrible torments of tophet : o what shall become of vs , if we for our sinnes , when we die , be throwne into that lake that burnes with fire and brimstone , so bitterly , as forceth screeching and screaming continually ! lord deale not with vs according to our sinnes , and thy iustice , but in the multitude of thy mercies , saue our soules aliue : o consider the terrors of our troubled soules : let not the grones of our hearts bée despised , but suffer them to pierce the heauens for a blessing : o thou that art the god of endlesse compassion , cast vs not away from thy presence , wee are the workemanshippe of thine handes , o lord confound vs not : o lord ( that delightest not in the death and damnation of a sinner ) bee moued to shew pitty vppon vs : o christ our blessed sauiour , make intercession to god the father for vs , speake by thy gracious spirit peace to our disquieted soules , bind vp our broken hearts , giue vs that we may clearely see our names written in the booke of life : and our soules released from the fearefull damnation of tophet . to this end ( gracious god ) remoue all sinne from our soules , and plant in the garden of our hearts , all those spirituall and heauenly graces that are proper and peculiar to thine elect , that we may be alwayes a sweet smelling sauour before thee : giue vs faith in thy promises , loue to thy maiesty , zeale to thy glory , obedience to thy lawes , and guide vs dayly by thy blessed spirit into all truth and godlinesse : lord giue vs to be out of loue with the vanities of this life , to hate euery worke of darkenes , the little sinne aswell as the great , quicken vs ( o lord ) by thy quickening spirit : o giue vs hearts to bee inflamed with the loue of thy truth , o that we could hunger , and thirst after grace , as the chased hart doth the running brooke , o that we could experimentally say with thy seruant dauid , that all our delight is in thy commandements . thus ( o lord ) we receyuing grace from thy maiesty , to repell the fierie darts of the deuill , and to flie euen frō euery apparition of euill , so doing we may reape much comfort to our soules in this world of trouble , and at the fearfull day of iudgement , we may be 〈◊〉 from the lamentable tortu●●● 〈◊〉 ●●phet , where howling and yelling 〈◊〉 be for euermore , and that for iesus christs sake thy sonne our sauiour : to whom with thee and thy most glorious spirit wee desire , euen from the bottome of our hearts , to haue offered vp all thanksgiuing and prayse both in heauen and earth , this day and euermore , amen . finis . notes, typically marginal, from the original text notes for div a -e august . basil , rom. . reu. . . the first part . tophet . aretius . montan. in esai . scultet . in esai . scultet . in esai . snepfsius in esai . descriptio moloch . . ki. . iere. . . tophet piscat . in esay . how tophet taken for hell . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chytreus in . ca. apoc. numero de poenis . impiorum auernus . simile . obseru . august . aug. . tom . de spiritu & anima . poeta tertul. in apologet. dan. . . gregor . ●●●siodor . lib. de nat . rerum simile . psal . . mat. . . exemplum act. . amos. . is prepar'd simile . simile . actua . mat. . . mar. . . . . matth. . refut . atheist . psal . . . epicure . esa . . . poet. heretike . danaeus . reuel . iob. . . . act. . of olde . . pet. . note . error romae . purgatory . bellar. lib. . de purgatorio . c. . lymbus infantum lymbus patrum iohn . athanas . de incarnat . christi . mar. . math. . psal . . . ludouic . rom. . . pet. . . the secōd part . it is euen prepared for the king . reg. . . obser . . luke . . wisd . psa . . . . sa . . . cor. . . reu. . . . cor. . . . tim. . . sam. . . king. esay . iere. . . amos . amos . micah . rom. . . vse . psalm . . deu. . psal . . esa . . . io● . ●●●h . . . ch. . . cha . . . ch . . . . obseru . . act. . eccle. . vse . psal . . . ch. . . . . esay . esa . . . . king. . sam. . . leu. . . iudicis officium . seleucus . psal . . . the third part . he hath made it deepe . sheol . mercer in c. . gen. abyssus . luke . reu. . nic. de lyra in esai . tartarus hesiod . in theogonia . rab. ab. in c. . ionae . rab. leu. in cap. . ioh. esay . . deu. . . psa . . . psal . . reu . pron . . . pro. . . locus inferni . socrates . maxim. serm . . obseruatio . infernus hugo . mat. . simile . luk. . . simile . luk. . . esay . . . cor. . . tempus gratiae negligere , est absolute animam perdere . math. . . the . part and large oecolam . in esay . obseruat . esay . . . esd . . obiect , math. . ● answere gen. . gen. . iosua . . mat. . wisd . . . iohn . vse . the fift part . the burning thereof is fire . an in inferno ignis . quaestio . caluin in esai . resolutio . quaestionis . luke . bulling . in esai . gen . numb . ● . esay , theodoret . in psal . . quaest . . resolutio . quaestionis . gregor . august . quaest . . bernard . de interiere domo . c. . idem . part . ser . . idem meditat . , cap. isodor . de summo bono . l. . c. . bed. lib. in cap. . mar. zanch. de operibus dei , part . . lib. . cap. . iustin . mart. apologia . pro christianis . mat. . chrysost . luk. . ruffinus . august , ignis infernimultum differt ab elementari . exemplū . dan. . . esa . . greg. moral . l. . c. basil . in psal . . phauor . in verb. hades sophoc . in oedipo . euripid. in aristide . theognidis gnomae . eustath . in . iliados exo. . iude . cimerae tenebrae . math. . esay . obserua●●o . tho. aquin . chrysost . ad pop . antioch . hom . . idem . poena damni . simile . . sam. . . plutarc . in vita demost. . sam. . . . cor. . . math. . luke . poeta . terent. lysimach . poena sensus . miseria reproborummaxima . mat. . prosper de vita contemplatiua , l. . c. . the . part and much wood . obseruat . dan. . . mar. . . iude. reu. . reu. . . simile . psal . . adagium . gregor . bern. de consid . ad eugen. li. . the se●enth and ●●st part . ●he breath ●f the lord 〈…〉 c. heb. . reuel . . act. . . gē . . . ezec. . . psal . . . apo. ● . . august . plato . act. . zach. . pro. . hels torments, and heavens glorie approx. kb of xml-encoded text transcribed from -bit group-iv tiff page 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) hels torments, and heavens glorie rowlands, samuel, ?- ? 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covantage keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion hels torments : and heavens glorie . printed by adam islip for george loftus , and are to be sold at his shop in popes head alley . . ❧ to the reader . the present carelesse securitie of all men in generall , is like unto our first parents neglect of gods sacred commandement in paradice , when the seducing serpent no sooner persuaded evill , but it was instantly put in practise : you shall die ( said god ) was heard , but you shall not die ( said the divell ) was beleeved . our eares are dayly acquainted with the threatenings of god denounced against sinners , and yet that sinne , that broad way-path and high way to hell , is attempted with a delectation and pleasure , so crastie and subtill are the baits and lures of the deceiver , and so void of spirituall wisedome is the soule-murdering sinner . but if due consideration were had of the wages of sinne , and the reward of unrighteousnesse , and to what bitternesse it will turne in the end , it would make us lesse bold to sinne , and more fearefull to offend , if wee would take into our companie for a dayly consort , the pale memorie of death , and whereto hee summoneth us after this life . death in it selfe is very fearefull , but much more terrible , in regard of the iudgement it warneth us unto . imagine to see a sinner lie on his departing bed , burdened and tired with the greevous and heavie load of all his former trespasses , goared with the sting and pricke of a festered conscience , feeling the crampe of death w●esting at his heart strings , readie to make the ruthfull divorce betweene soule and bodie , panting for breath , and swimming in a cold and fatall sweat , wearied with strugling against the deadly pangs : oh how much would hee give for an houre of repentaunce ! at what rate would hee value a daies contrition ! then worlds would bee worthlesse , in respect of a little respite , a short truce would seeme more precious than the treasures of empires , nothing would be so much esteemed as a moment of time , which now by moneths and yeares is lavishly spent . how inconsolable were his case , his friends beeing fled , his sences frighted , his thoughts amazed , his memorie decayed , his whole mind agast , and no part able to performe that it should , but onely his guiltie conscience pestered with sinne , continually upbraiding him with bitter accusations ? what would hee thinke when ( stripped out of this mortall weed , and turned both out of the service and houseroume of this world ) hee must passe before a most severe iudge , carrying in his owne conscience his enditement written , and a perfect register of all his misdeeds : when hee should see the iudge prepared to passe the sentence against him , and the same to bee his vmpire , whome by so many offences hee hath made his enemie : when not onely the devils , but even the angels , should plead against him , and himselfe maugre his will , bee his owne sharpest appeacher : what were to bee done in these dreadfull exigents ? when hee saw that gastly dungeon and huge goulfe of hell , breaking out with fearefull flames , the weeping , houling , and gnash●ng of teeth , the rage of all those hellish monsters , the horrour of the place , the rigour of the paine , the terrour of the companie , and the eternitie of all those punishments . would you thinke them wise that would dallie in so weightie matters , and idlie play away the time allotted them to prevent these intollerable calamities ? would you then account it secure , to nu●se in your bosome so many ougly serpents as sinnes are , or to foster in your soule so many malicious accusers , as mortall faults are ? would you not then thinke one life too little to repent for so many iniquities , everie one whereof , were ynough to cast you into those everlasting and unspeakeable torments ? why then doe wee not ( at the least ) devote that small remnaunt of these our latter dayes , to the making an attonement with god , that our consciences may bee free from this eternall daunger ? who would relie the everlasting affaires of the life to come , upon the gliding ▪ slipperinesse , and running streame of our uncertaine life ? it is a preposterous pollicie ( in any wise conceit ) to fight against god till our weapons bee blunted , our forces consumed , our lims impotent , and our best spent ; and then when wee fall for faintnesse , and have sought ourselves almost dead , to presume on his mercie . it were a straunge peece of art , and a very exorbitant course , while the ship is sound , the pylote well , the marriners strong , the gale favourable , and the sea calme , to lie idle at rode : and when the ship leakes , the pylote were sicke , the marriners faint , the stormes boysterous , and the sea turmoyled with surges , to launch foorth for a voyage into a farre countrey : yet such is the skill of our evening repenters , who though in the soundnesse of health , and in the perfect use of reason , they cannot resolve to weigh the ankers that with-hold them from god , neverthelesse , feed themselves with a strong persuasion , that when their sences are astonied , their wits distracted , their understanding dusked , and both bodie and mind racked and tormented with the throbs aud gripes of a mortall sickenesse , then will they thinke of the weightiest matters , and become saints , when they are scarse able to behave themselves like reasonable creatures ? beeing then presumed to bee lesse than men : for how can hee that is assaulted with an unsettled conscience , distrained with the wringing fits of his dying flesh , maimed in all his abilities , and circled in with so strange encombrances , bee thought of due discretion to dispose of his cheefest iewell , which is his soule ? no , no , they that will loiter in seed time , and begin then to sow when others begin to reape : they that will royot out their health , and cast their accounts when they can scarsely speake : they that will slumber out the day , and enter their iourney when the light dooth faile them , let them blame their owne sollic , if they die in debt , and eternall beggerie , and fall beadlong into the lapse of endlesse perdition . great cause have wee then to have an hourely watchfull care over our soule , beeing so daungerous assaulted and environed : most insta●tly entreating the divine maiestie to bee our assured defence , and let us passe the day in mourning , the night in watching and weeping , and our whole time in plain●ull lamenting , falling downe upon the ground humbled in sacke-cloth and ashes , having lost the garment of christ , that hee may receive what the persecuting enemie would have spoyled , every short sigh will not bee a sufficient satisfaction , nor every knocke a warrant to get in . many shall crie lord , lord , and shall not bee accepted : the foolish virgines did knocke , but were not admitted : iudas had some sorrow , and yet died desperat . for sl●w not ( sayth the holy ghost ) to bee converted unto god , and make not a dayly lingering of thy repaire unto him : for thou shalt find the suddainenesse of his wrath and revenge not slacke to destroy sinners . for which cause , let no man soiourne long in sinfull securitie , or post over his repentaunce untill feare enforce him to it , but let us frame our premises as wee would find our conclusion , endeavouring to live as wee are desirous to die : let us not offer the maine crop to the devill , and set god to gleane the reproofe of his harvest : let us not gorge the devill with our fairest fruits , and turne god to the filthie scrapes of his leavings : but let us truly dedicate both soule and bodie to his service , whose right they are , and whose service they owe ; that so in the evening of our life wee may retire to a christian rest , closing up the day of our life with a cleare sunne-set , that leaving all darkenesse behind us , we may carrie in our consciences the light of grace● ▪ and so escaping the horrour of an eternall night , passe from a mortall day , to an everlasting morrow : ▪ farewell ▪ strike saile , poore soule , in sins tempestuous tide , that runst to ruine and eternall wracke : thy course from heaven is exceeding wide , hels gulfe thou ent'rest , if grace guide not backe : sathan is pilot in this navigation , the ocean , sin ; the rocke , hell and damnation . warre with the dragon , and his whole alliance , renounce his league , intends thy utter losse ; take in sinnes flag of truce , set out defiance , display christs ensigne with the bloudie crosse : against a faith-proofe armed christian knight , the hellish coward dares not mannage fight . resist him then , if thou wilt victor be , for so he flees , and is disanimate ; his fierie darts can have no force at thee , the shield of faith dooth all their points rebate : he conquers none to his infernall den , but yeelding slaves , that wage not fight like men . those in the dungeon of eternall darke , he hath enthralled everlasting date , branded with reprobations cole-blacke marke , within the never-opening ramd up gate : where dives rates one drop of water more than any crowne that ever monarch wore . where furies haunt the harttorne wretch , despaire , where clamours cease not , teeth are ever gnashing , where wrath & vengeance sit in horrours chaire , where quenchlesse flames of sulphur fire be flashing , where damned soules blaspheme god in despight , where utter darkenesse stands remov'd frō light . where plagues inviron , torments compasse round , where anguish rores in never stinted sorrow , where woe , woe , woe , is every voices sound , where night eternall never yeelds tomorrow : where damned tortures dreadfull shall persever , so long as god is god , so long is ever : finis : ¶ of the punishments which our lord threateneth unto such as live a sinfull life . one of the principall meanes that our lord hath used oftentimes to bridle the harts of men , and to draw them unto the obedience of his commaundements , hath beene , to set before their eyes the horrible plagues and punishments that are prepared for such persons as be rebels and transgressors of his law . for althogh the hope of the rewards that are promised unto the good in the life to come , may moove us very much hereunto : yet are we commonly more mooved with things that bee irkesome unto us , than with such as bee pleasant : even as wee see by dayly experience , that wee are vexed more with an injurie done unto us , than delighted with any honour , and wee are more troubled with sickenesse , than comforted with health : and so by the discommoditie of sickenesse , we come to understand the commoditie of health , as by a thing so much the better perceived , by how much more it is sensibly felt . now for this cause did our lord in times past use this mean more than any other , as it appeareth most clearly by the writings of the prophets , which are every where full of dreadfull sayings and threatenings , wherewith our lord pretendeth to put a terrour into the hearts of men , and so to bridle & subdue them under the obedience of his law . and for this end hee commaunded the prophet ieremie , that hee should take a white booke , and write in the same all the threatnings and calamities which he had revealed unto him , even from the first day he began to talke with him , untill that present houre , and that he should read the same in the presence of all the people , to see if peradventure they would be moved therwith unto repentance , and to chaunge their former life , to the end , that hee might also chaunge the determination of his wrath , which hee had purposed to execute upon them . and the holy scripture sayth , that when the prophet had done according as he was commaunded by almighty god , and had read al those threatenings in the presence of the people , and of the rulers ; there arose such a feare and terror amongst them , that they were all astonished , and as it were bestraughted of their wits , looking one in anothers face , for the exceeding great fear which they had conceived of those words . this was one of the principall meanes which almightie god used with men in the time of the law written , and so hee did also in the time of the lawe of grace : in which , the holy apostle sayth , that as there is revealed a justice , whereby god maketh men just , so is there also revealed an indignation and wrath , whereby hee punisheth the unjust : for which cause , s. iohn baptist ( the glorious forerunner of our saviour christ ) was sent , with this commission and embassage to preach unto the world , that the axe was now put to the roote of the tree , and that everie tree that brought not foorth good fruite , should bee cut downe and cast into the fire . hee said moreover , that there was another come into the world , more mightie than hee , that carried in his hand a fanne , to winnow and cleanse therewith his flower , and that hee would put up the corne into his garner , but the chaffe hee will burne in a fire that should never bee quenched . this was the preaching and embassage which the holy fore-runner of our savior iesus christ brought into the world . and so great was the thunder of these wordes , and the terrour which entered into mens hearts , so dreadfull , that there ran unto him of all estates and conditions of men , even of the very pharisees and publicanes , yea , and souldiours also ( which of all others are woont to bee most dis solute , and to have least care of their consciences ▪ ) and each of them demanded for himselfe particularly of that holy man , what hee should doe to attaine unto salvation , and to escape those terrible threatenings which hee had denounced unto them , so great was the feare they had conceived of them . and this is that ( deare christian brother ) which i doe at this present ( in the behalfe of almightie god ) deliver unto thee , althogh not with such fervencie of spirit and like holinesse of life , yet that which importeth more in this case , with the same truth and certainetie ; for so much as the faith and gospell which s. iohn baptist then preached , is even the same now taught . now , if thou bee desirous to understand in few words , how great the punishment is , that almightie god hath threatened in his holy scriptures to the wicked , that which may most breefely and most to the purpose bee spoken in this matter , is this : that like as the reward of the good is an universall good thing , even so the punishment of the wicked is an universall evill , which comprehendeth in it all the evils that are . for the better understanding whereof , it is to bee noted , that all the evils of this life are particular evils , and therefore doe not torment all our sences generally , but only one , or some of them . as taking an example of the diseases of our bodie , wee see , that one hath a disease in his eyes , another in his eares : one is ficke in the heatr , another in the stomacke , some other in his head . and so diverse men are diseased in diverse parts of the bodie ; howbeit , in such wise , that none of all these diseases be generally throghout all the members of the bodie , but perticular to some one of them . and yet for all this , wee see what greefe onely one of these diseases may put us unto , and how painefull a night the sicke man hath in any one of these infirmities , yea , although it bee nothing else but a little ach in one tooth . now let us put the case , that there were some one man sicke of such an universall disease , that hee had no part of his bodie , neither any one joint or sence free from his proper pain , but that at one time and instant hee suffered most exceeding sharpe torment in his head , in his eyes , and eares , in his teeth , and stomacke , in his liver and heart : and to bee short , in all the rest of his members and joints of his bodie , and that hee lay after this sort stretching himselfe in his bed , beeing pained with these greefes and torments , everie member of his bodie having his particular torment and greefe : hee ( i say ) that should lie thus pained and afflicted , how great torment and greefe of mind and bodie ( thinke yee ) should hee sustaine ? oh , what thing could any man imagine more miserable , and more woorthie of compassion ? surely , if thou shouldest see but a dogge to be so tormented and greeved in the street , his verie paines would move thy heart to take pittie upon him . now this is that ( my deare christian brother , if any comparison may bee made betweene them ) which is suffered in that most cursed and horrible place of hell , and not onely during for the space of one night , but everlastingly , for ever and ever . for like as the wicked men have offended almightie god with all their members and sences , and have made armour of them all to serve sinne , even so will hee ordaine , that they shall bee there tormented everie one of them with his proper torment . there shall the wanton unchast eyes bee tormented with the terrible sight of devils : the eares with the confusion of such horrible cries and lamentations which shall there bee heard : the nose with the intollerable stinke of that ougly , filthie , and loathsome place : the tast , with a most ravenous hunger and thirst : the touching , and all the members of the bodie with extreame burning fire . the imagination shall bee tormented by the conceiving of greefes present : the memorie , by calling to mind the pleasures past : the understanding , by considering what benefites are lost , and what endlesse miseries are to come . this multitude of punishments the holy scripture signifieth unto us , when it sayth , math. . psalm . . that in hell there shall bee hunger , thirst , weeping , wail●ng , gnashing of teeth , swords double edged , spirits created for revengement , serpents , worms , scorpions , hammers , wormewood , water of gall , the spirit of tempest , and other things of like sort . whereby are signified unto us ( as in a figure ) the multitude and dreadfull terrour of the most horrible torments and paines that be in that cursed place . there shall bee likewise darkenesse inward and outward , both of bodie and soule , farre more obscure than the darkenesse of aegypt , which was to bee felt even with hands , exo. . there shall bee fire also , not as this fire here , that tormenteth a little , and shortly endeth , but such a fire as that place requireth , which tormenteth exceedingly , and shall never make an end of that tormenting . this beeing true , what greater wonder can there bee , than that they which beleeve and confesse this for truth , should live with such most straunge negligence and carelesnesse as they doe ? what travell and paines would not a man willingly take to escape even one onely day , yea , one houre , the very least of these torments ? and wherefore doe they not then , to escape the everlastingnesse of so great paines and horrible torments , endure so little a travell , as to follow the exercise of vertue . surely , the consideration of this matter were able to make any sinfull soule to feare and tremble , in case it were deepely regarded . and if amongst so great number of paines , there were any manner hope of end or release , it would be some kind of comfort : but alas it is not so , for there the gates are fast shut up from all expectation of any maner of ease or hope . in all kind of paines and calamities that bee in this world , there is alwais some gap lying open , whereby the patient may receive some kind of comfort : sometimes reason , sometimes the weather , sometimes his friends , sometimes the hearing that others are troubled with the very same disease , & sometimes ( at the least ) the hope of an end may cheare him somewhat : onely in these most horrible pains & miseries that be in hell , all the wayes are shut up in such sort , and all the havens of comfort so embarred , that the miserable sinner cannot hope for remedie on any side , neither of heaven , nor of earth , neither of the time past , or present , or of the time to come , or of any other means . the damned soules thinke , that all men are shooting darts at them , and that all creatures have conspired against them , & that even they themselves are cruell against themselves . this is that distresse whereof the sinners doe lament by the prophet , saying : the sorrowes of hell have compassed mee round about , and the snares of death hath besieged me : for on which side soever they looke or turne their eyes , they doe continually behold occasions of sorrow and greefe , and none at all of any ease or comfort . the wise virgins ( sayth the evangelist ) that stood readie prepared at the gate of the bridegroom , entred in , & the gate was foorthwith locked fast . o locking everlasting , ô enclosure immortall , ô gate of all goodnes , which shall never any more bee opened againe . as if hee had said more plainely , the gate of pardon , of mercie , of comfort , of grace , of intercession , of hope , and of all other goodnesse , is shut up for ever and ever . six dayes and no more was manna to bee gathered , but the seventh day , which was the sabboth day , was there none to bee found : and therefore shall hee fast forever , that hath not in due time made his provision aforehand . the sluggard ( sayth the wise man ) will not till his ground for feare of cold , and therefore shall hee beg his bread in summer , and no man shall give him to eat . and in another place hee sayth : he that gathereth in summer , is a wise sonne , but hee that giveth himselfe to sleeping at that season , is the sonne of confusion . for what confusion can there be greater than that which that miserable covetous rich man suffereth , who with a fewe crums of bread that fell from his table , might have purchased to himselfe abundance of everlasting felicitie , and glorie in the kingdome of heaven ? but because he would not give so small a thing , he came to such an extreame necessitie that hee begged ( yea , and shall for ever beg in vaine ) onely one drop of water , and shall never obtaine it . who is not mooved with that request of that unfortunate damned person , who cried , o father abraham have compassion on me , and send down lazarus vnto mee , that hee may dip the tip of his finger in water , and touch my tongue , for th●se horrible flames doe torment mee exceedingly . what smaller request could there bee desired than this ? hee durst not request so much as one cup of water , neither , that lazarus should put his whole hand into the water , nor yet ( which is more to bee wondered at ) did he request so much as the whole finger , but onely the tip of it , that it might but touch his tongue ; and yet even this alonely would not be granted unto him . whereby thou maiest perceive , how fast the gate of all consolation is shut up , and how universall that interdict and excommunication is , that is there laid upon the damned , sith this rich glutton could not obtaine so much as this small request . so that wheresoever the damned persons doe turne their eyes , and on which side soever they stretch their hands , they shall not find any manner of comfort , bee it never so small . and as hee that is in the sea choaked , and almost drowned under the water , not finding any stay wherupon to set his foot , stretcheth foorth his hands oftentimes on every side in vaine ( because all that hee graspeth after , is thinne and liquid water , which deceives him ) even so shall it fare with the damned persons , when they shall bee drowned in that deepe sea of so many miseries , where they shall strive and strug ▪ gle alwayes with death , without finding any succour or place of stay , whereupon they may rest themselves . now this is one of the greatest paines wherewith they be tormented in that cursed place : for if these torments shold have their continuance li● mitted but for a certaine time , though it were for a thousand , yea , a hundred thousand millions of years , yet even this would bee some little comfort unto them , for nothing is perfectly great , in case it have an end : but alas , they have not so much as this poore and miserable comfort : but contrariwise , their paines are equall in continuance with the eternity of almightie god , and the lasting of their miserie with the eternitie of gods glorie . as long as almightie god shall live , so long shall they die : and when almightie god shall cease to be god , then shall they also cease to be as they are . o deadly life , ô immortall death ! i know not whether i may truly tearme thee , either life or death : for if thou be life , why dost thou kill ? and if thou be death , why doest thou endure ? wherefore i will call thee neither the one , nor the other , for so much as in both of them there is contained something that is good : as in life there is rest , and in death there is an end ( which is a great comfort to the afflicted ) but thou hast neither rest not end . what art thou then ? marry , thou art the worst of life , and the worst of death ; fo● of death thou hast the torment , without any end , and of life thou hast t●e continuance without any rest o bitter composition , ô unsavorie purgation of our lords cup ! of the which , all the sinners of the earth shall drinke their part . now in this continuance in this eternitie , i would wish that thou ( my deare christian brother ) wouldst fixe the eyes of thy consideration a little while : and that as the clean beast cheweth the cud , even so thou wouldest weigh this point within thy selfe with great deliberation . and to ▪ the intent thou maiest do it the better , consider a little the paines that a sicke man abideth in one evill night , especially if he be vexed with any vehement greefe , or sharpe disease . marke how oft hee tumbleth & tosseth in his bed , what disquietnes he hath , how long and tedious one night seemeth unto him , how duly hee counteth all the houres of the clocke , and how long he deemeth each houre of them to bee , how hee passeth the time in wishing for the dawning of the day ; which notwithstanding , is like to helpe him , little towards the curing of his disease . if this then bee accounted so great a torment , what torment shall that bee ( trowyee ) in that everlasting night in hell , which hath no morning , nor so much as any hope of any dawning of the day ? o darknesse most obscure ! ô night everlasting ! ô night accursed even by the mouth of almightie god & all his saints ! that one shall wish for light , and shall never see it , neither shall the brightnesse of the morning arise any more . consider then what a kind of torment shall that bee , to live everlastingly in such a night as this is , lying not in a soft bed ( as the sicke man dooth ) but in a hote burning furnace , foming out such terrible raging flames . what shoulders shall be able to abide those horrible heats . if it seeme to us as a thing intollerable to have onely some part of our feet standing upon a panne of burning coales , for the space of repeating the lords prayer , what shall it bee ( thinke you ) to stand bodie and soule burning in the midst of those everlasting hot raging fires in hell , in comparison of which , the fires of this world are but painted fires . is there any wit or judgement in this world ? have men their right sences ? do they understand what these words import ? or are they peradventure persuaded , that these are onely the fables of poets ? or doe they thinke , that this appertaineth not to them , orels that it was onely meant for others ? none of all this can they say , for so much as our faith assureth us most certainely herein . and our saviour christ himselfe , who is everlasting trueth , crieth out in his gospell , saying , heaven and earth shall faile , but my word shall not faile . of this miserie there followeth another as great as it , which is , that the paines are alwaies continuing in one like degree , without any manner of intermission , or decreasing . all manner of things that are under the cope of heaven , doe moove and turne round about with the same heaven , and do never stand still at one state or beeing , but are continually either ascending or descending . the sea and the rivers have their ebbing and flowing , the times , the ages , and the mutable fortune of men , and of kingdomes , are evermore in continuall motion . there is no feaver so fervent , that dooth not decline , neither greefe so sharpe , but that after it is much augmented , it dooth forthwith decrease . to be short , all the tribulations and miseries are by little and little worne away with time , and as the common saying is , nothing is sooner dried up than teares . onely that paine in hell is alwaies greene , onely that feaver never decreaseth , only that extremitie of heat knoweth not what is either evening or morning . in the time of noahs flood , almightie god rained forty daies and fortie nights , continually without ceasing upon the earth , and this sufficed to drowne the whole world . but in that place of torment in hell , there shall raine everlasting vengeance , & darts of furie upon that cursed land , without ever ceasing so much as one onely minute or moment . now what torment can be greater , and more to be abho●●●d , than continually to suffer after one like manner , without any kind of alteration or chaunge ? though a meat bee never so delicate , yet in case wee feed continually therupon , it will in very short time be very loathsome unto us : for no meat can be more precious and delicat than that manna was , which almightie god sent downe unto the children of israel in the desart , & yet because they did eat continually therof , it made them to loath it , yea , and provoked them to vomite it up again . the way that is all plaine ( they say ) wearieth more than any other ▪ because alwais the varietie ( yea even in punishment ) is a kind of comfort . tell me then , if things that bee pleasant and savorie , when they be alwaies after one manner , are an occasion of loathsomenesse and paine : what kind of loathsomnesse will that be which shall bee caused by those most horrible paines and torments in hell , which do continue everlastingly after one like sort ? what will the damned and cursed creatures think , when they shall there see themselves so utterly abhorred & forsaken of almightie god , that hee will not so much as with the remission of any one sin , mitigate somwhat their torments . and so great shall the furie and rage bee which they shall there conceive against him , that they shall never cease continually to curse and blaspheam his holy name . vnto all these pains , there is also added the pain of that everlasting consumer , to wit , the worme of conscience , wherof the holy scripture maketh so oftentimes mention , saying , their worme shal never die , and their fire shall never bee quenched . this worme is a furious raging despight and bitter repentance , without anie fruit , which the wicked shall alwais have in hell , by calling to their remembrance the oportunitie and time they had whiles they were in this world , to escape those most greevous and horrible torments , and how they wold not vse the benefit thereof . and therefore when the miserable sinner seeth himselfe thus to be tormented and vexed on every side , and doth call to mind how many daies and yeares hee hath spent idly in vanities , pastimes , and pleasures ; and how oftentimes he was advertised of this perill , and how little regard he tooke thereof : what shall hee thinke ? what anguish and sorrow shall there be in his heart ? hast thou not read in the gospell , that there shall be weeping & wailing , and gnashing of teeth ? the famine of aegypt endured onely seven yeares , but that in hell shall endure everlastingly . in aegypt they found a remedie , though with great difficultie and charge , but for this , there shall never any remedie be found . theirs was redeemed with monie & cattell , but this can never bee redeemed with any manner of exchange . this punishment cannot be pardoned , this paine cannot bee exchaunged , this sentence cannot bee revoked . oh , if thou knewest and wouldest consider , how everie one condemned to hell , shall there remain tormenting and renting himselfe , weeping , and wailing , and saying : o miserable and unfortunate wretch that i am , what times and oportunities have i suffered to passe in vaine ? a time there was , when with one cup of cold water i might have purchased to my selfe a crowne of glorie , and when also with such necessarie workes of mercie in releeving the poore , i might have gained life everlasting . wherefore did i not looke before me ? how was i blinded with things present ? how did i let pa●●● the fruitfull yeares of aboundance , and did not enrich my selfe ? if i had beene brought up amongst infidels and pagans , & had beleeved that there had been nothing els but onely to be borne , and to die , then might i have had some kind of excuse , and might have said , i knew not what was commanded or prohibited me : but for so much as i have lived amongst christians , & was my selfe one of them professed , and held it for an article of my beleefe , that the hour should come when i should give up an account after what order i had spent my life : forsomuch also as it was daily cried out unto mee by the continuall preaching and teaching of gods embassadours ( whose advertisements manie following , made preparation in time , and laboured earnestly for the provision of good workes : ) forsomuch i say as i made light of all these examples , and persuaded my selfe very fondly , that heaven was prepared for me , though i took no pains for it at all : what deserve i that have thus led my life ? o ye infernall furies , come and rent me in peeces , and devour these my bowels , for so have i justly deserved , i have deserved eternall famishment , seeing i would not provide for my selfe while i had time . i deserve not to reape , because i have not sowne ; i am worthie to be destitute , because i have not laid up in store ; i deserve that my request should now be denied mee , sith when the poore made request unto mee , i refused to releeve them : i have deserved to sigh and lament so long as god shall bee god ; i have deserved , that this worme of conscience shall gnaw mine entrails for ever and ever , by representing unto me the little pleasure that i have enjoied , and the great felicitie which i have lost , & how far greater that was which i might have gained , by forgoing that little which i would not forgoe . this is that immortall worme that shall never die , but shall lie there everlastingly gnawing at the entrailes of the wicked , which is one of the most terrible pains that can possibly be imagined . peradventure thou art nowe persuaded ( good reader ) that there can bee added no more unto this , than hath beene said . but surely the mightie arme of god wanteth not force to chastice his enemies more and more : for all these paines that are hetherto rehearsed , are such as doe appertaine generally to all the damned : but besides these generall paines , there are also other particular paines , which each one of the damned shall there suffer in diverse sort , according to the qualitie of his sinne . and so according to this proportion , the hautie and proud shall there bee abased and brought low to their great confusion . the covetous shall bee driven to great necessitie : the glutton shall rage with continuall hunger and thirst . the letcherous shall burne in the very same flames which they themselves have enkindled . and those that have all their life time hunted after their pleasures & pastimes , shall live therein continuall lamentation and sorrow . but because examples are of very great force to moove our hearts , i will bring only one for this purpose , whereby somewhat of this matter may the better bee perceived . it is written of a certaine holy man , that he saw the paines ( in spirit ) of a licentious & worldly man in this sort . first hee saw how the devils that were present at the houre of his death , when he yeelded up his ghost , snatched away his soule with great rejoycing , and made a present thereof to the prince of darkenesse , who was then sitting in a chair of fire , expecting the comming of this present . immediatly after that it was presented before him , hee arose up out of his seat , and said unto the damned soule that hee would give him the preheminence of that honourable seat , because hee had been a man of honour , and was alwaies very much affected to the same . inconti nently after that hee was placed therein , crying and lamenting in that honourable torment , there appeared before him two other most ougly devils , and offered him a cup full of most bitter and stinking liquour , and made him to drinke and carouse it up all , perforce ; saying , it is meet , sithence thou hast beene a lover of precious wines & bankets , that thou shouldest likewise prove of this our wine , whereof all we doe use to drink in these parts . immediately after this there came other two , with two fierie trumpets , and setting them at his eares , began to blow into them flames of fire , saying , this melodie have wee reserved for thee , understanding that in the world thou wast very much delighted with minstrelcie and wanton songs : and suddainely hee espied other divels , loaden with vipers and serpents , the which they threw upon the breast and bellie of that miserable sinner , saying unto him , that forsomuch as he had been greatly delighted with the wanton embracings & letcherous lusts of women , hee should now sollace himselfe with these refreshings , in stead of those licentious delights and pleasures , which hee had enjoyed in the world . after this sort ( as the prophet esay sayth in the chapter ) when the sinner is punished , there is given measure for measure , to the end , that in such a great varietie and proportion of punishments , the order & wisdome of gods justice , might the more manifestly appeare . this vision hath almightie god shewed in spirit to this holy man for advertisement and instruction , not that in hell these things are altogether so materially done , but that by them wee might understand in some manner the varietie and multitude of the pains which be there appointed for the damned . whereof , i know not how some of the pagans have had a certaine knowledge : for a poet speaking of this multitude of paines , affirmed , that although hee had a hundred mouthes and as many tongues , with a voice as strong as yron , yet were they not able only to expresse the names of them . a poet hee was that spake this , but truly therin he spake more like a prophet or an evangelist than a poet. now then , if all this evill shall most assuredly come to passe , what man is hee , that seeing all this so certainely with the eyes of his faith , will not turne over the leafe , and begin to provide for himselfe against that time ? where is the judgement of men nowe become ? where be their wits ? yea , where is at the least their selfe-love , which seeketh evermore for his own profite , and is much afraid of any losse ? may it be thoght that men are become beasts , that provide onely for the time present ? or have they peradventure so dimmed their eye sight , that they cannot looke before them ? hearken ( sayth esay ) oyee deafe and yee blind , open your eyes that you may see , who is blind but my servant ? and who is deafe but ye , unto whom i have sent my messengers ? and who is blind , but hee that suffereth himselfe to bee sold for a slave ? thou that seest so many things , wilt thou not suffer thy selfe to see this ? thou that hast thine eares open , wilt thou not give eare hereunto ? if thou beleeve not this , how art thou then a christian ? if thou beleeve it , and doest not provide for it , how canst thou bee thought a reasonable man ? aristotle sayth , that this is the difference between opinion and imagination , that an imagination alone is not sufficient to cause a feare , but an opinion is : for if i doe imagine that a house may fall upon mee , it is not enough to make me afraid , unlesse i beleeve or have an opinion it will be so indeed : for then it is sufficient to make mee afraid . and hereof commeth the feare that murderers alwaies have , by reason of the suspition they conceive , that their enemies do lie in wait for them . if then the opinion and only suspition of danger is able to cause the greatest courage to feare , how is it that the certaintie and beleefe of so many & so great terrible miseries ( which are farre more sure than anie opinion ) dooth not make thee to seare . if thou perceivest , that for these many yeares past thou hast lead a licentious and sinfull life , and that at the last , according to present justice , thou art condemned to these horrible torments in hell : if also there appeare by probable conjecture , that there is no more likelyhood of thy amendment for ensuing years to come , than there was in those alreadie past , how happeneth it , that running headlong into so manifest a daunger , thou art not at all afraid ? especially , considering the sinfull state wherin thou livest , and the horrible paines and torments which doe attend for thee , & the time which thou hast lost , and the endlesse repentaunce which thou shalt have therefore in the most horrible torments of hell . assuredly , it goeth beyond the compas of all common sence and conceit of humane reason , to consider , that there should bee such negligent , wilfull , grosse , and carelesse blindnesse , able to enter and take such deepe rooting in the soule of man. who loves this life , frō love his love doth erre , and chusing drosse , rich treasure doth denie , leaving the pearle , christs counsels to preferre , with selling all we have , the same to buy : o happie soule , that doth disburse a summe , to gaine a kingdome in the life to come . such trafficke may be tearmed heav'nly thrift , such venter hath no hazard to dissuade immortall purchase , with a mortall gift , the greatest gaine that ever merchant made : to get a crowne where saints and angels sing , for laying out a base and earthly thing . to tast the ioyes no humane knowledge knowes , to heare the tunes of the coelestiall quires , t' attaine heau'●● sweet and mildest calme repose , to se● gods face , the summ● of good desires : which by his glorious saints i● 〈◊〉 ●yde , yet sigh ▪ with seeing , never satisfide . god as he is , sight beyond estimate , which angels tongues are untaught to discover , whose splendor doth the heavens illustrate , vnto which sight each sight becomes a lover : whom all the glorious court of heaven laud , with praises of eternities applaud . there where no teares are to interprete greeves , nor any sighs , heart dolours to expound , there where no treasure as surpris'd by theeves , nor any voice that speakes with sorrowes sound : no use of passions , no distempered thought , no spot of sinne , no deed of errour wrought . the native home of pilgrime soules abod , rest's habitation , ioies true residence , ierusalem's new citie built by god , form'd by the hands of his owne excellence : with gold-pav'd streets , the wals of precious stone , where all sound praise to him sits on the throne . finis . ❧ of the glorie of the blessed saints in heaven . to the end there might want nothing to stir up our mindes to vertue , after the paines which almightie god threateneth to the wicked , he dooth also set before us the reward of the good : which is , that glorie and everlasting life which the blessed saints doe enjoy in heaven , whereby he dooth very mightily allure us to the love of the same . but what manner of thing this reward , and what this life is , there is no tongue , neither of angels nor of men , that is sufficient to expresse it . howbeit , that wee may have some kind of savor & knowledge therof , i intend here to rehearse even word for word , what s. augustine sayth in one of his meditations , speaking of the life everlasting ( ensuing this transitorie time ) and the joies of the blessed saints in heaven . o life ( sayth he ) prepared by almighty god for his friends , a blessed life , a secure life , a quiet life , a beautifull life , a cleane life , a chast life , a holy life , a life that knoweth no death , a life without sadnesse , without labour , without greefe , without trouble , without corruption , without feare , without variety , without alteration , a life replenished with all beautie and dignity ; where there is neither enemy that can offend , nor delight that can annoy , where love is perfect , and no feare at all , where the day is everlasting , and the spirit of all is one : where almightie god is seene face to face , who is the only meat whereupon they feed without lothsomnesse : it delighteth me to consider thy brightnesse , & thy treasures do rejoice my longing heart . the more i consider thee , the more i am stricken in love with thee . the great desire i have of thee , doth wonderfully delight me , & no lesse pleasure is it to me to keep thee in my remembrance . o life most happie , ô kingdome truly blessed , wherin there is no death nor end , neither yet succession of time , where the day continuing evermore without night , knoweth not anie mutation ; where the victorious conqueror being joined with those everlasting quires of angels , and having his head crowned with a garland of glorie , singeth unto almightie god one of the songs of syon . oh happie , yea , and most happie should my soule bee , if when the race of this my pilgrimage is ended , i might bee worthie to see thy glorie , thy blessednes , thy beautie , the wals and gates of thy city , thy streets , thy lodgings , thy noble citizens , and thine omnipotent king in his most glorious majestie . the stones of thy wals are precious , thy gates are adorned with bright pearles , thy streets are of very fine excellent gold , in which there never faile perpetuall praises ; thy houses are paved with rich stones , wrought throghout with zaphirs , and covered above with massie gold , where no uncleane thing may enter , neither dooth any abide there that is defiled . faire and beautifull in thy delights art thou ô ierusalem our mother , none of those thinges are suffered in thee , that are suffered here . there is great diversitie betweene thy things and the things that we doe continually see in this life . in thee is never seene neither darkenesse nor night , neither yet any change of time . the light that shineth in thee , commeth neither of lampes , nor of sunne or moone , nor yet of bright glittering stars , but god that proceedeth of god , and the light that commeth of light , is he that giveth clearenesse unto thee . even the very king of kings himselfe keepeth continuall residence in the middest of thee , compassed about with his officers and servants . there doe the angels in their orders and quires sing a most sweet and melodious harmonie . there is celebrated a perpetuall solemnitie and feast with everie one of them that commeth thither , after his departure out of this pilgrimage . there bee the orders of prophets ; there is the famous companie of the apostles ; there is the invincible armie of martyrs ; there is the most reverent assembly of confessours ; there are the true and perfect religious persons ; there are the holy virgines , which have overcome both the pleasures of the world , and the frailtie of their owne nature ; there are the young men and young women , more auncient in vertue than in yeares ; there are the sheepe and little lambs that have escaped from the wolves , and from the deceitfull snares of this life , and therefore do now keep a perpetuall feast , each one in his place , all alike in joy , though different in degree . there , charitie raigneth in her full perfection , for unto them god is all in all , whome they behold without end , in whose love they be all continually inflamed , whom they doe alwaies love , and in loving , do praise , and in praising , doe love , and all their exercises consist in praises , without wearinesse , and without travell . o happie were i , yea , and very happy indeed , if at what time i shall bee loosed out of the prison of this wretched bodie , i might bee thought worthie to hear those songs of that heavenly melodie , sung in the praise of the everlasting king , by all the cittizens of that so noble cittie . happie were i , and very happie , if i might obtaine a roome among the chaplaines of that chappell , and wait for my turne also to sing my alleluia . if i might be neare to my king , my god , my lord , and see him in his glorie , even as he promised mee , when he said : o father , this is my last determinate will , that all those that thou hast given unto mee , may bee with me , and see the glorie which i had with thee before the world was created . hetherto are the words of s. augustine . nowe tell mee ( christian brother ) what a day of glorious shine shall that bee unto thee ( if thou lead thy life in gods feare ) when after the course of this pilgrimage , thou shalt passe from death to immortallitie ; and in that passage , when others shall begin to feare , thou shalt begin to rejoyce , and lift up thyhead because the day of thy deliverance is at hand ? come foorth a little ( sayth s. ierome unto the virgine eustochia ) out of the prison of this body , and when thou art before the gate of this ▪ tabernacle , set before thy eyes the reward that thou hopest to have for thy present labours . tell mee , what a day shall that bee , when our lord himselfe with all his saints , shall come & meet thee in the way , saying unto thee : arise and make hast o my beloved , my delight , and my turtle dove , for now the winter is past , and the tempestuous waters are ceased , and flowers doe begin to appeare in our land . cant. . howe great joy shall thy soule then receive , when it shall bee at that time presented before the throne of the most blessed trinitie , by the hands of the holy angels ( especially by that angell , to whom thou was committed , as to a faithful keeper ) and when this angell , with all the rest , shall declare thy good workes , and what crosses , tribulations , and injuries thou hast suffered for gods sake . acts . s. luke writeth , that when holy tabitha , the great almes giver , was dead , all the widdowes and poore folke came about the apostle s. peter , shewing unto him the garments which she had given them : where with the apostle being moved , made his prayer unto almightie god for that so mercifull a woman , and by his praiers he raised her again to life . now what a gladnesse will it be to thy soule , when in the middest of those blessed spirits thou shalt bee placed , with remembrance of thy almes deeds , thy praiers and fastings , the innocencie of thy lise , thy suffering of wrongs and injuries , thy patience in afflictions , thy temperance in diet , with all other vertues and good workes that thou hast done in all thy life . o how great joy shalt thou receive at that time for all the good deedes that thou hast wrought ! how clearly then shalt thou understand the value & the excellencie of vertue ! there the obedient man shall talk of victories ; there vertue shall receive her reward , and the good honoured according to their merite . moreover , what a pleasure will it bee unto thee , when thou shalt see thy selfe to bee in that sure haven , and shalt looke backe upon the course of thy navigation which thou hast sayled here in this life : when thou shalt remember the tempests wherein thou hast been tossed , the straits through which thou hast passed , and the daungers of theeves and pyrats , from whom thou hast escaped . there is the place where they shall sing the song of the prophet , which sayth , had it not ben that our lord had ben mine helper , it could not be but my soule had gone into hell . especially , when from thence thou shalt behold so many sinnes as are committed every houre in the world , so many souls as doe descend every day into hell , and how it hath pleased almightie god , that among such a multitude of damned persons , thou shouldest bee of the number of his elect , and one of those to whome hee would grant such exceeding great felicitie and glorie . besides all this , what a goodly sight will it be to see those seats filled up , and the citie builded , and the wals of that noble ierusalem repaired againe ? with what chearfull embracings shall the whole court of heaven entertaine them , beholding them when they come loaden with the spoiles of their vanquished enemies ? there shall those valiant men and women enter with triumph , which have together with the world conquered the weakenesse of their owne fraile nature . there shall they enter which have suffred martirdom for christs sake , with double triumph over the flesh & the world , adorned with all coelestiall glorie . there shall also daily enter many young men and children , which have vanquished the tendernesse of their young yeares with discretion and vertue . oh , how sweet and savorie shall the fruit of vertue then be , although for a time before her roots seemed very bitter : sweet is the cold evening after the hote sunnie day ; sweet is 〈…〉 ●ountaine to the weary 〈…〉 travailer ; sweet is 〈…〉 sleepe to the tired servaunt : but much more sweet is it to the saints in heaven to enjoy peace after warre , securitie after perill , eternall rest after their paines and travels : for then are the warres at an end , then need they no more to goe all armed , both on the right side and on the left . the children of israel went forth armed towards the land of promise , but after that the land was conquered , they laid downe their speares , and cast awa● 〈…〉 armour , and forget 〈…〉 and turmoile 〈…〉 , each one under the shaddow of his pavillion and harbour enjoied the fruit of their sweet peace . now may the watching prophet come down from his standing , that did watch and fix his feet upon the place of the sentinell . there is no more feare of invasion by the terrible atmies of the bloudie enemies : there is no place for the subtill crafts of the lurking viper : there cannot arrive the deadly sight of the venomous baseliske , nor yet shall the hissing of the auncient serpent bee heard there ; but onely the soft breathing aire of the holy ghost , wherein is beholden the glorie of almightie god. this is the region of all peace , the place of securitie , situated above all the elements , whether the cloudes and stormie winds of the darke aire cannot come . o what glorious things have been spoken of thee , ô cittie of god. blessed are they ( saith holy tobias ) that love thee , and enjoy thy peace . o my sould praise our lord , for he hath delivered ierusalem his citie from all her troubles . happie shall i bee , if the remnant of my posteritie might come to see the clearenesse of ierusalem : her gates shall bee wrought with zaphirs and emeraulds , and all the circuit of her wals shall bee built with precious stones , her streets shall bee paved with white and pollished marble , and in all parts of her territories shall be sung alleluia . o joyfull countrey ! ô sweet glorie ! ô blessed companie ! who shall bee those so fortunate and happie that are elected for thee ? it seemeth a presumption to desire thee , and yet i will not live without the desire of thee . o yee sonnes of adam , a race of men , miserably blinded and deceived . o yee scattered sheepe , wandering out of your right way , if this be your sheep-coat , whether goe you backeward ? what meane you ? why suffer you such an excellent benefit to bee wilfully lost for not taking so little paines ? what wise man would not desire , that all labour and paine of the world were imposed unto him ? that all sorrows , afflictions , & diseases were even poured upon him as thicke as haile ; that persecutions , tribulations , & greefs , with one to molest him , another to disquiet him , yea , that all creatures in the world did conspire against him , being scorned & made a laughing stocke of all men ; and that his whole life were converted into weepings and lamentations , so that in the next life hee might find repose in the heavenly harbor of eternall consolation , and be thought meet to have a place among that blessed people , which are adorned and beautified with such inestimable glorie . and thou , ô foolish lover of this miserable world , goe thy way , seek as long as thou wilt for honors & promotions , build sumptuous houses & palaces , purchase lands and possessions , in large thy territories & dominions , yea , commaund if thou wilt whole empires and worlds , yet shalt thou never bee so great as the least of all the servants of almightie god , who shall receive that treasure which this world cannot give , & shall enjoy that felicitie , which shal endure for evermore , when thou with thy pomp and riches , shall bear the rich glutton companie , whose buriall is in the deepe vault of hell : but the devout spirituall man shall be carried by the holy angels with poore lazarus into abrahams bosome , a place of perpetuall rest , joy , sollace , and eternall happines , ¶ of the benefites which our lord promiseth to give in this present life , to such as live a iust and godly life . peradventure thou wilt now say , that al these things before rehearsed , bee rewards and punishments only for the life to come : and that thou desirest to see something in this present life , because our mindes are wont to bee mooved very much with the sight of things present . to satisfie thee herein , i will also explaine unto thee what may answere thy desire . for althogh our lord do reserve the best wine , and the delicat dishes of most delight , untill the end of the banket , yet he suffereth not his friends to bee utterly destitute of meat and drinke in this tedious voyage : for he knoweth very wel , that they could not otherwise hold out in their journey . and therfore when he said unto abraham , feare not abraham , for i am thy defendor , and thy reward shall bee exceeding great : by these wordes hee promised two thinges , the one for the time present , that was , to be his safegard and defence in all such things as may happen in this life ; & the other for the time to come , and that is , the reward of glorie which is reserved for the next life . but how great the first promise is , and how many kinds of benefites and favours are therein included , no man is able to understand , but onely hee , that hath with great diligence read the holy scriptures , wherein no one thing is more often repeated and set forth , than the greatnesse of the favours , benefits , and priviledges , which almightie god promiseth unto his friends in this life . hearken what salomon saith in the third chapter of his proverbes , as touching this matter . blessed is that man that findeth wisdome , for it is better to have it , than all the treasures of silver and gold , be they never so excellent and precious : and it is more worth than all the riches of the world , and whatsoever mans heart is able to desire , is not comparable unto it . the length of daies are at her right hand , and riches and glorie at her left . her waies be pleasant , and all her passages be quiet , she is a tree of life to all those that have obtained her , and hee that shall have her in continuall possession , shall bee blessed . keepe therefore ( o my sonne ) the lawes of almightie god , and his counsels , for they shal bee as life to thy soule , and sweetnesse to thy tast . then shalt thou walke safely in thy waies , and thy feet shall not find any stumbling blockes . if thou sleep , thou shalt have no cause to feare : and if thou take thy rest , thy sleepe shall be quiet . this is the sweetnesse and quietnesse of the way of the godly , but the waies of the wicked are far different , as the holy scripture doth declare unto us . the paths and waies of the wicked ( sayth ecclesiasticus ) are full of brambles , and at the end of their journey are prepared for them , hell , darkenesse , & paines . doest thou thinke it then a good exchaunge , to forsake the waies of almightie god , for the wayes of the world , sith there is so great difference betweene the one and the other , not onely in the end of the way , but also in all the steps of the same ? what madnesse can bee greater , than to chuse one torment , to gaine another by ; rather than with one rest to gaine another rest ? and that thou maist more clearely perceive the excellencie of this rest , and what a number of benefits are presently incident therunto , i beseech thee hearken attentively even what almightie god himselfe hath promised by his prophet esay , to the observers of his law , in a manner with these words , as diverse interpreters doe expound them . when thou shalt doe ( saith he ) such and such things , which i have commaunded thee to do , there shall forthwith appear unto thee the dawning of the cleare day ( that is , the sonne of justice ) which shall drive away all the darkenesse of thy errours and miseries , & then shalt thou begin to enjoy true and perfit salvation . now these are the benefits which almighty god hath promised to his servants . and albeit some of them bee for the time to come , yet are some of them to be presently received in this life : as , that new light and shining from heaven ; that safetie and abundance of all good thinges ; that assured confidence & trust in the almightie god ; that divine assistance in all our praiers and petitions made unto him ; that peace and tranquilitie of conscience ; that protection and providence of almightie god. all these are the gracious gifts and favours which almightie god hath promised to his servaunts in this life . they all are the works of his mercie , effects of his grace , testimonies of his love , and blessings , which hee of his fatherly providence extendeth . to bee short , all these benefits do the godly injoy both in this present life , and in the life to come : and of all these are the ungodly deprived , both in the one life , and in the other . wherby thou maist easily perceive , what difference there is betweene the one sort and the other , seeing the one is so rich in graces , and the other so poore and needie : for if thou ponder well gods promised blessings , and consider the state and condition of the good and the wicked , thou shalt find , that the one sort is highly in the favour of almightie god , and the other deeply in his displeasure : the one be his friends , and the other his enemies : the one bee in light , and the other in darkenesse : the one doe enjoy the companie of angels , & the other the filthie pleasures and delights of swine : the one are truly free , and lords over themselves , and the other are become bondslaves unto sathan , and unto their owne lusts and appetites . the one are joyfull with the witnesse of a good conscience , and the other ( except they be utterly blinded ) are continually bitten with the worme of conscience , evermore gnawing on them : the one in tribulation , stand stedfastly in their proper place ; and the other , like light chaffe , are carried up and downe with everie blast of wind : the one stand secure and firme with the anker of hope , and the other are unstable , and evermore yeelding unto the assaults of fortune : the praiers of the one are acceptable and liking unto god , and the praiers of the other are abhorred and accursed : the death of the one is quiet , peaceable , and precious in the sight of god , and the death of the other , is unquiet , painefull , and troubled with a thousand frights and terrours : to conclude , the one live like children under the protection and defence of almightie god , and sleepe sweetly under the shaddow of his pastoral providence ; and the other being excluded from this kind of providence , wander abroad as straied sheep , without their sheep heard and maister , lying wide open to all the perils , daungers , & assaults of the world . seeing then , that a vertuous life is accompanied with all these benefits , what is the cause that should withdraw thee , and persuade thee not to embrace such a precious treasure ? what art thou able to alledge for excuse of thy great negligence ? to say that this is not true , it cannot be admitted , for so much as gods word doth avouch the certainetie hereof . to say that these are but small benefits , thou canst not , for so much as they do exceed all that mans heart can desire . to say that thou art an enemie unto thy selfe , and that thou doest not desire these benefits , cannot bee , considering that a man is even naturally a friend to himselfe , & the will of man hath ever an cie to his own benefit , which is the very object or marke that his desire shooteth at . to say that thou hast no understanding nor tast of these benefits , it will not serve to discharge thine offence , for so much as thou hast the fayth and beleefe thereof , though thou hast not the tast , for the tast is lost through sin , but not the faith : and the faith is a witnesse more certaine , more secure , and better to be trusted , than al other experiences and witnesses in the world . why doest thou not then discredit all other witnesses with this one assured testimonie ? why doest thou not rather give credit unto faith , than to thine owne opinion and judgement ? o that thou wouldest make a resolute determination , to submit thy selfe into the hands of almightie god , and to put thy whole trust assuredly in him . how soon shouldest thou then see all these prophesies fulfilled in thee : then shouldest thou see the excellencie of these divine treasures : then sholdest thou see how starke blind the lovers of this world are , that seeke not after this high treasure : then shouldest thou see upon what good ground our saviour inviteth us to this kind of life saying : come unto me all ye that travell , and are loaden , and i will refresh you ; take my yoke upon you , & you shal find rest for your souls : for my yoke is sweet , & my burden is light . almightie god is no deceiver , nor false promiser , neither yet is he a great boaster of such things as he promiseth . why dost thou then shrinke backe ? why dost thou refuse peace and true quietnesse ? why dost thou refuse the gentle offers and sweet callings of thy pastor ? how darest thou despise & banish away vertue from thee , which hath such prerogatives and priviledges as these bee ; and withal , confirmed & signed even with the hand of almighty god ? the queen of saba heard far lesse things than these of salomon , and yet shee travelled from the uttermost parts of the world to trie the truth of those things that she had heard . and why doest not thou then ( hearing such notable , yea , and so certain news of vertue ) adventure to take a little paines to trie the truth and sequell therof ? o deare christian brother , put thy trust in almightie god and in his word , and commit thy self most boldly without all feare into his armes , and unloose from thy handes those trifling knots that have hetherto deceived thee , and thou shalt find , that the merites of vertue doe far excell her fame : and that all which is spoken in praise of her , is nothing in comparison of that which shee is indeed . ¶ that a man ought not to deferre his repentance and conversion unto god , from day to day : considering hee hath so many debts to discharge , by reason of the offences committed in his sinfull life alredie past . now then , if on the one side there bee so many and so great respects , that do bind us to chaunge our sinfull life ; and on the other side , we have not any sufficient excuse why wee should not make this exchange . how long wilt thou tarrie , untill thou fully resolve to doe it ? turne thine eyes a little , and looke backe upon thy life past , and consider , that at this present ( of what age soever thou bee ) it is high time , or rather , the time well nigh past to begin to discharge some part of thy old debts . consider , that thou which art a christian regenerated in the water of holy baptisme , which doest acknowledge almightie god for thy father , and the catholicke church for thy mother , whome shee hath nourished with the milke of the gospell , to wit , with the doctrine of the apostles and evangelists : consider ( i say ) that all this notwithstanding , thou hast lived even as loosely and dissolutely , as if thou hadst been a meere infidell , that had never any knowledge of almightie god. and if thou doe denie this , then tell mee what kind of sinne is there which thou hast not committed ? what tree is there forbidden that thou hast not beholden with thine eyes ? what greene meddow is there , in which thou hast not ( at the least in desire ) feasted thy letcherous lust ? what thing hath been set before thine eyes , that thou hast not wantonly desired ? what appetite hast thou left unexecuted , notwithstanding that thou didst beleeve in almightie god , and that thou wert a christian ? what wouldest thou have done more , if thou hadst not had any faith at all ? if thou hadst not looked for any other life ? if thou hadst not feared the dreadful day of judgement ? what hath all thy former life been , but a web of sinnes , a sinke of vices , a way full of brambles and thornes , and a froward disobedience of god ? with whome hast thou hetherto lived , but onely with thine appetite , with thy flesh , with thy pride , and with the goods and riches of this transitorie world ? these have beene thy gods , these have beene thine idols , whome thou hast served , and whose lawes thou hast diligently obeied . make thine account with the almighty god , with his laws , and with his obedience , and peradventure thou shalt find , that thou hast esteemed him no more , than if hee had been a god of wood , or stone . for it is certaine , that there be many christians , which beleeving that there is a god , are induced to sinne with such facilitie , as though they beleeved , that there were no god at all : and do offend no whit the lesse , though they beleeve that there is a god , than they would doe , if they beleeved there were none at all . what greater injurie , what greater despight can bee done , than so to contemne his divine majestie ? finally , thou beleeving all such things as christs church doth beleeve , hast notwithstanding so led thy life , as if thou wert persuaded , that the beleefe of christians were the greatest fables or lies in the world . and if the multitude of thy sinnes past , and the facilitie thou hast used in committing of them , do not make thee afraid , why doest thou not feare at the least the majesty and omnipotencie of him , against whom thou hast sinned ? lift up thine eyes , and consider the infinit greatnesse and omnipotencie of the lord , whom the powers of heaven do adore , before whose majestie the whole compasse of the wide world lyeth prostrate ; in whose presence , all things created , are no more than chaffe caried away with the wind . consider also with thy selfe how unseemely it is , that such a vile worme as thou art , should have audacitie so many times to offend and provoke the wrath of so great a majestie . consider the wonderful and most terrible severitie of his justice , and what horrible punishments hee hath used from time to time in the world against sin ; and that not onely upon particular persons , but also upon citties , nations , kingdomes , and provinces , yea , upon the universall world : and not onely in earth , but also in heaven ; and not onely upon straungers sinners , but even upon his owne most innocent sonne , our sweet saviour iesus christ , when hee tooke upon him to satisfie for the debt that we owed . and if this severitie was used upon greene and innocent wood , and that for the sins of others , what then will he doe upon drie and withered wood , and against those that are loden with their owne sins ? now , what thing can bee thought more unreasonable , than that such a fraile ▪ wretch as thou art , should bee so saucie and malapert as to mocke with so mightie a lord , whose hand is so heavie , that in case hee should strike but one stroke upon thee , he would at one blow drive thee downe headlong into the deepe bottomelesse pit of hell , without remedie . consider likewise the great patience of this our mercifull lord , who hath expected thy repentaunce so long , even from the time that thou didst first offend him : and thinke , that if after so long patience and tarrying for thee , thou shalt still continue thy leaud and sinfull life , abusing thus his mercy and provoking him to further indignation & wrath , he will then bend his bow , and shake his sword , and raine downe upon thee even sharpe arrowes of everlasting wrath and death . consider also the profoundnesse of his deepe judgements , whereof wee read and see daily so great wonders . we see how king salomon himselfe , after his so great wisdome , and after those three thousand parables and most profound mysteries uttered by him , was forsaken by almightie god , and suffered to fall down and adore idols . we see how one of those seven first deacons of the primative church , which were ful of the holy ghost , became not onely an hereticke , but also an arch heriticke and a father of heresies . wee see daily many starres fall downe from heaven unto earth , with miserable fals , and to wallow themselves in the durt , and to eat the meat of swine , which sate before at gods own table , and were fed with the very bread of angels . if then the just and righteous ( for some secret pride or negligence , or els for some ingratitude of theirs ) be thus justly forsaken of almightie god , after they have bestowed so many yeares in his service . what maiest thou looke for , that hast done in a manner nothing els in all thy life time , but onely heaped sinnes upon sinnes , and hast thereby offended almighty god most greevously ? now , if thou hast lived after this sort , were it not reason that thou shouldest now at the length give over , and cease heaping sinne upon sinne , and debt upon debt , and begin to pacifie the wrath of almightie god , and to disburden thy sinfull soule ? were it not meet , that that time which thou hast hetherto given to the world to thy flesh , and to the devill , should suffice ? and that thou shouldest bestow some little time of that which remaineth , to serve him , who hath given thee all that thou hast ? were it not a point of wisedome , after so long time , and so many great injuries , to feare the most terrible justice of almightie god , who the more patiently hee suffereth sinners , the more hee dooth afterwards punish them with severitie and justice ? were it not meet for thee to feare thy long continuance so many yeares in sinne , and in the displeasure of almightie god , procuring thereby against thee such a mightie adversarie as hee is , and provoking him of a mercifull loving father to become thy severe terrible judge and enemie ? were it not meet to feare , least that the force of evill custome may in continuance of time be turned into nature ; and that thy long vicious usuall manner of committing sinne , may make of a vice , a necessitie ; or little lesse ? why art thou not afraid , least by little and little thou maiest cast thy selfe downe headlong into the deepe pit of a reprobate sence , whereinto after that a man is once faln , he never maketh account of any sinne , bee it never so great . the patriarke iacob said unto laban his father in law : these fourteene years have i served thee , and looked to thine affaires ; now it is time that i should look to mine owne , and begin to attend unto the affaires of mine owne houshold . wherefore if thou hast likewise bestowed so manie yeares in the service of this world , and of this fraile transitorie life , were it not good reason , that thou shouldest now begin to make some provision for the salvation of thy soule , and for the everlasting life to come ? there is nothing more short , nor more transitorie than the life of man ; and therefore providing so carefully as thou doest for all such things as bee necessarie for this life , which is so short , why doest thou not provide likewise somewhat for the life that is to come ? which life shall endure for ever and ever . ❧ the conclusion of all the premisses . if now all this bee so , i beseech thee even for the bitter passion of our sweet saviour iesus christ , to remember thyselfe , and consider that thou art a christian , and that thou beleevest assuredly for a most undoubted truth , whatsoever the true faith instructeth thee . this faith telleth thee , that thou hast a judge above that seeth all the steps and motions of thy life : and that certainely there shall a day come , when he will require an account of thee , even for every idle word . this faith teacheth thee , that a man is not altogether at an end when he dieth , but that after this temporal life , there remaineth another everlasting life ; and that the souls die not with the bodies , but that whiles the bodie remaineth in the grave , untill the generall day of judgement , the soule shall enter into another new countrey , and into a new world , where it shall have such habitation and companie , as the faith & workes were which it had in this life . this faith telleth thee also , that both the reward of vertue , and the punishment of vice , is a thing so wonderfull , that although the whole world were full of bookes , and all creatures were writers , yet shold they all bee wearied , and the world come to an end , before they should end their description , & make a perfect declaration what is comprehended in each one of these points . this faith informeth thee also , that the debts and duties which we owe to almightie god , are so great , that albeit a man had so many lives as there bee sands in the sea , yet would they not suffice , if they were all employed in his service . and this faith likewise telleth thee , that vertue is such an excellent treasure , that all the treasures of the world , and al that mans heart can desire , are in no sort comparable unto it . wherefore , if there be so many and so great respects that doe invite us unto vertue , how commeth it to passe , that there bee so few lovers and followers of the same ? if men be mooved with gaine and commodity , what greater commoditie can there be than to attaine life everlasting ? if they be moved with fear of punishment , what greater punishment can bee found , than the most horrible everlasting dreadfull torments in the lake of fire and brimstone , to continue even world without end ? if that bonds of debts and benefites ; what debts are greater than these which we owe unto the almightie god , as well for that hee is which he is , as also for that which wee have received of him ? if the feare of perils doe move us ; what greater perill can there bee than death , the houre thereof being so uncertaine , and the account so strait ? if thou be moved with peace , libertie , quietnes of mind , and with a pleasant life , ( which are things that all the world desires ) it is certaine , that all these are found much better in the life that is governed by vertue and reason , than in that life which is ruled by the affections and passions of the mind , forsomuch as man is a reasonable creature , and no beast . howbeit , in case thou account all this as not sufficient to move thee thereunto , yet let it suffice thee to consider further , that even almightie god so abased himselfe for thy sake , that he descended from heaven unto the earth , and became man , and whereas he created the whole world in sixe dayes , hee bestowed three and thirtie yeares about thy redemption , yea , and was also contented for the same to leese his life . almightie god died , that sinne should die : and yet for all this doe wee endeavor , that sinne might live in our hearts , notwithstanding , that our lord purposed to take away the life of sinne with his owne death . if this matter were to be discussed with reason , surely this alreadie spoken might suffice to prevaile with any reasonable creature : for not onely in beholding almightie god upon the crosse , but whether soever we doe turn our eyes , we shal find , that every thing crieth out to us , and calleth upon us to receive this so excellent a benefite : for there is not a thing created in the world , ( if we duly consider it ) but dooth invite us to the love and service of our saviour iesus christ , insomuch , that looke how many creatures there be in the world , so many preachers there are , so many bookes , so many voices , and so manie reasons , which doe all call us unto almighty god. and how is it possible then , that so many callings as these are , so many promises , so many threatnings , and so many provocations , should not suffice to bring us unto him ? what might almightie god have done more than hee hath done , or promised more greater blessings than he hath promised , or threatened more greevous and horrible torments than he hath threatned , to draw us unto him , and to pluck us away from sinne ? and yet all this notwithstanding , howe commeth it to passe , that there is so great ( i will not say arrogancie , but ) bewitching of men , that doe beleeve these things to bee certainely true , and yet bee not afraid to continue all the dayes of their life in the committing of deadly sinnes ? yea , to goe to bed in deadly sinne , and to rise up againe in deadly sinne , and to embrue themselves in every kind of lothsome , detestable , and odious sinne , even as though all their whole endeavours intended by the practise of sinne , to resist all grace and favour in the sight of god ? and this is done in such sort , so without feare , so without scruple of mind , so without breaking of one houres sleepe , and without the refraining of anie one delicate morsell of meat for the same , as if all that they beleeved , were dreames , and olde wives tales , and as if all that the holy evangelists have written , were meere fiction and fables . but tel me thou that art such a desperate wilfull rebell against thy creator and redeemer , which by thy detestable life and dissolute conversation , doest evidence thy selfe to be a firebrand , prepared to burne in those everlasting and revenging horrible fires of hell : what wouldest thou have done more than thou hast done , in case thou haddest beene persuaded , that all were meere lies which thou hast beleeved : ? ; for although that for feare of incurring the daunger of the princes lawes , and the execution of their force upon thee , thou hast somewhat brideled thine appetites ; yet doth it not appeare , that for any feare of almightie god , thou hast refrained thy will in any one thing , neither from carnall pleasures , nor from taking revenge of thine enemies , nor from backbiting and slandering thy neighbours , nor yet from fulfilling thine inordinate lusts and desires , in case thine abilitie served thee thereunto . oh , what dooth the worme of thy conscience say unto thee , whiles thou art in such a fond securitie and confidence , continuing in such a dissolute and wicked life as thou doest ? where is now become the understanding , judgement , and reason , which thou hast of a man ? why art thou not afraid of so horrible , so certaine , and so assured perils and daungers ? if there were a dish of meat set before thee , and some man ( albeit he were a lier ) should say unto thee , refraine to touch and eat thereof , for it is poysoned ; durst thou once adventure to stretch out thy hand , to take a tast thereof , though the meat were never so savorie and delicate , and hee never so great a lier that should beare thee thus in hand ? if then the prophets , if the apostles , if the evangelists , yea , if almightie god himselfe doe crie out unto thee , and say , take heed thou miserable man , for death is in that kind of meat , and death dooth lie lurking in that gluttonous morsell , which the devill hath set before thee ? howe darest thou reach for everlasting death with thine owne handes , and drinke thine owne damnation . where is the applying of thy wits , thy judgement , and the discourse and reason which thou hast of a spirituall man ? where is their light , where is their force ? sith that none of them doe bridle thee anie whit from thy common usuall vices . oh thou wretched and carelesse creature , be ▪ witched by the common enemie sathan , adjudged to everlasting darkenesse , both inward and outward , and so doest goe from one darkenesse to the other . thou art blind to see thine owne miserie , insensible to understand thine owne perdition , and harder than any adamant , to feele the hammer of gods word . oh , a thousand times most miserable thou art , woorthie to be lamented with none other teares , than with those wherewith thy damnation was lamented , when it was said , luke . oh , that thou knewest this day the peace , quietnesse , and treasures , which almightie god hath offered unto thee , that doe now lie hidden from thine eyes . oh miserable is the day of thy nativitie , and much more miserable the day of thy death : forsomuch , as that shall bee the beginning of thine everlasting damnation . oh , how much better had it beene for thee , never to have beene borne , if thou shalt bee damned in the horrible pit of hell for ever , where the torments are perpetually durable . how much better had it beene for thee never to have beene baptised , nor yet to have received the christian faith , if through the abusing thereof by thy wicked life , thy damnation shall therby be the greater ? for if the light of reas●n onely sufficeth to make the heathen philosophers inexcuseable , because they knowing god in some degree , did not glorifie him nor serve him ( as the apostle s●yth in the first to the romanes ; ) how much lesse shall he be excused , that hath received the light of faith , and the water of baptisme , yea , and the holy sacrament of the bodie & bloud of our lord and saviour iesus christ , hearing dayly the doctrine of the gospell , if hee doe nothing more than those pagan philosophers have done . now , what other thing may wee inferre of the premisses , but breefely to conclude , that there is none other understanding , none other wisdome , none other counsell in the world , but that setting aside all the impediments and combersome daungerous wayes of this life , wee follow that onely true and certaine way , whereby true peace and everlasting life is obtained . hereunto are wee called by reason , by wisedome , by law , by heaven , by earth , by hell , and by the life , death , justice , and mercie of almightie god. hereunto are wee also very notably invited by the holy ghost , speaking by the mouth of ecclesiasticus in the sixt chapter , in this wise : my sonne hearken to instruction even from the first yeares of thy youth , and in thy latter dayes thou shalt enjoy the sweet fruit of wisedome : approch unto it , as one that ploweth and soweth , and with patience expect the fruitfull encrease which it shall yeeld unto thee . the paines that thou shalt take , shall be but little , and the benefites that thou shalt speedily enjoy , shall be great . my son hearken to my words , and neglect not this my counsell which i shall give thee , put thy feet willingly into her fetters , and thy necke into ●er chaines : bow downe thy shoulders , and carrie her upon thee , and bee not displeased with her bonds : approch neare unto her with all thy heart , and follow her wayes with all thy strength , seeke for her with all thy diligence , and shee will make her selfe knowne unto thee , and after that thou hast found her , never forsake her : for by her shalt thou find rest in thy latter daies , and that which before did seeme so painefull unto thee , will afterwards become very pleasant . her fetters shall be a defence or thy strength , and a foundation of vertue , and her chaine shall bee a robe of glorie : for in her is the beautie of life , and her bonds are the bonds of health . hetherto ecclesiasticus . whereby thou maiest understand in some degree , howe great the beautie , the delights , the libertie , and riches of true wisdome are , which is vertue it selfe , and the knowledge of almightie god , whereof wee doe intreat . but if all this bee insufficient to mollifie our stonie hearts , lift up thine eyes , and fix thy thoughts constantly to behold our omnipotent god in his mercie and love towards sinners upon his dying crosse , where hee made full satisfaction for thy sins . there shalt thou behold him in this forme : his feet nayled fast , looking for thee , his armes spread abroad to receive thee , and his head bowing downe , to give thee , as to another prodigall sonne , new kisses of peace and attonement . from thence hee calleth thee ( if thou wouldest heare ) with so manie callings and cries as there bee wounds in his whole bodie . hearken thou therfore unto these voyces , and consider well with thy selfe , that if his praier bee not heard that hearkeneth not unto the cries of the poore , how much lesse shall he be heard , that maketh himselfe deafe to such cries as these , beeing the most mercifull cryings of our loving saviour , and intended for our soules salvation . who is hee that hath not cause to resolve himselfe wholly into teares to weepe and bewaile his manifold offences ? who is he that can lament , and will not lament at this ? vnlesse hee bee such a one as seeth not , nor careth not what great shipwrack , wast , and havocke he maketh of all the riches and treasures of his soule . finis . by the king, a proclamation for the discovery and apprehension of don philip hellen, alias fitz-gerald england and wales. sovereign ( - : charles ii) approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing c estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) by the king, a proclamation for the discovery and apprehension of don philip hellen, alias fitz-gerald england and wales. sovereign ( - : charles ii) charles ii, king of england, - . [ ] leaves. printed by the assigns of john bill and christopher barker ..., london : . "given at our court at whitehall the first day of october , in the seven and twentieth year of our reign." imperfect: cropped at top. reproduction of original in the huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng hellen, philip. pirates -- west indies. great britain -- history -- charles ii, - . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion cr diev·et·mon droit . honi·soit·qvi·mal·y·pense royal blazon or coat of arms by the king. a proclamation for the discovery and apprehension of captain don philip hellen , alias fitz-gerald . charles r. whereas it hath been represented unto us by the humble petition of martin stamp , and due proof made by the testimony of credible witnesses , that timothy stamp , brother of the said martin , being a merchant , was in december ▪ . taken by a spanish man of war , and his ship , called the humility of london , and the goods therein , to the value of five thousand pounds , carried into the port of havana ; but the governour of the place not finding cause for the detainer of the said ship , restored the same , with promise of satisfaction for the damage sustained , and a protection against all spanish ships ; yet during the restraint of the said ship , a man of war was fitted out under the command of don philip hellen , alias fitz-gerald ( our natural born subject ) who retook the said ship within musquet shot of the castle of havana , and after tortured and murdered the said timothy stamp , and most of his men ; some they hanged until they were half dead , and then cut them with their swords , afterw●●s hung them up again until they were almost dead , then cut them in pieces with an ax ; others had their arms cut off , and were cleft down with axes ; and afterwards the said don philip hellen , alias fitz-gerald , and his company shared the said ship and goods ; and the like barbarous cruelty the said don philip hellen , alias fitz-gerald hath since exercised upon other our subjects : we have therefore thought fit ( with the advice of our privy council ) to publish the same to all our loving subjects , and doubt not of their care and forwardness in the discovery and apprehension of the said fitz-gerald : and we do by this our proclamation ( whereof he ought and shall be presumed to take notice ) enjoyn and command the said don philip hellen , alias fitz-gerald , within six moneths after the publication hereof , to render himself to one of our principal secretaries of state , or to the chief governour of the island of jamaica , or to the chief governour of some other of our foreign plantations , to receive and undergo such order as shall be gi●● concerning him . and we do hereby further publish and declare , that if the said don philip hellen , alias fitz-gerald , shall not within the time aforesaid , render himself accordingly , then if any person or persons whatsoeuer shall at any time after apprehend and bring him dead or alive to one of our principal secretaries of state , or to the governour of our island of jamaica , or to the chief governour of any other of our foreign plantations , he or they so apprehending and bringing him , shall have a reward of one thousand pieces of eight . and we do also strictly charge and command all our officers and ministers , as well military as civil , and other our subjects whatsoever , to be diligent , and use their best endeavours to search for and apprehend the said don philip hellen , alias fitz-gerald , in all places whatsoever , as they will answer the neglect thereof at their perils . and we do hereby further publish and declare , that if any of our subjects shall after the publication of this our proclamation , directly or indirectly conceal or harbour the said don philip hellen , alias fitz-gerald , or shall not use his or their best endeavours for his discovery and apprehension , as well by giving due advertisement to our officers , as by all other good ●eans , we will ( as there is just cause ) proceed against them that shall so neglect this our command , with all severity . given at our court at whitehall the first day of october . in the seven and twentieth year of our reign . god save the king. london , printed by the assigns of iohn bill and christopher barker , printers to the kings most excellent majesty . . hell's everlasting flames avoided, and heaven's eternal felicities injoyed containing the penitent sinner's sad lamentation for the deplorableness of his impious life ... : also holy preparations to a worthy receiving of the lord's supper ... / by john hayward, d.d. hayward, john, d.d. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) hell's everlasting flames avoided, and heaven's eternal felicities injoyed containing the penitent sinner's sad lamentation for the deplorableness of his impious life ... : also holy preparations to a worthy receiving of the lord's supper ... / by john hayward, d.d. hayward, john, d.d. the tenth edition. [ ], p. printed for robert gifford, and are to be sold at his shop in old bedlam, without bishopsgate, london : . includes frontispiece depicting heaven and hell. "price bound s." "the first part." error in paging: p. - lacking in number only. imperfect: worn, stained, and tightly bound, with loss of text. reproduction of original in the william andrews clark memorial library, university of california, los angeles. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng hell. heaven. repentance. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - robyn anspach sampled and proofread - robyn anspach text and markup reviewed and edited - pfs batch review (qc) and xml conversion licens'd and enter'd according to order . ma●thew . ve . ● come ve blessed of my father inherit the kingdom● prepared for you &c ▪ ●●●thew . ver . depart from me ye curse● 〈◊〉 everlasting fire prepared for the dev●● hell's everlasting flames avoided , and heaven's eternal felicities injoyed . the first part. containing the penitent sinner's sad lamentation for the deplorableness of his impious life . with a short view of the terrors of the damned in hell ; and his holy resolutions to a thorough reformation ; with some considerations upon the glory of the saints in heaven . also holy preparations to a worthy receiving of the lord's supper : with devout prayers , praises , and thanksgivings upon several occasions ; with graces before and after meat . to all which are added hymns , and spiritual songs of praises to almighty god for our happy deliverance from popery and the horrid cruelty and barbarity of blood-thirsty men : with an excellent prayer for king william . by that eminent divine , mr. john hayward . the tenth edition . london , printed for robert gifford , and are to be sold at his shop in old-bedlam , without bishopsgate . . price bound ▪ s . to the christian reader . as you tender the everlasting welfare of your precious and immortal souls , cease from doing evil , learn to do well ; and with this humble penitent , take a view and look back upon what you hav● been a doing ever since you came in to the world , to this day , and i doub● not but that you will find you hav● been too much like him , in doing th● which you ought not , and leavin● that undone which you ought to do therefore let him be your pattern and take up with him in his resolutions , which is fully to leave h● old course of life , and to follow on hard after the lord ; and to seek him while he may be found , and to call upon him while he is near ; and to press forward towards the mark of the high calling of god in christ jesus our lord , for which end this small piece is published . and that you may reap this benefit by it , of finding acceptance with the lord jesus , and by his merits be received into glory , is , and shall be the constant and hearty prayer of your soul 's cordial friend , john hayward . the penitent sinner bemoaning and bewailing the deplorableness of his impious life . part i. psal . xi . . upon the wicked he shall rain snares , fir● and brimstone , and a horrible tempe● this shall be the portion of their cup. o christ the son of the most h●● god , the saviour of most mi●rable men ! who for us men , a● for our salvation , left thy glorious ha●tation in the highest heavens , whose b●fed body was buffetted with fists , to with whips , stretched upon the cropierced with nails and spears , and bath in the sweet streams of thy own preci● blood , for the redemption of all 〈◊〉 kind : o father , o restorer , o preserver of life ! to thy majesty , to thy mercy my sinful soul , full of fresh bleeding wounds , full of old corrupted sores , sick to the death with the surfeit of sin , would willingly present it self , and send a few faint groans unto thy heavenly ears . but alas ! the greatness of my disease ha●● almost taken away the sense thereof : and so horrible is my corruption , that i fear i shall offend thy pure presence , and altogether turn thee from regarding me , thine ear from attending me ; and thy compassion from relieving me ; for i have a sharp testimony within me , which accuseth , which condemneth ; that altho' in words i have profess'd thy service , yet my actions have charged my tongue with untruth : for i have never subdued my own will , and ●elinquisht the prey whereon it hath fed , which conquest is a necessary part of christian duty , to obey the pleasure . but i have remain'd proud , ambitious , angry , cruel , rash , vain-glorious , envious , covetous , deceitful , delicate , sensual , idle , light ; a great lover of my self , of my flesh , of my estimation , of all wordly both advantages and de●●ghts . i have added folly unto blindness , malice to ignorance , and obstinacy to offence : i have sinned with a high hand against thee , and more impudently should i have sinned , if , as i had ended with my conscience , i had ended also with my shame . in a word , all my passions have been so lively and strong , that i cannot cast my trembling thoughts into any corner of thy commandments , but my conscience giveth me a sharp conviction , and crieth out guilty against me . adam did once taste of one forbidden fruit , but i have often tasted of all ; i have broken every branch of the tree of good , which thou hast commanded , and of the tree of evil which thou hast forbidden : i have taken delight in all sorts of sins , not always for pleasure , but either in meer licentiousness or depraved custom ▪ and many times not without great trouble and toil , even as the prophet said , jer. . . they have taken great pains to do evil . behold , o gracious lord ! the guides which i have followed , the friends which i have affected , the counsellors which 〈◊〉 have credited , and the masters which i ha● obeyed ; with these have i lovingly liv● with these have i loyally kept my fai● even wi●h the appetites of my filthy fle●● with the transitory treasures of this world , bathing my unhappy soul in the soul and foolish pleasures of this life : these have been my gods , these have been my idols , but now they are my accusers , now witnesses against me , now my judges , now my tormentors . i am far more wretched than i can possibly imagine ; and altho' i think that i am at the very bottom of my misery , yet do i find my self to sink daily more deep in the mire . i am one of the most poor and wretched creatures in the world , i am one that hath most abused thy benefits , and if thou hadst wrought so much both by secret inspiration , and by outward means in them of tyre and sidon , even in other great sinners , as thou hast wrought in me , they would have converted unto thee in sackcloth and ashes . i am unworthy of the service and use of any of thy creatures ; i am unworthy to lift up mine eyes towards heaven , and more unworthy to speak unto thee , but most of all to ●eceive from thee those comforts and consolations wherewith thou usest to cherish thy children . o sin , the very bane and death of my soul , was it not enough for th●e to infect a heedless creature with thy poyson , bu● thou must make it so ugly and loathsom● that the eye of mercy should not endu●● to behold ? was it not enough for thee ●● crush it in pieces with thy weight but tho● must also go to stop the ear of pity wit● horror , and the mouth of praye● 〈◊〉 shame ? was it not enough for thee to draw me to destruction , but thou must all so take from me both the sense of my grief , and the sight of my danger ? an● consequently the cure of the one and the care of the other ? i was wounded and i felt it not ; i w●● wounded unto death , and i perceived ●● not ; i was bound , i was beaten , an● 〈…〉 garded it not ; yea , my deadly 〈…〉 were a delightful tickling unto 〈…〉 i took pleasure in satisfying the 〈…〉 my lusts , and like solomon's fool , i laug●ed when i was lashed ; for i was not m●self when i was without thee , neither desiring nor discerning that which was good nor yet shunning , nor yet seeing tha● which was evil . i became in the passage of all my act●ons , not only foolish , but altogether sensless ; for thou are truth , and i was 〈◊〉 out thee : and thou art life ▪ and i was 〈◊〉 out thee ; and as one that always continues in places of unsavoury smells , perceiveth no annoyance , or as a brutish and savage life seems civil to him who hath continually been brought up in the same , because custom changeth into nature , and one contrary is not known but by the other ; even so i did not think my self in misery , because i never knew what felicity meant , and because i never knew either the beauty or stability of a vertuous life : i did not think that vice had made me so unseemly , and so unsound ; continual use confirmed impudency , and took from me the opinion of sin. true it is , that i found a few sparks of thine image within me , but they were few indeed , and of little force ; which i did so continually quench or abuse , that thro' them i can expect no profit at all , but rather to be made inexcusable before thee . alas how am i deformed , how am i defiled ! o almighty god and everlasting father ! my fainting soul groaneth and gaspeth for thy grace , but it is abashed at thy glory ; i would fain intreat thy mercy to heal me , but i am loth to offend thy majesty in beholding me : i am ashamed to lay open my iniquities , and yet ( woe is me ) i cannot appear before thee withou● them . ah these my sins ! how do they distress , how do they distract me ? they desire to be seen , but they are unwilling to be shewn , lest they should be detested they are not healed without confession ▪ and they are not heard without confusi●●● ▪ if they be covered they cannot be cured and if they be opened they must needs be abhorr'd : in the mean time their sharpness pierceth , and their weight presset● me , they torment me with grief , the astonish me with fear , they confound m● with shame . what shall i say , or what shall i do wretch that i am ! whither did i bend my pace , and to what pass am i now come what have all my pleasures been unto m● but as fruit eaten before it be ripe , which will set the teeth on edge , and posse● the body with dangerous diseases ? what have i been in all my travels in the affairs of the world , but as a sick man tumbling and tossing in his bed , he expecting ease in his change , and contentment , ye● both of us deceived alike , because whithe● soever we turn our selves , the cause of ou● disquiets remaineth within us ? o christ i did not set thee before my eyes , and 〈◊〉 i dare not appear in thy sight : i rejoyced but not in thee ; i am troubled , but thou art not with me . alas , better it were to be nothing , than to be without thee , without whom all things are nothing ; better it were to be dead than to be without thee , our life . therefore , o my soul ! wicked , wretched soul ! shake off this death of sin wherein thou wallowest , and wherein thou wanderest ; raise up , rouse up thy self from this dangerous dulness , call to thy consideration , unhappy creature , from whence thou runnest , where thou art , and whereto thou hastenest ; the favour which thou forsakest , the horror wherein thou abidest , and the terror whereto thou rendest . thou wast once wash'd clean with the heavenly fountain of baptism , with the pure robe of righteousness , endowed with the joys of heaven , and espoused to thy saviour christ ; but now thou hast by impurity of life soiled thy self with sin , defiled that glorious garment , broken those sacred bands , and made thy loving spouse both thy great enemy and severe judge . o christ , how can i forget thy goodness ? and yet , how dare i remember thy greatness ? since i have denied thee with peter , betrayed thee with judas , and run from thee with the rest of thy disciples , nay more , with the cursed and cruel jew● i have mocked , blasphemed , buffered and scourg●d thee , spit upon thy glorious fac● and torn open thy tender wounds : ther since i have committed their cruelty , what hope can i have to avoid their curse that thy blood be not upon me and my posterity . alas , miserable wretch ! in what pat● have i walked ? in what pollutions have wallowed ? and in what perplexities an now plunged ? wherein the consideration both of good and evil , tormenteth me a like : of good , with grief of that which have lost : of evil , partly with sense o● that which i sustain , and partly with fea● of that which i expect . i have lost glory , i feel shame , i fea● punishment ; the loss is by me irreparable the shame inexcusable , the fear inconsolable : o miserable estate ! o uncomfortable condition ! not only to be depriv ▪ of unspeakable joys , but also to be aflicted with intolerable pains . o sin ! the defiler , the deformer , the destroyer of souls ! from how high a pitch ● happiness hast thou dejected me ? 〈◊〉 how deep a gulf of misery hast thou depressed me ? with what a world of woes hast thou inclos'd me ? here woe and there woe , and a very hell of woes is heaped upon me . justly , lord , justly am i thus tormented ; for i have been faint , yea , false in the charge thou hast committed unto me ; i have thrown away my spiritual weapons , i have forsaken the field of christian combate , and not only cowardly yielded , but traitor-like , i have turned to the prince of darkness , my greatest enemy . i have cast off my saviour , and cast away my self ; i have forsaken the society of saints , and joyned my self to a company of the damned . o hellish companions ! i have abandoned the palaces of heaven , and built me a nest in the loathsome den of hell : i am altogether become an abject from god , and a subject to the devil . what hast thou done ? o mad man ! o mischievous ! o monstrous man ! what hast thou done ? what a woeful exchange hast thou made ? what a lamentable loss hast thou incurred ? o perverse will ! o miracle of madness ! how , o god , hath corruption depraved me ? how , o god , ●hall satisfaction restore me ? cast thy self , forlorn wretch , into the uncomfortable dungeons of sorrow , overwhelm thy self with mountains of bitter mourning ; come grief , come horror , come anguish , come fear , heap your selves upon me , wrap me in , weigh me down ; i have impudently contemned you , i have desperately provoked you , and now do miserably call for you . so , so it is just ; afflict the wicked , torment the guilty , revenge the injuries , revenge the perjuries , which i have committed against god ; give me a touch of the tortures which i have deserved , give me a taste of the banquet which i have prepared ; comfort , peace , security , joy , keep away , i will i have none of you , except you bring a pardon with you : as to many that are sick all things seem bitter , so all your pleasures are distasteful unto me . i account you my deceitful and flattering enemies ; disquiet shall be my rest , mourning my mirth , sowre sorrow my comfort . alas , how shall i present my self before the majesty of the most righteous and upright judge ? how shall my fearful face behold him ? how terrible will he cast his countenance upon me ? his eyes far brighter than the sun , have narrowly observed all my actions , he hath weigh'd my words he hath examin'd my thoughts , he hat● fealed up all my sins , he hath hitherto been silent , hither patient , but alas , he wil● one day cry out , and call me to a reckon●ing for all . o my heart ! o poor heart ! a heart fu● of miseries , never able to sustain these fir● brands of conscience : alas , wretch that ● am ! comfortless and forsaken wretch whither shall i go ? to whom shall i see● for succour ? who shall have pity and compassion upon me ? if i behold the heave● i am justly excluded , because i have gri●vously sinned against them ; if i look upo● the earth , it is weary of me , because i ha●● been noisome unto it : on the one side i s● the good i have declin'd , on the other si● the evil which i have pursued ; before ●● is death ready to arrest me , behind me my wicked life ready to accuse me ; abo● me thy justice ready to condemn me ; b●neath me hell fire ready to devour me . ● am altogether unworthy that the ea●● should bear me , that the light and a● should refresh we , that any creature shou● serve me ; my eyes are not worthy to lo● towards thee ; yea , they are most wort● to be extinguished with tears . if then i ● ashamed to be seen , how shall i be assur'● to be received ? i have no heart to ask what hope can i have that i shall obtain ? go to then , o sinful soul ! enter again into the closet of thy conscience , turn over the books of thy accompts , cast up thy reckoning , set down thy sum , see what thou hast done , and what thou hast deserved . o lord , i must confess i have been guilty of abusing many creatures , in desi●ing , seeking , and embracing them above and before thee : i have been guilty of blasphemy , guilty of swearing , guilty of lying , guilty of vain and foolish talking , guilty of covetousness , guilty of cruelty , guilty of pride , guilty of ambition , guilty of riot , guilty of gluttony , guilty of drunkenness , guilty of lightness , guilty of looseness , guilty of lust , guilty of envy , guilty of hatred , guilty of anger , guilty of unquietness , guilty of frowardness , guilty of obstinacy , guilty of rashness , guilty of violence , guilty of idleness , guilty of sloth , guilty of hypocrisie , guilty of flattery , guilty of curiosity , guilty of detraction , guilty of oppression , guilty of slander , and to sum up all , guilty of breaking of all thy commandments . the penalty is eternal banishment from thy presence , and intolerable and endless pains in hell-fire . out upon me , wretch ! alas , what shall become of me ? o my lord ! i know not what to do , i cannot tell what answer to make ; and being now in extremity both of danger and fear , my cogitations trouble me , my conscience tormenteth me , every thought is a thorn unto me , insomuch as that i may conclude of my self with that of judas , it had been good for me that i had never been born . nay , go on then a little further , look down into hell before thou leap into it ; observe there who expects thy coming , what shall be thy entertainment ; look down into hell , i say , over which thou now hangest by the slender twined thread of life , which , if it should happen suddenly to break , thou art in danger therein to be devoured ; if it doth no● break , yet the turning of the heaven is instead of a wheel , which continually windeth some part towards thee . a short view of the horrors and terrors the damned in hell. o good god! what do i behold in th● infernal lake ? nothing but horro● tumultuous and eternal horror , fie● chains , flaming whips , scorching darness , tormenting devils , and burning souls , howling , roaring and lamenting ; woe and alas , with a mad rage blaspheming god , in despair for ever to be received into his favour , and for despite , in being fetter'd by him in those eternal flames , with a desperate impenitency , cursing all creatures , and especially themselves , tearing in a manner their own substance , and inviting the furious fiends to torment them . all the pains of this life are singular , vexing some one sense or member of the body ; or if many be affected at once , yet never all ; but here every pore and part of the condemned prisoner , as well inward as outward , hath both a full and fit charge of punishment , without either intermission or change : for as he hath offended god with every part of his soul , and part of his body , so must every one of them receive his peculiar punishment : the memory is tormented with pleasures that are past , the apprehension with pains that are present , the understanding with joys that are lost , and miseries that are to come , the will with a malicious and envious disposition at the glory of god and his elect , and above all , the conscience is griped with a bitter despite , and raging fruitless repentance for every particular offence the sinner hath committed , which once seem'd ●oft and sweet , but then , like serpents , cru●lly and restlesly gnaw upon him ; never ●●asing to rub into his remembrance how ●●ase were the causes of his calamity , what warning was given , what means was pre●ented for the avoiding of it , how effectu●lly he had been persuaded , how earnestly ●ntreated to change his choice , and accept ●he offer of eternal happiness ; how easily ●e might , and many times how nearly he ●ad apprehended the occasion , and yet ●ow negligently , how foolishly , how mad●●●he continued in his careless course . further , the sight is affected with fear●ul darkness and ugly devils , the hearing with terrible and hideous cries , the smell with poisonous stink , the taste with bit●erness far exceeding gall , the feeling ●ith intolerable fire . a fire which as nothing does feed it , so ●t consumeth nothing that it doth burn : a fire which hath no light to comfort , but heat to torment ; no light but to shew ●hem their own miseries , and the miseries ●f those they did inordinately affect : a 〈◊〉 whose force shall never be spent or ●●●inguished , or yet abated , but so long as ●d is god , so long it shall torment the ●cked , and that with such vehement rage , at one drop of water to be applied to ●● scorched tongue , will be of greater ●luation than a thousand worlds . o unhappy bodies ! which are to be ba●ed in this burning lake , speaking nothing ●t curses , seeing nothing but miseries , ●aring nothing but mourning and gnash● of teeth : o silly souls ! which passed ●ay the time of this life either in idleness in evil ; what an endless chain of calaty have your short joys linked together ? ●ur seven years of plenty are past , no menti● , no memory remaineth of them ; your ●●ry is vanish'd , your felicity is swallow-up in the sea of sorrow , your plea●es are turn'd into serpents in your ●●es , into bellows which blow up the ●e to torment you . and altho' this fire be of one only sort , ●t doth it not in one sort torment the ●mned , but yieldeth to every sinner a de●ee of punishment answerable to the de●ee of his transgression ; even as when ●ny stand under the scorching sun , all are ●t vexed with heat alike , but as their bo●es are differently disposed , so doth one ●mplain above another , and therefore that which is a property of our material fire , by reason of diversity of bodies , is proper also to the fire of hell , by reason of diversity of sins ; for as the same material fire burneth not straw , wood , and iron a like , so the same hell fire perplexeth different sinners , in a different sort ; because not so much the persons as the sins of men , are the proper subject of this burning , the eternal fuel of these flames . but this pain of sense is far surmounted as divines hold opinion , by another pain which they term the pain of loss ; because that which the damned do feel in hell , i● nothing comparable to that which they forego , and that is to be deprived both o● the society and sight of god , wherein consisteth the essential glory of the saints for the more good a thing is , the greater pain and grief doth it cause in being either not attained or lost . and therefore seeing that god is infinitely good , no● only comprehending but exceeding the perfection of all things , and therewith the last end of our desires , and the perfect rest of a reasonable soul , it followed that all the other torments of hell do no● so much afflict the soul , as to be deprived for ever of him . it cannot be expressed , it cannot be conceived , as how excellent and glorious is the ●ight and enjoyment of god , so what punishment it is to be deprived thereof ! m●●y are so weak in judgment that they de●ire no more than to escape hell , but there ●s a far greater torment than the torment of hell , it is a greater torment to be shut ●ut of heaven , than to be perpetually imprisoned in hell : hell is intolerable , but ●uch more intolerable than to be depriv'd ●f the glory of heaven , than to be hated ●f christ , than to have him turn away his ●oul-satisfying countenance , than to shut is amiable eyes , than to say unto us , d●●art from me , ye cursed , i know ye not . o ●weet jesus , suffer us not , i beseech thee , ● taste of these torments , suffer us not , se●ure souls , lightly to esteem it , at least suf●er us not with a high pace to hasten unto ● . so much as thy glory and beauty doth ●●ceed the torments of hell , so much is ●e torment greater to be deprived of the ●●e , than to be possessed with the other . and besides these common torments , ●●ery offender shall have his particular ●ains according to the difference of his ●ns , either in quality or kind . the proud shall be abased , and beaten under foot , the covetous shall be crushed with the weight of their want , the gluttonous shall be devoured with ravenous hunger , the drunkard shall be dried up with scorching thirst , the lascivious and unchaste shall be wrapt up in the embrace of stinking , stinging ▪ and scorching flames they that regarded not the poor crying t● them for a crumb of bread , shall becom● there both endless and successless begga● for a drop of water ; they that would no● in this lifeonce think on these pains , ther● by to bridle their affections , shall there , b● reason of their extensive sense of them , b● able to think upon nothing else , and in li●● manner the rest by weight and measure so that according to the glory and plesure they did enjoy , misery and torme● shall be proportioned to them , where● as well the beauty and order of god's ●stice , as also both the manner of their e●cess , and the measure of it shall perfect● appear . all this doth the scripture in dive● places declare , in that it saith , in hell hunger and thirst , wailing and gnashi● of teeth , two-edg'd swords , worn● serpents , scorpions , hammers , wor● wood , water mingled with gall , tempestuous spirits , and spirits created for revenge : by all which expressions , as well the greatness , as also the multitude and variety of torments are signified , which the damned shall for ever endure . finally , then shall be poured upon the damned the full flood of god's wrath , which he hath gathered together upon all the sins that have been committed since the beginning of the world , and all the torments that possibly can be imagined , shall then be heaped upon their heads : nay , all the torments which in this life either have been invented , or can be imagined , do stand in no comparison , whether for sharpness , or continuance , with the torments of that place , which altho' they shall be common to many , yet they shall be most heavy upon those that have had the best means and opportunities to avoid them . and not only all these pains , but any one of them shall be so grievous , and so intolerable , as that it is impossible for the wit of man either to express or imagine ; for so much as the least torment of hell ●hat can be conceived , is more than we can possibly conceive , and yet shall no crea●ure be griev'd for them ; and endure they must be without any hope , first , of intermission : and secondly , of abatement , thirdly , of change , without which things not only painful and indifferent , but thing● pleasant ( as appeareth by the manna god sent down to the children of israel ) become insupportable . fourthly , of the poo● comfort of calamity , pity ; but on the contrary , the devils shall upbraid them ▪ the damned curse them , and the saint● deride them . lastly , of end , for nothing is perfectly great which hath an● end. if there might be any end of these torments , altho' it should be after so many millions of years as there are drops of water in the sea , as there are motes of du● upon the earth , as there hath been moments of time since time began , it woul● be some comfort to those that do endu● them ; but eternity is intolerable unt● them , infinite eternity breaketh the● hearts , eternity is the very hell of hel● if all the punishments in hell were n● greater than the stinging of ants , or ●● fleas , eternity ▪ is enough to make them in tolerable ; the present sense of pain is no so grievous to the damned , as it is grievo●● to think that after many millions of ag● they shall be as far either from end or ease , as they were at the first day of their beginning . it is certain that a thousand pleasures make no satisfaction for one exquisite torment , because the torment is without ease , and pleasures are not without composition and allay ; and if they do not make satisfaction for one torment , much less infinite ; and if not for a small time , much less for eternity ; and if not for the torment of one part , much less of the whole . and as one that floateth half choaked and wearied in the sea , ceaseth no● to wrestle with the waves , to cast forth his hands every way , altho' he graspeth nothing but thin and weak water , which continually deceiveth his pains ; so they that both swim and sink in this depth of death , shall always strive and struggle therewith , altho' they neither find nor hope for any help . o deadly life ! o immortal death ! what shall i term thee ? life , wherefore then dost thou kill death , and wherefore dost thou then endure ? there is neither life nor death , but there is some good in it , for in life there is some ease , and in death an end ; but thou hast neither ease nor end. what then shall i term thee ? even the bitterness of both : for of death thou hast the torment without any end , of life thou hast the continuance without any ease . god hath taken away both from life and death all that which is good ; the rest he hath mixed together , and therewith tempered the torments of hell. o unsavoury composition of the cup of god's wrath ! a death always living , and an end ever in beginning ; a death which shall not devour , but tear , and eat , but not consume . and as this death can never die , so shall it never be satisfied , or weary in gnawing upon every part of his most miserable prey . o intolerable vengeance , and equal with eternity ! which no means can moderate , no patience can endure , no time can end ; but so long as god shall live , so long shall the damned die ; and when he shall cease to be happy , which can never be , then shall they cease to be miserable . a star , which is far greater than the earth , appeareth to be a small spot in comparison of the heavens ; much less shall the age of man seem , much less the age and continuance of the world , in regard of these eternal pains . the least moment of time , if compared with ten-millions of years , because both terms are definite , and the one a part of the other , beareth , alth● a very small , yet some proportion ; but this or any number of years in respect to eternity , is nothing less than just nothing . all things that are finite , i may be compared together ; but between that which is finite , and that which is infinite , there is no comparison . neither is it any piece of injustice to inflict eternal punishment for sins that were done but for a time ; because the just and severe judge doth not weigh the actions only , but the hearts of men : for , therefore do the wicked sin for a time , because they have but a time to live ; but they are desirous to live for ever , because they are desirous to offend for ever ; being more desirous to sin than to live , and not regarding life , but only to enjoy the pleasures of sin ; and therefore it is just that they shou'd never want punishment who ever had a will to offend , that they should never find an end of revenge , who would never have made an end of sin . again , as god is infinite both in majesty and mercy , it followeth that every offence against that majesty is also infinite , and therefore worthy infinitely to be punish'd . and surely if a man that is sharply pinch'd with some one particular pain , be it but the a king of one of his teeth , doth think one night exceeding long , tho' he lieth in a soft bed , well applied and cared for ; for if he tur'neth often , and telleth the hours , and thinketh every one long till it be day ; how tedious can we think eternity will seem to those that shall be continually perplexed and torn with those eternal torments ? not only the body , but primarily the soul , in a dark babylonian furnace , foaming forth most horrible heat : and if forty days rain , driven with the tempest of god's wrath , was sufficient to destroy the whole world , what shall we conclude of the full storm and stream of his rage , wherein the fiery darts of his fury shall never cease to beat upon his enemies ? o dreadful fire ! kindled by the breath of god's eternal wrath , more exceeding the fire of this world than can be imagined : o ugly darkness ! cursed by the mouth of god : o eternal night both inward of the soul , and outward of the body , in regard whereof the palpable darkness of aegypt was scarce a day which light clouds over cast : o long and loathsome night ! wherein the morning will never appear , wherein the hope of light is no less desperate than the desire violent . is this , o lord , the wages of sin ? is this the punishment of wicked doers ? of whom i am one in so deep a degree , that it is no wonder if my conscience tremble , and my soul cleave with sighs , and my eyes drowned with tears . the penitent sinner's holy resolutions to a thorough reformation . is it so ? is my case so deplorable and desperate ? must my sinful life end in the entring into those eternal flames ? must my frolicks die into everlasting burnings ? must my jolly hours be turn'd into bitter weepings and wailings ? must my breaking of god's holy commandments cause me to be fetter'd in chains , and that forever in utter darkness , where there is nothing but hideous and fearful cryings and groanings ? is it so ? hath god told me , that cannot lye , and shall i not have the faith to believe him ? yes , i will. if this be the exit of a sinful life , tell me no more of those dalilah's , of those pleasures i have formerly taken a delight in : there is no playing with sin , i will get clear of it whatever it cost me ; i will give ear to its bewitching enchantments no more , i will not for a few merry hours hazard my eternal safety : heaven is not a thing to be lightly esteem'd , it is of more value than a thousand worlds , and i believe it to be so ▪ and why should i be so foolish and careless as not to take any care to fit my self for an admittance into it ? i know not how soon my change may come ; and if it should come and i not prepar'd , i am undone , and that for ever ; therefore i will bid my old friends farewel : farewel fine clothes , and farewel all delicious living farewel carding and dicing , hunting and all manner of revelling whatsoever that i have taken any delight in , for my delight shall be for the future in fearing and serving of god , and in keeping of his commandments , which was the chief end of my being made a rational creature : therefore away with your en●icements , your traps and snares , whereby you would delude and deceive me , till you drag me into h●ll's everlasting flames ; for i see what all lewdness will come to , which is dreadful to me ; therefore molest and trouble me not , i will run the pleasan● ways of god's holy commandments , i wil● ascend god's holy hill , i will make haste to mount sion , i will be kept in the tents of wickedness no longer ( therefore lift up your head , o ye gates , and be ye lifted up ye everlasting doors ; i will force my way thro' , i will enter , ) and all that ever men or devils can do unto me , shall not hinder : shall tribulation , or distress , or persecution , or famine , or nakedness , peril or sword ? these can but kill the body , but i have an immortal soul , that is of greater value , if i save that i save all : and shall i fear dangers in striving to be abundantly satisfy'd with the fatness of god's house ? i see a city which hath foundations , whose builder and maker is god : i see a-far off a house made without hands eternal in the heavens : farewel deceitful heart , i will give ear to your false suggestions no more , i have a more sure word of prophecy , whereunto i resolve to take heed : how often hast thou taught me to hide my sins , and call them by wrong names , that i might excuse my self for departing from them ? but dare i presume to think to deceive the all-wise god ? no , god will not be blinded , he will not be mocked , he is not asleep like baal , or gone a hunting : no , canst thou draw a curtain before the eyes of infinite wisdom ? no , he sits and sees , and observes all the actions of men , therefore i am ashamed knowing what i have done . i have called my pride , decency ; my covetousness , frugality ; my drunkenness , good-fellowship ; my lasciviousness , impossibility of resisting the dictates of nature ; my slandering others , but saying what i hear ; and thus i have deceived my self , but i will for the future be deceived no more , but i will hearken unto what the lord will say unto me , and not to my base and deceitful heart's lust : i have seen enough of impiety , i will stay no longer in sodom , these flowery meadows , these pleasant fields shall make me lie down no more : i see there 's death in the pot , and the great day of god's eternal wrath is hastening ; therefore i come , lord , i will stand off no longer : i have staid in the service of sin and of the devil too long already , i will give ear to what thou shalt be pleased to say to me : i will turn my back no more upon thee , i will harden my heart no more . it is the voice of my beloved that knocks , i will arise and let him in : awake up my glory ; awake , i have slumbered too much : get up my drowsie affections , the lord is at hand . o my god! wilt thou spread forth thy blessed arms , to embrace and receive such a wretched creature as i am , filled with all manner of wickedness and deceit ; and having known the judgment of god ; that they who commit such things , are worthy of death , have not only done the same , but have had pleasure in them that do them ? is there mercy in store for such a rebel ? then i heartily renounce the devil and all his works , therefore , arise , o lord , and let thy enemies be scatter'd , and appear for me with thy almighty power and out stretch'd arm , and deliver me from this slavery , this hard bondage that i am under : deliver me from these my enemies that seek my utter destruction . methinks i see them quaking and trembling before god's tribunal , that thought it below them , while upon earth , to make religion their business : methinks i see them , how they are ashamed of their madness and folly , and methinks i hear them ca●l and cry to the rocks and mountains to fall upon them , to hide them from the face of him that sits upon the throne . direct me , o lord , and teach me by thy holy spirit ; draw me and i will run after thee ; teach me to sing the song of sion ; guide me in the path of life ; leave not my soul in hell , pull it out . i have made a solemn choice of god for my portion , le● me know how i must love him ; i will obey your counsel , i will act according to your directions , be not afraid of me , i will not turn my back in the day of battle , i have done with these fading , deceitful pleasures , i find no comfort , no enjoyment in them ; they may please for a while but they cannot satisfie for ever : nay , they are destructive both to soul and body : solomon took a tryal of them all , and found them so , and so all men are forc'd to confess at last , and too often when it is too late . i see most men of another mind when they come to die , to what they are in the time of their strength , and health , and liberty . ( but , o my soul ! come not then into their secret , unto their assembly , my honour be thou not united ) take warning by these sad examples . there are many snares laid , i am beset with temptations , but i will hug those monsters no more , but will resist and overcome them by thy power . come my soul , ascend to higher thoughts , hopes and labours , and away with thy soft wishes and dull endeavours are these fit for seeking eternal joys ? doth a slow pace become a man that is resolv'd for eternity ? the voice of the lord is powerful , the voice of the lord is full of majesty , the voice of the lord breaks the cedars : and art thou the only creature he cannot shake ? it's done , i am sensible , and i am resolved : resolution will go far , as i may see by these examples : resolution made david run thro' a troop , and leap over a wall , psal . . . it was his resolution made him say thus , psal . . , . i have sworn and will perform it , that i will keep thy righteous judgments : i will speak of thy testimonies before kings , and will not be ashamed , and i will delight my self in thy commandments . my hands will i lift up unto thy precepts , which i have loved : and i will meditate in thy statutes . it was resolution , made shadrach , meshech , and abednego go voluntarily into the fire ; it was resolution made st. paul ready not only to suffer , but to die at jerusalem , for the name of jesus : resolution made david's worthies draw water out of the well of bethlehem : resolution made ignatius despise fire , sword , and wild beasts : resolution made empedocles give himself to the flames , and artalus to sit down as one unconcern'd in the fiery chair his enemies had prepared for him ; and resolution made job bear his great losses . shall i be faint-hearted ? shall i be a coward ? shall these and others resolve to part with anything , so much as their very lives for their saviour's sake ? lord i am resolved with these worthies to undergo any thing for the advancement of thy honour and glory ; my heart is ready to obey all thy commands ; therefore , lord , make me clean ▪ help me to put a way the evil of my doing● , and learn me to do well , that so i may si● no more against thee , or grieve thy holy spirit : i am convinced that thy service i● perfect freedom ; he that enters upon it is under the government of a good and a lawful prince ; he feels nothing that i● burthensome unto him ; thou visitest him with everlasting loving kindness , an● thou givest thy angels charge over him and thou wilt not suffer any harm to come unto him : thou a●t with him in his distress , and when he weeps , thou holdest a bottle under to catch his tears : thou bindest up his wounds , and healest all his sores ; thou watchest over him , and thy ears are open to his prayers , and his groans are not hi● from thee , his peace is made with thee ; so here , they that truly fear and serve thee ▪ are free from all slavish fears , nothing but love rules in their hearts , which makes their yoak easie , and their burthen light , and the narrow way full of delight and satisfaction ; they have peace of consc●ence , a peace which passeth all understanding , so that the devil can make no war against them , to do them any harm ; he may raise a storm , and lay a siege , but he cannot overthrow : for he that is for them , is stronger than he that is against them : he may set their house on fire , but he cannot consume them ; and rain brimstone upon them , but they have a tower to flee to , a place of refuge and defence ; who is a strong tow●r in the day of distress , and the righteous ●lee unto it , and are safe . ah lord ! these are great and glorious priviledges , that ●hy chosen ones are made partakers of : o lord , make me one of these , and ●uide me by thy counsel , until thou shalt ●ing me unto glory . ●ome considerations of the glory of the saints in heaven . this felicity is represented to us by many names , but most especially two , taken from two things in this world which we affect most , that is , life and a kingdom . first , life , luke . . master , who shall i do to inherit eternal life ? and , secondly , a kingdom ; matt. . ● mark. . . luke . . fear not , litt●● flock ; for it is your father's pleasure to gi●● you a kingdom . the nature of life is so sweet to all me● because naturally we desire to preserve o● being even in this mortal life ; which 〈◊〉 fast chained , not only to infinite change o● calamities , but to many dangers , and f●nally to death it self ; but that life whic● is the blessed state of those who have a fu●fruition of god , is a true , lively , and perfect life , a pure life , a holy life , a secur●● life , a life free from molestation , fr●● from change , a most happy life , as we● for the glory thereof as for the eternity . in this glory there may be degrees , 〈◊〉 there can ●e no defect , altho' like s●a●● one saint shall differ from another , yet a●●hall shine , altho' like vessels , one s●a●●● hold more than another , yet all shall 〈◊〉 full : neither shall this difference cause ●ny to complain : first , because in the●selves they shall find no want : and , ●●condly , because the glory of others sha●● be as their own . and yet this glory could not make life ●appy , if it were not also perpetual : the ●ore glorious it is to be enjoyed , the more ●●ievous it would be to determine ; the ●ery thoughts of ending wou'd much ●bate the pleasures of enjoying ; but eter●ity addeth so much to contentment in ●his glorious life , as it addeth to conti●uance ; it maketh the pleasures of this ●ife even like it self , no less than infinite . likewise a kingdom is of such estima●●on among men , that for it they will ven●ure their estates , their lives , their souls ; ●ay they will surmount all difficulties and ●angers ; they will make their way thro' ●lood , through wounds , through death 〈◊〉 self to attain it , altho' it be but a small corner-kingdom upon earth , incident to ●numerable casualties and care : but his kingdom is a heavenly kingdom ▪ 〈◊〉 ●ternal kingdom , a most blessed kingd●● 〈◊〉 tim. . . pet. . . luke 〈…〉 ●at . . . a heavenly kingdom , 〈…〉 ●●ove the tempestuous troubles of this 〈◊〉 ●●riour world , an eternal kingdom , sub●●ct neither to declination nor change ; a ●lessed kingdom , furnished with all feli●●ties , without any mixture of misery or ●rief ; the excellency whereof may be consider'd in two principal points , larg●ness and magnificence , which may not b● obscurely conjectured . for if it be true which all authors a●firm , that many stars do far exceed th● whole body of the earth in greatness seeing these stars bear so small a proportion in regard of that heaven whereo● they are fixed , the face whereof is ope● to our view : how little is the compass ● all the kingdoms upon the earth , in co●parison to the celestial kingdom which 〈◊〉 above the starry heaven , and in unknow● dimensions exceedeth that sphear ? be astonish'd , o my soul ! and altogether wrap from thy bodily senses , upon consideration both of the greatness of this kingdom , and the unspeakable goodness ●● the king thereof ; who hath said unto the ●●ncerning the same , as once he said unt● 〈◊〉 , of the land of canaan , lift ● 〈…〉 ●yes now , and look from the place wh●● 〈◊〉 art , for all the land which thou seest ●●●●●ve unto thee for ever , gen. . , . proceed also to consider the beauty an● majesty of that kingdom , even by th● rule which the apostle hath taught , ro● . . in esteeming the invisible works ● god by those that are visible . if then god hath provided for these our base bodies , and sinful souls , such excellent , such abundant pleasures from the service of all creatures in this world , ●ow excellent , how innumerable are those pleasures which are prepared for those glorified bodies and souls which shall behold him face to face ? if the delights ●e so great and various which he imparteth to the evil as well as the good , to his enemies as to his friends , what hath he reserved for his good , best , and choicest friends ? if our prison yield such fair contentments what will he do for us in his royal court ? if we find such comfort in this stormy time of tears , what may we expect in the sweet sun shine of joy ? if this corruptible world , which he set up for a small time , as a cottage or out-house , be so gorgeous , so magnificent , that many desire no other heaven , what estimation shall we make of his princip●l and princely palace ? his eternal habitation prepar'd before all worlds , to set forth his majesty and glory , and for the uttermost declaration both of his wisdom and power ? it is very like that the palace of babylon was exceeding fair , whereof nebu●hadnezzar so much gloried ; is not this great babel , which i have built for the hou● of the kingdom , for the honour of my maj●sty ? but assuredly all this world of ou● which holdeth a middle state between he●ven and hell , and in some sort participate● of both ; surpasseth , and it surpasseth n● hell so far in beauty and glory , as it surpassed by the royal court of heave● which being framed fit for the majesty , greeable to the estate of almighty god , no less gorgeous and great than his wi●dom could contrive , and his power p●●form , and that is above all compass of co●parison , infinite , ps . . . o! how amial● are thy dwellings , thou lord of hosts , ●● soul longeth and panteth even to enter i● thy courts , even thy great city , holy a● heavenly jerusalem , rev. . and . ● which shineth with thy glory as clear ● chrystal ; whose buildings are of pu● gold , like glittering glass , whose wa● and foundations are of precious stones whose gates are so many entire pearls whose streets are pav'd with pure gold glittering as glass , where is no need ●● any sun , because the lamb is the lam● that giveth it a large , a glorious light from whose seat streams a river of wat● of life , clear as crystal , and upon th● brooks is planted the tree of life , which continually yieldeth both physick and food ; where is no curse , no night , no unclean thing , but the throne of god and of the lamb ; and his servants shall see his face , and serve him , and reign for evermore . matthew . . when thou wert upon the earth , o my saviour ! in thy humbled state , the centurion professed himself unworthy ; and so he was , that thou shouldst come under his roof , altho' in probability neither framed nor furnished in the meanest fashion : on the other side , how unworthy am i , base wretched worm ! to enter into this thy heavenly habitation , prepared ●or thy glorious estate ? psal . . , . o! how amiable are thy dwellings , thou lord of ●osts ? blessed are they that ( thou shalt make worthy to ) dwell in thy house , they shall ●lways be praising of thee . but there is no place can afford true fe●icity , if the society be not suitable to the ●ame a country is much esteemed accor●ing to the nature and quality of the in●abitants : if they be many , if of noble nature , if of a generous disposition , if ●ll aiming at one common end , who then ●re the inhabitants of this celestial city ? here is the full assembly of angels , o● whom in this world we have the service● but not in sight ; in number answerabl● to the large capacity of that place , mo●● amiable , most admirable c●eatu●es i● beauty , disposed in most excellent o●de● here are the ancient wo●thies , or rathe● wonders of this world , the patriarch● the prophets , the apostles , the evang●lists , the marty●s , the confessors , and g●nerally all the company of saints , in su● multitude that they cannot be numbre● for nobility all the children of go● holding such order for their places , a● proportions for their glory , as it please● the divine wisdom to dispose : and abo● all , here is the holy humanity of our sa●our christ ▪ seated in the height of majes● at the right hand of the father , being t● head of that blessed body of saints . o sweet society ! what shall i say 〈◊〉 thee ; it seemeth a presumption to desi● thee , and yet without desire of thee i ca●not live : habakkuk . . for the righ●ous man doth live by faith ; if then have the faith to believe thee , i cann●● but have a desire to enjoy thee , heb. ● ▪ . gal. . . rom. . . . the true life of a christian is faith : our senses may be deceived , and thereby possess our opinion with er●or ; i cannot have this life of christiani●y if my faith is not more assured than ●ny sense . well , this is the seat , this is the soc●e●y which god out of his infinite goodness and mercy hath appointed for those ●hat love him , and long for his appearing , ●nd that make it their chiefest business in his world to serve him , and glorifie his name ; those full and transcendent feli●ities they shall enjoy , endeavour not to ●xpress , o my soul , thou art nothing near ●ble to understand them ; thou art so far ●om understand 〈…〉 them , as thou art ●om enjoying , 〈…〉 more do under●●and them , but 〈…〉 do enjoy them : ●nly thou mayest a●ar off look towards ●em , and ( so clear as the cloudiness of ●lesh and blood will permit ) in distinct ●arts take a view of them , as they are ●iefly applicable either to the body or the ●ul : for this filthy flesh , which is now ● cumbersome and offensive to the soul , ●d subject to so many mutations , shall in ●e general resurrection be changed , and ●ade most glorious ; it shall cast off a●l corruption , and therewith also all the deformities and calamities which proceeded from the same , isa . . . there shall not be one feeble , the lame shall leap as an ha●● and the dumb shall sing ; for if the blind and lame were not permitted to enter into david's house , much less shall any deformity or defect , either enter or approach unto the house of god ; and as the so● by conforming it self to the will of god so the body by conforming it self contrary to the nature thereof , to the will o● the soul , shall be made partaker of the perfection and glory of the soul , and be seated in a most flourishing and never-fading state of high perfections ; it shall be adorned with most 〈◊〉 beauty , even the wise man saith 〈◊〉 ● . in the time 〈◊〉 their visitation they shall shine . moses saw god but imperfectly , and while , and his face did shine ; how the● shall they shine , who shall perfectly see 〈◊〉 face for ever ? our saviour did in so● measure describe this glorious beaut● when he said , mat. . the just m●n s●●shine as the sun in the kingdom of their f●ther : it shall be delivered from the lu●pish heaviness wherewith it is clogged a● incumbred in this life , and be in agil● equal with angels ; for as they enjoy equal glory , so shall there be no difference in their gifts : the thought of man is not more swift : when the sun riseth in the east , the beams thereof are not more speedily darted into the west , than that shall be both swift and sudden in performing motion , isaiah . . they shall mount up with wings as eagles , they shall run and not be weary , they shall walk and not faint . hereto shall be added a most large liberty , no limits to include , no stop to restrain it from passing freely whereit pleaseth ; and also their strength shall be as the strength of angels , nothing shall resist it , eve●● thing shall give it way , it shall strive with no greater strain in effecting any thing , than we do in the motion of our eyes . further , it shall be delivered from all diseases and pains of this life , and shall ●njoy a strong and perfect constitution of health : no sickness shall seize upon it , no ●nfirmity , no debility , shall approach it , grow upon it , prevail against it , because as ●he psalmist saith , psal . . . the health ●● the righteous is from the lord. above all , it shall be wholly filled with ●nspeakable delight and satisfaction ; ●hat , do i say , it shall be filled ? it shall be inebriated , not having the sence of any other thing ; what , do i say wholly ? every part , every faculty , and every sense shall be satiated with delight in its own proper object ; not like the corruptible and sorrowful pleasures of this life , which are a● smoak in cold weather , whereof the smoak is more noisom and offensive than the hea● is comfortable , but exceeding them as fa● in excellency as they do in cause and i● continuance , and so far in plenty as the● do in place , psal . . . it shall be satisfied with the abundance of god's house , an● he shall give you drink of his pleasures as o● of a river . lastly , it shall be crown'd with immo●tality , whereby it shall be assured never t● dissolve , never to decline , but to endure ● long in the same perfect and blessed esta● as the almighty and everlasting god sha● endure : for he that causeth the heave● to continue without change , after so man thousand years since they were created , ● by the same almighty power , and ou● stretch'd arm , shall also cause the glorifi● bodies of the saints always to flourish ● ven as the bay-tree , or as the wise m● saith , the just shall live for ever , and t● shall be the accomplishment of all the re for if the prophet david thought one day in god's earthly house , better than a thousand in another place , the highest thoughts and greatest imaginations we can conceive is infinitely short of the blessedness and gloriousness of this heavenly house , not made with hands , the unspeakable delightful habitation of almighty god. o! be astonished , o my soul , at the wonderful loving-kindness of almighty god : o thou lover of man ! o thou that lovest man in sin ! altho' thou lov'st not sin in man ; what hath our filthy flesh worthy of this honour ? it should according to its deserts be tyed rather in a stable with beasts , for feeding , following , and satisfying of its most beastly appetites , than sit in thy sanctuary among thy angels . dust should by nature remain with dust , and not be advanc'd above the heavens ; but as thou didst honour ishmael the son of a bond woman , because he belonged to abraham , so thou art pleas'd likewise to afford such favour to this base and wretched brood of corruption , for the dependency thereof upon thy only son ; the parts shall participate with the head , and belike unto it : as he had communicated with that in nature , so shall that communicate with him in glory . but how much the soul is more noble than the body , so much more capable it is of greater felicities : it shall be filled with perfect wisdom , and behold it face to face , cor. . . now i see in part , saith the apostle , but then shall i know even as i am known . then shall it behold and know the invisible nature of the blessed trinity ▪ the power of the father ▪ the wisdom of the son , the goodness of the holy ghost , the bottomless depths of god's judgments , now unsearchable and past finding out , shall then be seen , even as the prophet ●●id , psal . . . in thy light we shall see light. and in beholding god , it shall behold the causes , natures , and ends of all things which god hath made of nature to be known , because they are more clear and conspicuous in god than in themselves . then shall all men be known of all , neither shall any , either quality or action , be secret to any ; and this is the end of all ou● endeavou●s , john . . this is everlasting life , saith our , saviour , to know thee the true god , and jesus christ whom thou hast sent . also it shall be ravished with perfect love , both towards god , for the infinite causes of love , which in him shall appear , and towards the saints , for that it shall perceive them to love , and to be belov'd of god : both so much as it self , and for the same cause , it shall love god more than it self , because it shall be sensible that god loveth it more than it is able to love it self : the saints it shall love equal with it self , as being members of one body , whereof christ is head : for if the spirit of man hath power to cause so great unity as we see between the members of one body , the spirit of god , which is the soul of that body of saints , shall cause so much more perfect union , by how much it is a more noble and powerful form , and giveth a more noble and durable being . hereupon it followeth , first , that it shall conceive so many particular joys as it shall see causes of love in god , which are infinite . secondly , that it shall equally rejoice at the felicity of every one , as at that which is proper to it self , whereby all the saints shall partake of one another's excellencies ; for in this union , love shall be in its full perfection , the nature of which vertue is to make all things common . it shall also enjoy a most sweet peace and concord in it self ; for the body and soul of every just man which in this life are always in combat , by reason of the contraries between them , the one being spiritual , the other carnal , shall then enjoy a compleat peace by consent ; there shall not be any distraction or strife any more , but they shall be carried one way , and be guided by one will , and that is the will of god. the will of god shall be the will of the saints ; as they shall give a full and free consent to the will of god , so shall god in all things consent unto their will ; for how can the head disagree from the members , how can one perfect spirit be contrary to it sel● ? herewith it shall be advanc'd to a most high and happy degree of honour ; for that which here was drown'd in the putrefaction of the flesh , constantly in miseries , destitute both of comfort and of help , entangled with infirmities , loaden with loathsome sins ; in a word , doing nothing but sin , finding nothing but miseries , which are the reward of sin. god only , and alone mov'd by his tender mercy , will take it to himself , he will cleanse it , he will cure it , he will cloath it with perfect righteousness , he will adopt it for one of his sons , and make it a fellow heir of his most glorious kingdom ; he will incorporate it with his only son , who is in all things equal with himself ; in respect thereof , that of the prophet david may be very fitly applied to those saints , psal . . . i have said that ye are gods , and that ye are all the children of the most high. to these shall be added great ability ; for whatsoever they shall have a will to do , they shall have power to perform ; because he that is omnipotent , shall in all things consent to the will thereof . to these also security shall be added ; for as it shall enjoy all things it can desire , so shall it not fear to lose any thing it shall enjoy ; because neither it shall be willing to lose them , or god deprive them of them against their wills ; neither can any power take that away which god wills they shall retain . lastly , it shall be filled with perfect and unspeakable pleasure and joy , which no understanding is able to apprehend ; and this shall proceed from the clear vision of almighty god , in beholding of him face to face . cor. . in beholding of him as he is , wherein consisteth the essential glory of all the saints , and which is also the last end and centre of their desires . for the soul of man cannot find any peace or rest in any thing short of this blessed vision , even as neither the hearing of god , nor conversing with him , could satisfie the mind of moses , but rather edg'd and sharpen'd his desire to behold god's face . the reason is , for that all the pleasures and contentments of this world , being beams of that sun , sparkles of that fire , are most purely and perfectly contain'd in god. the perfection of all the creation , and whatsoever deserveth love or admiration , are more full and compleat in god than in themselves : whence it follows , that whosoever enjoyeth the presence of god , enjoyeth the perfections of all creatures , which are able abundantly to delight both body and soul. and as the sea receiveth all streams , and yet hath proper waters in far greater abundance , so in god there is a confluence of all the perfections of all creatures , yet his own perfection doth infinitely exceed them , with the presence whereof all the powers of the mind shall be filled , all the senses of the body satiated ; insomuch as they shall neither in desire seek , nor in hope aspire , nor in imagination create any greater pleasure : for therefore hath god made man , that man should receive by him internal happiness of the soul , by contemplation of his divinity ; and external of the body , by view of his humanity . the understanding shall rest in that light of knowledge , the will shall rest in love of that goodness , the desire shall rest in the fruition of that delight ; every power of the soul shall be always hungry , and always satisfied ; hungry without wanting , satisfied without loathing ; the more it hath , the more it shall desire ; the more it desires , the more it shall have ; and the more it hath and desireth , the more it shall see to be desired and had . the three disciples saw but a glimpse of this glory upon mount tabor , and were ravish'd with such contentment , that they cried out with one consent , it is good for us to be here . st. paul being wrapt up in the third heaven , cor. . . and rom. . . faw that which was not possible to be spoken of , yet thus much he spake , i account that the afflictions of this time , are not worthy of the glory that shall be showed unto us . this also did that kingly prophet david say , ps . . . in thy presence is the fulness of joy , and at thy right hand are pleasures for evermore . this did our saviour himself express in pronouncing happiness to the pure in heart , matth. . . because they shall see god ; and therefore he form'd this request for those that his father had given unto him . joh. . . ●ather , i will that they be with me even 〈◊〉 i am , that they may behold my glory which ▪ thou hast given me : assuredly , ( kings ) if the queen of sheba esteemed them happy who stood in the presence of sclomon , and heard his wisdom ( behold ) a greater than solomon is here . hereupon it followeth ; that all the faculties of the soul and body shall always praise god without either intermission or end : the saints shall never be weary of singing praises to the most high god , and sing that song which st. john , rev. . . call'd a new song ; for that altho' it be one common praise , answerable to one common glory , which all the society of saints enjoy , yet with respect to that delight and joy of heart which will arise from the glory and praise of it , it will be always fresh and new unto them ; this heavenly ▪ harmony shall never be old : as the glory , so the praise of the saints shall never cease ▪ but shall ever be new , and yet never alter or change . psal , . , . o how amiable are thy dwellings , thou lord of hosts ; blessed are they that dwell in thy house , they shall always be praising of thee . psal . . . very glorious things are spoken of thee , o thou city of god. o glorious city , when shall i enter into thee , when shall i possess and enjoy thee ? to see my god , to converse with that blessed society which dwelleth in thee , in perfect peace and felicity , passing all understanding . o eternal kingdom ! o eternal light ! o eternal life ! not so much to be spoken as to be desired , and as by all endeavours to be approach'd ! o blessed state ! not to be express'd even by those who only enjoy thee , o only purchase , worthy of the precious blood of jesus christ ! how can i believe thee , and not admire thee ? how can i hope for thee , and not extol thee ? how can i think of thee , and not long for thee ? o that this present state of strife and contention were at an end ! o that the time of my travel , or rather my banishment from thy heavenly kingdom were expir'd ! who can be in love with this life full of misery , that hath any hope , faith and confidence in thy mercy ? tell me , o my soul , what a happy hour will that be , when death shall knock at thy gates , and put thee in the way to life ! call thee from prison to liberty ; from troublesome travel to joyful rest ; from a living death to an immortal life : when others shall fear , thou shalt look up , luk. . . because thy redemption draweth near . then shall the glorious company of saints and angels come to meet thee with congratulations of unspeakable joy for thy delivery out of the great oppressions of aegypt . then shall the spouse meet thee , and say , cant. . . arise my love , my fair one , and come away , for behold the winter is past , and the shower is over , the flowers have appeared in our land , and the singing of birds is come . then shall the angels-marvel , and say , ( cant. . . ) who is this coming out of the wilderness , leaning upon her well beloved ? what honour will it be unto thee , when they shall present thee before the throne of the most blessed and glorious trinity , with a joyful memorial of the good which thou hast done , and of the evil which thou hast suffered for the love of god ; when thy blessed saviour shall step forth unto thee and say , well done good and faithful servant , welcome into thy master's joy : what joy and satisfaction shall be ren●red unto thee for all the tryals and afflictions of this life ! of what dignity , of what value shall vertue then be adjudged . how delightful will it be after safe arrival , to lift up thy eyes , and view the dangerous voyage thou hast made ; when thou shalt see the tempest wherewith thou hast been tossed , the streights which thou hast passed , the dangers which thou hast avoided , how many millions do daily perish , and with how few thou didst escape ; then shalt thou sing with the princely prophet , psal . . . if the lord had not helped , it had not failed but my soul should have been put to silence . what joy is daily made when new inhabitants do arrive to furnish the void places of this celestial city ! for assuredly , if there be much joy in heaven at the conversion of sinners , much greater will the joy be when they come to be glorified . o how sweet will then be the fruit of vertue , whose root in this world is esteem'd so bitter ! how pleasant will that peace be after this troublesome warfare ; after great variety of perils , that eternal security ; after this weariness , that sweet rest . the children of israel went up armed out of egypt , exod. . . but when they came into the land of promise , they laid down their weapons ; they forgot their fears , . kings . . every man sate securely under his own vine , and under his own fig-tree . here we are set in the state of strife , there our war shall be at an end ; there shall they sit secure from so much as the fear of the fiery dart of the enemy ; there they shall not dread his stratagems or his strength ; thither the sighs do not pierce ; there the hissing is not heard of the poysonous basilisk , but the glory of god doth enlighten that region , and the soft and sweet breath of the holy spirit doth refresh it . o pleasant peace ! o sweet security ▪ what can be sufficiently said of thee ? job . . i acknowledge with the woman of samaria , not only that this well is very deep , but that i want a bucket to draw . thou canst not be understood of those that enjoy thee not , thou canst not be prais'd enough of those that enjoy thee . o ye sons of adam , o blind and perverse generation , miserable lost sheep ! if this be your country , whether do you range ? if this be your pasture , whither do you stray ? whither do you wander , if this be your home ? what do you ? wherefore stand ye looking about ? wherefore will ye lose these joys , the least whereof are greater and more lasting than any this world can afford : assuredly , if we should endure the torments of hell for a long season , to enjoy these felicities but for a short time , our pains wou'd be abundantly satisfied with this exceeding weight of glory . and if thou enquirest , o man , what thou must do to attain to the enjoyment of these everlasting joys , give an attentive ear to what thy blessed saviour hath said , matt. . . the kingdom of heaven suffereth violence , and the violent take it by force . if thou canst violently break off with all thy beloved and darlings sins , thy dalilahs , which would ruine thy immortal soul ; and if thou canst but do justly , love mercy , and walk humbly with thy god , and thou canst set thy whole desires after this kingdom , thou shalt certainly enjoy it , and that for evermore . o weak man , wherefore art thou troubled ? christ hath taken all the pains , and he hath paid the price , and a dear one too , no less than his own precious blood : hear what he saith unto thee , mat. . . the kingdom of heaven is like unto a treasure hid in a field , which when a man hath found , he goeth and sells all that he hath , and buyeth that field . lo here the purchase ●s laid before thee , it is worth all that thou ●ast , it is valued to thee as thou valuest thy self , therefore make away all thy desires in things of this life , and let all thy joy be fix'd upon that kingdom , and tho● shalt have it : christ hath given himself to purchase this kingdom for thee , therefor● let not sin reign in thy body , but give up thy self in love to him , and he will giv● himself and his father's kingdom unto thee . but alas , o my soul ! where ar● thou ? what dost thou ? where is thy joy ● where is thy love , wherewith thy though● shou'd be inflam'd ? how art thou chain'● with the inchantments on this ugly earth● how art thou drown'd in drowsiness , o my soul ! that thou art so careless and senseles● of true spiritual pleasures , and so fon● upon the vanities and vexations of thi● life ! tell me , dost thou believe there is ● kingdom of heaven , wherein thou art inroll'd a citizen , whereto thou art adopted an heir ; and hast thou not a longing love to be possess'd of the same ? alas ▪ how faint is thy faith , how unbelieving 〈◊〉 thy belief ! tell me , i pray thee , what entertainment hath intangled thee into th● love of this life ? what dost thou fin● therein but wanting and wishing ; fro● whence ariseth two tortures of the mind hope and fear ? how art thou busied there in , as the spider that consumeth her ow● bowels in weaving curious nets only to catch flies ? o my soul ! it is not any true contentment or satisfaction that thou findest in any of the pleasures of this life , but ●t is thy own heaviness that holdeth thee down , it is thy own dulness that doth undo thee . there is no difference between doubting of this happiness , and not desiring of it : if then thou hast any sparkles of faith , shake off this sleepy sloath , away with this unchearfulness , away with this dead dulness , away with all the profane earthly pleasures , those lime twigs of the devil , which cleaving to the feathers of thy devotion , make thee unable to ●●ount upwards . o my god! o that i could so free my affection ! o that i cou'd so heave up my heavy heart unto thee ! o that i were in desire as i am indeed , a sojour●er , a traveller , a stranger upon earth . o that i cou'd travail like a woman in childbirth , to be delivered of this lum●ish load of sensuality , and to solace my self only in desire , hope , and in assu●ance of thee . this do i desire , o lord , or rather weakly wish for ; i am so fetter'd with flesh and blood , that i am so far fro● performing it , that i cannot desire it i● such sort as i should . it is nature tha● drowneth me in this dead sea of worldliness : i cannot endure to think upon much less desire a dissolution . if th●● nature be not , o lord , over-rul'd , and chain'd down by thy grace , i shall b● neither able to do , nor desire ; but like lot , i shall be loath to depart out of sodom ; therefore , o lord , let me grow i● thy grace , and in the knowledge of jesus christ my lord ; that i may live to thy praise here , and be glorified with thee hereafter in those glorious mansions have had a short view of . some holy preparations to a worthy receiving of the blessed sacrament of the lord's supper . the necessity of this duty pressed from several portions of scripture . first , by the express commands of our blessed lord and saviour , who is the chief , nay , the sum and substance of what this blessed ordinance representeth unto us ; as in matt. . . . and as they were eating , jesus took bread , and blessed it , and brake it , and gave to the disciples , saying , take , eat , this is my body . and he took the cup and gave thanks , and gave to them , saying , drinkye all of it : and for this good and beneficial reason to all mankind ; as ver. . this is my blood of the new testament which was shed for man for the remission of their sins . and st. mar● . , . and as they did eat , jesus too● bread and blessed it , and brake it , and gave t● them , and said , take eat ; this is my body . an● he took the cup , and when he had given thanks he gave it to them , and they all drank of it . luk . , . and he took bread , and gave thanks , and brake it , and gave unto them , saying , this is my body which is given for you ▪ do this in remembrance of me . likewise also the cup after supper , saying , this cup is the new testament of my blood , which is she● for you . and by st. paul we have a hint o● it , cor. . , , . for i have receiv'● of the lord that which also i have delivere● unto you , that the lord jesus the same night that he was betrayed , the same night took bread. and when he had given thanks , he brake it , and said , take , eat , this is my body which is broken for you : this do in remembrance of me . and the reason that is given is , for as often as ye eat of this bread , and drink of this cup , ye do shew forth the lord's death till he come . how we ought to examine and resolve with our selves before we communicate in this great ordinance . we are exhorted to it by the apostle st. paul , cor. . . but let ● man examine himself , and so let him eat of that bread , and drink of that cup. the apostle's reason is , because he that eateth and drinketh unworthily , eateth and drinketh damnation to himself , not discerning the lord's body . o dreadful ! that any shou'd be so careless , so heedless and presumptuous , to go to this table of the lord , and not be fitted and prepared for it ! when they that run may read the fatal consequence of unworthy receiving . therefore that you may not come to this ordinance , and go away in a far wo●se condition than you came , fit and prepare your self for it ; first , by examination , examine thy own heart , which is deceitful above all things , and desperately wicked , who can know it ? and try your own ways : see what you are doing , whether serving of god , or the devil , or your self : and if you have been serving your self , or the devil , do so no more , but turn from all your wicked ways with a full resolution and purpose of heart , and cea● from doing evil ; learn to do well . examine and see what god hath sai● concerning those that break his statute● that observe not his commandments t● keep them ; that are stubbo●n , careless , an● unconverted sinners , that will not hav● god for their portion , nor none of h● ways , but will walk after the imaginatio● of their own hearts , striving , as it wer● with all their might , to make sure of eternal burnings , which will be the certai● portion of all the workers of iniquity , a god himself hath declar'd , that canno● lye. ask thy self the question , whether tho● art one of those head strong sinners or no● why shouldst thou be afraid to ask thi● question , when no less than eternal joy● or eternal woes depend upon it ? i am not afraid to look over my estate , to se● whether i am a rich man or a poor ; an● why shou'd i be afraid of seeing whethe● i am a wise man or a fool ? a friend ●● an enemy to god , and whether the blesed portion of the righteous , or the cu●sed portion of the wicked will fall to m● share . what means my living in so many known sins , and be contented to perform some formal ceremonies in the service of god , and now and then put up a dead , ●ull , heartless prayer , and put him off with ●he world's leaving ? o dreadful poor de●uded soul that i am ! to think that the all-wise god , maker of heaven and earth , and the fountain of waters , will be con●ented with these false hypocritcal , and indifferent actions ! no god is not such a ●ne as my self , he is of purer eyes than to behold such wickedness with any approbation . therefore take heed , o my soul , and ●heat not thy self any longer , but turn to ●he lord with singleness and uprightness of heart , and serve him with a ready and ● thankful mind ; and take as much , nay more pleasure in obeying his commandments , in doing his will , in observing his ●tatutes and judgments , as ever thou didst ●● thy most darling sin , in deceitful dali●h's , which will certainly bring thee to ●verlasting ruine and destruction , if thou ●ost not leave them and forsake them , and ●eave to the lord ; and fear his dreadful ●ame , and love him with all thy heart , ●●d with all my soul , and with all thy mind , ●●d with all thy strength , and thy neighbours as thy self , and love mercy , and do justly , and walk humbly with thy god , and then thou wilt be fit and prepared for this heavenly banquet , whereby thy soul will be infinitely refreshed , and the souls of all those that are receivers in the true faith , fear and love. a prayer to be used before the receiving of the blessed sacrament . most holy lord god and everlasting father , who out of thy infinite loving kindness to mankind , gavest thy only begotten son to make satisfaction to thy justice for the sins of the whole world ▪ o lord , thy mercy is very great toward● me and all men , in that we have sinned , and thou hast appointed thy only son to bear the burthen of the punishment fo● them ; o lord , do thou fit and prepar● me by thy heavenly grace , for this thy great ordinance , and so grant me by thy strength , as that i may perform my pa● of it with that holy fear and reveren● as i ought . and lord , grant i may r●ceive that benefit by it thou designest ●● in it , which is that soul-satisfying cordi● the fresh stream of thy everlasting lov● lord , make me more and more sensible by it of thy great loving-kindness towards me . o lord , grant this , and abundantly more than i am able to ask or think , for thy dear son's sake : to whom with thee , o father , and the blessed spirit , be all honour , praise and glory , from this time , henceforth , and for ever . at the time of receiving , you may use these ejaculations . bless the lord , o my soul , and all that is within me , bless his holy name ; for his wonderful mercy and loving-kindness to me is very great . magnifie the lord , o my soul , and sing praises to the most high god ; for he hath visited and redeem●d his people with his most precious blood. at the receiving of the bread , say , this is that bread , which came down from heaven , that whosoever eateth ●hereof , shall never hunger . thou hast dealt ●●y bread to the hungry , o feed me with ●is bread of life : o strengthen my faith , ●nd open my mouth with fervent desires , ●at i may eat , not to satisfie my bodily ●unger , but spiritual , and to the refresh●ent of my immortal soul. o let my soul feel the efficacy of thy grace , that may not eat unworthily . o lord , i beseech thee to direct me by thy holy spiri● to receive it worthily , to my everlasting comfort . amen . after the bread , say , oever blessed jesus , son of the mo● high god , sanctifie this bread to th● soul , that it may enable me to overcom● all assaults of the world , the flesh , an● the devil ; and that i may continue th● faithful servant to my live's end . amen . before receiving of the cup , say , the lord himself is the portion of ●● inheritance , and my cup ; thou sh● maintain my lot , my l●t is fallen to ●● in a fair ground ; yea , i have a good heritage , i have set god always bef●● me : he is on my right-hand , therefo●● shall not fall : gracious is the lord , a● righteous , yea our god is merciful . w●● reward shall i give unto the lord , for the benefits he hath done for me ? i ●● receive the cup of salvation , and call● on the name of the lord. devout prayers , praises , and thanksgivings upon several occasions . a short collection of some of the holy resolutions of holy david , concerning prayer and praises . psalm ix . verse , . i will praise thee o lord with my whole heart : i will shew forth all thy marvellous works . i will be glad and rejoice in thee , i will sing praises to thy name , o thou most high. verse . sing praises to the lord that dwelleth in zion : declare among the people his doings . psal . xviii . . i will call upon the lord , who is worthy to be praised : so shall i be saved from my enemies . psalm . xix . , . who can understand his errors ? cleanse thou me from secret faults . keep back thy servant also from presumptuous sins , let them not have dominion over me . psal . xxviii . , . unto thee , o lord , will i cry ; my rock be not silent to me . hear the voice of my supplications , when i cry unto thee . psalm xxxiii . , , . rejoice in the lord , o ye righteous , for praise is comely for the upright . praise the lord with harp , sing unto him with the psaltery , and an instrument of ten strings . sing unto him a new song , play skilfully with a loud noise . psalm li. , . have merey upon me , o god , according to thy loving kindness : according to the multitude of thy tender mercies , blot out my transgressions . wash me throughly from my iniquity , and cleanse me from sin. psalm lxvii . , , , , , , . god be merciful unto us , and bless us : and cause thy face to shine upon us . that thy way may be known upon the earth , and thy saving health among all nations let the people praise thee , o god , let all the people praise thee . o let the nations be glad , and sing for joy : for thou shalt judge the people righteously , and govern the nations upon the earth . let the people praise thee , o god , let all the people praise thee . then shall the earth yield her increase , and god , even our god shall bless us . god shall bless us , and all the ends of the earth shall fear him . psalm c. , , , , . make a joyful noise unto the lord all ye lands . serve the lord with gladness , come before his presence with singing . know ye that the lord he is god , it is he that hath made us , and not we our selves ; we are his people , and the sheep of his pasture . enter into his gates with thanksgiving , and into his courts with praise : be thankful unto him and bless his name : for the lord is good , his mercy is everlasting , and his truth endureth to all generations . some few of god's promises to those that truly serve him , and call upon his name . psalm cxii . verse , , . blessed is the man that feareth the lord , that delighteth greatly in his commandments . his seed shall be mighly upon the earth : the generation of the upright shall be blessed . wealth and riches shall be in his house : ●nd his righteousnes shall endure for ever . job li. . thou shalt make thy prayer unto ●im , and he shall hear thee : and if thou seek ●im , he will be found . isa . lxv . . before they call i will answer : and while they are yet speaking , i will hear . john xv . . ask what ye will , and it shall be done unto you . john xvi . . ask and ye shall receive , that your joy may be-full . john xiv . , . whatsoever ye shall ask in my name i will do it . matthew xxi . . and all things whatsoever ye shall ask in prayer , believing , ye shall receive . matthew vi . . pray to thy father which seeth in secret , and thy father which seeth in secret shall reward thee openly . matt. vii . . ask , and it shall be given you : seek , and you shall find : knock , and it shall be opened unto you . a morning prayer for a family . most glorious and ever blessed lord god , whose goodness and mercy is extended to the very ends of the earth , who dost from thy throne behold all the actions of the sons and daughters of men , whether they be good or evil , that thou mayest reward them according to their doings . o lord , we poor sinful dust and ashes , are this morning come before thee to beg grace of thee , hoping in thy mercy , which is over all thy works : keep us , we humbly pray thee , this day , as thou hast kept us the night that is past and gone , keep us in thy faith , fear , and love , and forgive us all our transgressions , by the merits of thy dear son. teach us to bewail them as we ought , and separate them from us that would separate us from thee our god. o lord , take away from our minds , all ignorance and blindness , and all hardness of heart , and make thy word more precious to us than the gold of ophir , and guide us by thy holy spirit here , out of all that is evil , into all that is good ; that when our great change comes , we may receive that crown of glory that is laid up for all those that run and are not weary ; that walk and are not faint ; but that travel in thy strength , and by thy gracious assistance , till they arrive to their journeys end ; which is to rest in thy bosom . o lord do thou strengthen our weakness , enlighten our understandings more and more , that in the greatest temptation , we may have knowledge of thee , and of thy ways that we may never be overtaken ; but that for the future we may press forward towards the mark of the high calling in christ jesus our lord. lord , do thou prosper all our undertakings , and bless our goings out and comings in , and give us hearts to learn something of every thing , and make a spiritual use of our actions and occasions , till we come to lodge with thee in thy kingdom . let our affections grow one towards another unfeignedly , and that we may love our enemies , and bless them that curse us ; but especially the houshold of faith , and that we may always pray for them , and they for us , and both of us be heard of thee for our selves , and one for another , and thy son for us all . bless , lord , the catholick church with truth , peace , soundness of doctrine , and holy discipline . continue thy favours upon this land of our nativity , and with the choicest of thy blessings , bless the king upon the throne , and all the royal family ; sanctifie the lives and the studies o● thy servants that labour in thy word o● doctrine . bless his majesty's most honourable privy council , and all others i● authority with necessary favours . bless the nurseries of good learning , all grammar-schools , the famous universities of oxford and cambridge , and the inns of court. bless this city and place wherein we live . remove the punishments due for the sins thereof , and give them grace to repent in time , lest they be destroyed , bless all our friends , relations , and others , for whom thou hast appointed us to make prayers and supplications . bless this family with grace and peace , that they all may know their several duties towards thee , and one towards an●ther . and all we beg for jesus christ his sake ; to whom with thee , o father , and the blessed spirit , be all praise , honour and glory , ascribed by us here , and all thine elsewhere , both now and for evermore . an evening prayer for a family . o lord god , father of all mercies , and god of all consolations ; we 〈◊〉 come this evening by thy great mercy , 〈◊〉 to the throne of grace , to beg grace o● thee to help us in the time of need , an● also to return thee hearty thanks for 〈◊〉 multitude of thy great mercies ; but 〈◊〉 especially for thy merciful preservatin o● us this day , and all the times and days of our lives , that thou hast by thy mighty power and streched out arm , brought us out of innumerable perils and dangers ▪ and hast attended us both by night and by day , and poured upon us contrary to our deserts , so many excellent blessings and benefits , both spiritual and temporal ; good lord , we beseech thee keep us , as thou hast done hitherto , from day to day , and make us steadfast in the profession of thy holy name , and keeping of thy commandments , that neither the wrath of man , nor the malice of the devel may turn us away from thee . lord , turn thy back upon our iniquities , blot ou● our transgressions , and remember our sins nō more , in which we have so much delighted ; change our corrupt and polluted-hearts , and wash and cleanse us in the blood of our dear redeemer . forgive us all that is past , and grant us the assurance of that forgiveness seal'd up i●●ur consciences by thy holy spirit . forgive us our intolerable barenness in good works , our base unthankfulness and the abuse of thy grace , and strike our stony ●earts with the rod of thy fear , that w● may attain unto a due thankfulneness for 〈◊〉 thy favours , and a most unfeign'd and ●rnest repentance of our sins . o lord , ●ess us all this night , and after our bo●ies have been refreshed , do thou bring us ●● the light of another day ; wherein we ●ay praise thy great name in the land ●f the living . sanctifie us by thy word ●●roughout soul , body , and spirit , for thy ●ord is truth . bless ▪ this nation , pre●erve the king , and all that are in au●hority , and all thy children : raise up ●●e heavy-hearted that mourn in zion ; give them beauty for ashes , the oil of ●oy for mourning , and the garments of ●raise for the spirit of heaviness , lord , ●e merciful unto them whom thou hast ●ade any way helpful unto us : bless every one of us in our proper station , that we ●ay serve thee with all our hearts , fear ●hy majesty , and love thy precepts . these ●hings , o lord , and what ever thou know●st is needful for us , we humbly crave of ●hee in the name and merits of jesus christ , our blessed redeemer ; saying as ●e hath taught us , our father which art in heaven , &c. a prayer against the temptations of the worl● the flesh and the devil . o most merciful father , and migh● god of jacob , a strong tower 〈◊〉 the faithful , a rock of defence an refuge for all the distressed ; thou kno●est i am set in the midst of many da●gers , my weakness is very great , ins●much as that without thy help i cannot ●void being ruined , and that for ever : beseech thee preserve my body and so● from all temptations , and snares of th● devil , and suffer not my senses to ta● that pleasure and delight in the things ●● this world as i used to do ; but lord , l● me use them as if i used them not , an● take my affections more and more off them , and settle them upon their rig● objects , those things that are above lord , do thou take from me all that 〈◊〉 deformed and of a corrupt nature , an● work and establish that which thy gra●● hath wrought in me , that having on th● armour , i may be able to stand against a● the besetments of the enemy . let m● not be drawn away into any sensuality 〈◊〉 any desire of the flesh , but give me power to overcome it , that i may live soberly righteously , and godly in this present evil world , and serve thee better , and live ●ore in the spirit . lord , preserve me ●rom the darkness , filthiness , and deceit●ulness of this world , that i may not fa●hion my self like unto it , to follow a mul●itude ; but being changed by the renew●ng of the mind , i may walk up●●ghtly ●efore thee all the days of my appointed ●ime till my change comes . o lord , do ●hou be a present help unto me in the time ●f trouble , for in thee i do and will ●ut my trust and confidence ; therefore ●ead me no further into temptations than ●hou art pleased to give me strength to o●ercome them . o lord , that i may with ●●rong faith resist satan , and help me to ●ull down his kingdom more and more , 〈◊〉 watching , fasting and praying , mor●fying the deeds of the flesh ; and let thy ●ighteous law be my meditation day ●nd night , and not the foolish vanity and ●nful pleasures of this world. let not ●rosperity make me forget thee , nor ad●ersity cast me into despair , but let me ●ake all thy dealing with me , whether on ●he one hand , or on the other , in love from ●ee , which is that wherein thy dispensa●ons are towards me . lord , arm me with thy spirit , encourage me with thy pr●sence , and let me always feel the effectu●● working of thy power , which is ever mad● perfect thro' weakness ; even for chri●● jesus his sake . a prayer for the remission of sins . o glorious lord god and everlastin● father , i a wretched and an u●done sinner without thy mercy , a● come before thee to beg favour of thee fo● all my offences ; begging , praying , de●ring , and beseeching thy heavenly majest● that thou would'st in mercy look dow● upon me ; i cannot but confess , were not for the hope i have of thy mercy a● the hold of thy comfort , and the rene●ing graces i sometimes receive from th● and that sweet rellish i have of thy goo● gifts , and thy heavenly word , i sink in●● despair , for my sins are continually b●fore me ; if i go , they follow me ; if run , they fly after ; if i look back , the sta●e upon me ; if i go forward , they me me ; if i turn to the right-hand , they terifie me ; if to the left-hand , they torme● me : if i look down into the earth , h● is ready to devour me : now i have ● way but to look up to thee ; help me , good god , save me dear father ; succour me ●weet redeemer ; assist me , merciful crea●or , that my prayers may be so servent , so ●ealous , so affectionate towards thee , that ●hey may draw down thy mercies upon me : power down thy blessings , showre ●own thy graces , open thy hand of mer●y , and restore joy and consolation to my ●eavy-laden soul ; wash away my sins ; ●ipe away my iniquities , heal my infir●ities ; purge my wicked mind of all ill ●houghts ; pardon all my damnable deeds ●nd detestable dealings ; take all hardness ●● heart from me , and according to thy ●ood promise , renew a right spirit within ●e ; send the joys of thy holy comforts ●●on me : o lord let me have some taste ●●d some sense of thy most glorious and ●ost comfortable presence ; let me be re●ewed by thy grace , and established in ●y service , that i may never back-slide ●om thee : but grant , o most merciful ●ther , that my whole dependance may be ●on thee , so that in all my thoughts , ●ords and actions , i may rejoyce in ser●●g , fearing and obeying of thee , that i ●y spend the residue of my days in thy ●vice , seeking thy honour and glory . and , most merciful father ; favourably govern , help , instruct , guide , and teach me by thy wisdom to magnifie thy name , and preserve me in all my ways and work● and all about me . remember thy po● flock ; build up thy church in the mo● holy faith ; comfort sion ; govern an● assist all painful pastors and teachers ▪ teach them and us rightly to know thee ▪ and truly to follow thee in all the paths o● righteousness and true holiness . o lord● rouse my sleepy soul , and defend it fro● evil imaginations ; keep me always in th● good frame of spirit , which will caus● me to meditate upon thy law day an● night . grant that i may not do an● thing that is contrary to thy command● but that i may walk in piety and in peace give me a true and hearty repentan● for sin , that i never may repent of , that ● may be truly sorrowful for spending of m● time so much in the devils service . ● powerful preserver of men , remember m● and restore me to joy and comfort , an● hasten in time thy salvation unto m● draw my lingring soul with the co● of thy love , and it shall run after the good lord , declare thy mercy unto m● that i may make known thy hand-●o● establish me in thy grace ; excite me to goodness ; give me grace , that i may grow stronger and stronger to walk before thee , and weaker and weaker to sin against thee , and faithful and stedfast in thy service to my life's end. grant this , dear god , for thy son ' sake , my blessed redeemer . amen . a prayer before a sermon . most gracious father , give us hearts to hear thy word with that due reverence and attention as we ought , knowing that it is the word of god , and not of man ; therefore we ought to hear what by thy servant thou art pleased to command us , that we may do it with all our hearts , and with all our souls . lord , do thou keep our thoughts upon what we hear , and let them not be carried away with any vain illusions , and wicked imaginations . grant that we be not overcome with sleep and drowsiness , but quicken , o lord , we beseech thee , our senses : open our ears to hear , and make us to understand how to observe thy heavenly word ; for thy only son's sake , our saviour . amen . a prayer to be said after sermon . o lord god , we beseech thee to le● that word which we have heard th● day with our ears , to be set home to o●● hearts , that we may not be only heare● of thy word , but doers : that we may so learn to live to please thee , and make i● our business to keep thy commandments and spend the rest of our lives , in th● service , to the honour and glory of thy great name , and the salvation of o●● immortal souls , through jesus christ o●● lord. amen . a prayer against wicked thoughts . most glorious and eternal god , i , one of the unworthiest of thy creatures , am come on my bended knees , to implore the gracious assistance of thy holy spirit , against the evil thoughts that do arise in me , to the great dishonour of thy holy name , and the great trouble of my own conscience : when i have thought● to be fervent with thee in prayer , either the devil , the world , or the flesh , do disappoint me , and i cannot do as i would for those things that i do , i would no● do , and those that i would , i do not : ●n follows me , shame is ready to over●ke me : confusion is like to lay hold on ●e ; destruction attends me , and horrors ●d fear affright me : i have none to ●ake my supplications to , but to thee , my ●viour , my rock and salvation . help , ● god ; save me , merciful father ; de●nd me dear creator , a poor worthless ●orm as i am ; draw me from my sins ; ●e , succour , pardon , and forgive me ; ●ash me , and i shall be clean ; help me to ●t away the evil of my doings , and ●arn me , o god , to do well . give me ●iritual thoughts to renew all good pur●oses within me ; help me to put away ●●r from me all vain and lustful thoughts ●f the flesh , and all malicious reproach●●l and froward thoughts , that proceed ●●om the devil , or any worldly occasions ; ●o that i may live purely , and have no thoughts but what are innocent and ●haste , always fearing to displease so gra●ous a god , and loving a father as thou ●●t ; and walking circumspectly before ●hee , that i may be a good example to 〈◊〉 my neighbours round about me , that ●ey may see my good works , and glorifie ●ee , the only and alone author of them . to whom i give praise , honour and gl●ry , at this time , henceforth and for evermore . a prayer in prosperity . most bountiful father , as thou ha● been pleased to bless me with a large portion of this world's wealth give me an humble , thankful and charitable heart , that i may be a good steward● that thou hast been pleased to entrust m● with , in bestowing of it upon those objects of pity and compassion that are i● great straits and necessity for it , and n●● upon base and sordid lusts , of which should certainly have cause to repent o● and that for ever . o lord , grant that th● more earthly blessings that thou give me , i may the more seek thy heaven● graces , that i may be the more humble● in the due consideration of my great u● thankfulness and ungratefulness of spi●●● that i may live more piously and religiou●ly ; and that when i depart this sinful l● i may be mindful to leave some good a●● godly examples of charity to those th● follow . grant that this my wealth ma● be no hindrance to my salvation , but rather a furtherance to me in all pious , god●y and charitable action . grant this , o lord , and whatever more thou seest i stand in need of , for thy dear son's sake ; to whom with thee , o father , and the holy ghost , be all praise , honour and glory both now and for evermore . a prayer for one that is going to sea. o lord god eternal , who made the seas , and the fountains of waters , at whose commands the winds are ; i beg of thee to go along with me , and preserve me by thy power and outstreched arm , from the perils of the ●reat deep , and carry me safe to my desired haven ; and lord , forgive me all ●y sins , heal all my back-slidings , and ●e me freely ; grant me thy grace , ●hat i may live in thy fear , and walk ●●rightly before thee with singleness of ●eart , that so i may live to the praise ●●d glory of thy great name , and the ●verlasting salvation of my precious and ●●mortal soul. and , lord , as i have ●gged of thee to carry me safe to my ●●sired haven , so bring me home again , ●at so i may have an occasion and op●ortunity with my friends and relati●ns , to sing praises to thy great and glorious name for all thy mercies ; but more especially that thou hast kept me from the merciless waters and the raging of the great deep . so begging thy protection for my preservation , i resign up my self to thee , who art the god of all power and glory , both now and for evermore . a prayer in distress of weather at sea , either by storm or tempest . o lord god eternal , maker of heaven and earth , the sea , and all that therein is ; we miserable offenders , who have justly pull'd down thy vengeance upon our heads by the greatness of our sins ; we have provoked thy wrath , we have deserved to be swallowed up quick by these raging waves ; o lord , the floods come over us , and even enter into our very souls ; o lord , the sea rages and rises up against us ; here we see thy woundrous judgments in the grea● deep , which unless thou preserve us , wil● swallow us up in a moment . lord , w● cannot but confess we have sinned again● thee with a high hand , and therefore justl● is thyfierce anger kindled upon us , a●● thy intolerable judgments come up again us , there is none to help us : therefore o lord , for thy tender mercy sake appear for us , and save us : cease these storms , and tempest ; cease , we beseech thee these swelling , raging billows : command these blustering winds , and they shall obey thee ; for we are at the pit of destruction , just ready to be swallowed up : save us , master , or we perish . lord , increase out faith . merciful father , we beseech thee to take us into thy protection ; and if thou hast appointed death for us , o lord , be thou present , we beseech thee , to receive our souls into thy bosom , till the general resurrection of our bodies , and then receive our souls and bodies into thy kingdom . if thou dost design us for life , grant that these afflictions may be so sanctified unto us , as to cause us for the future to live a godly , righteous , and sober life , all our days . grant this , o god , for thy dear son's sake . amen . a thanksgiving for a safe return from sea. father of all mercies , and god of all consolations , i cannot but must confess , that i am obliged to return thee hearty thanks for all thy mercies : but more especially at this time i am , and do return thee my humble and hearty thanks for thy great mercy , in bringing me safe over the great waters t● rough● many perils and dangers , to my own habitation , and to the enjoyment of all my friends and relations ; for which singular mercy , o lord , do thou give me a heart to live answerable to it , that thou may est have the praise , and i reap the everlasting comfort of it , and i will sing praises to thy great name , for thou art my salvation , my rock , and strong tower of defence , and praises wait for thee , o god , in sion ; for thou art worthy to be praised , both now , henceforth and for evermore . a prayer for one that is going a long , journey o lord god , lead me in the paths o● righte●●sness , and direct my goings in th●●ay of truth : we are bo●● to travel , and many have no certai● place of abode ; our days are like a spa● and our laves pass away swifter than post . o what is man that thou art 〈◊〉 ful of him , or the son of man that t●● hast any regard for him ? we are like to bubble , a blast , we go hence , and are seen no more . teach me , lord , to number my days , that i may apply my heart unto wisdom : direct my●steps in the way of truth , and guide and govern me in my travel , that i may go on with comfort in this my : journey . be thou my god , my help and guide , to direct me in my way and business . keep me from all danger of thieves , or other mischief and trouble , that i may have no disturbances in my journey , no lets or hindrances , nor sorrow , nor heaviness , b●● for my sins . o lord , keep and bless all my friends and relations , at home and abroad , in health and peace . o lord , let me have the comfortable enjoyment of thy holy spirit upon the way , that so it may assist me , that i may think , discourse , and act nothing but what is well pleasing to thee . and all this i b●g for jesus christ his sake . amen . a prayer for a sick person . o god of all comforts , who art a present help in time of trouble , to them that faithfully rely upon thee for thy help and assistance in their troubles : lord , 〈◊〉 hast laid me upon a bed of . languishing and upon a rowling pillow , where i cannot find relief , or ease , or comfort for my body ; lord , do thou sanctifie this sore affliction unto me ; i cannot but confess i have sinned and done wickedly , and grieved thy holy spirit from time to time ; yet merciful saviour ▪ return unto me that i may have a feeling of thy good spirit . let not the sins of my youth , nor the iniquity of that time be upon me : but , lord , as thou hast laid thy afflicting hand upon me , arm me with ●●atience that i may endure this visitation patiently . if thou art pleased to dispose of me for another life , then make me fit for thy kingdom . arm me and strengthen me to bear the but then without mourning against thee , but make me to undergo this affliction willingly , and to fight it out manfully . what am i● a poor worthles● worm ● i have no● comfort but from thee . restore me ●● health and amendment of life , or else take me into thy kingdom of glory . lord , cease my pain , ease my grief lord , i intreat thee to grant , that neither the devil nor the world may ever have power over me any more to make me disobey thee . send thy good angels both to keep me in sickness and in health , and grant that i may be always fitted and prepared for death , that i may not be afraid of it , if it be thy will. let me recover a little strength . spare me a little before i go hence and be no more . o grant that i may find thy grace work in me for my good , that if it be thy will to take me hence , receive me to thy self . come , lord jesus , come quickly . so i commit and commend my self to thee in that prayer thou hast taught me , saying , our father which art , &c. lord strengthen my faith to the end . i believe in god , &c. a prayer for a young virgin. most glorious and everlasting father , look in mercy , pity and compassion upon thy poor hand-maiden , and grant me the for giveness of my sins , and grant that all thy graces may flourish , in me , that i may be in favour both with god and man. crown my virginity with pious and chaste thoughts , that i may be as watchful to wait for thy coming , as the wise virgins , that i may enter with thee and them into thy blessed kingdom , before the door be shut . give me such good and heavenly thoughts that a good name is better than any thing that i can enjoy ; and let me not part with my reputation for the greatest offers this world can afford , but help me to live a sober , meek , and chaste life , by the gracious assistance of thy most holy spirit . o defend me frome base and slandrous tongues , and all wicked temptations . o lord , make me faithful and honest in all my actions in this life , that whatsoever charge is committed to my care , i may be so careful of it , that nothing may be wanting when i come to resign it up . marry me , o lord , to thy self in mercy and righteousness , and if thou shalt be pleased to call me to the honourable estate of matrimony , let me take rachel , rebecca and sarah for my examples , in love , wisdom , faithfulness and obedience to my wife , and towards all persons with whom i have to do . let me behave my self in all things so as becometh one that is wholly devoted to thy service . grant these things , o lord , and whatever else thou knowest i stand in need of for jesus christ his sake ; to whom with thee o , father , and the holy spirit , be all praise , honour and glory , both now , henceforth and for evermore . the wife's prayer for her husband . o lord god , as thou hast joyned me in thy fear and name , in thy great mercy to a loving and kind husband , grant that i may be so loving , kind , and obedient to him , as may conduce to thy glory , and both our comforts ; so endue me with a meek and quiet spirit , and defend me and him from the power of all temptation that may attend us , that so thy strength may be made perfect in our weakness . grant us both the assistance of thy holy spirit , that so it may teach us to love and cherish each other ; and give us the gifts of chastity and sobriety , that bothin body and mind we may live a pure life , binging up our children and servants in thy fear and dread . o lord , forgive us all our sins , and grant us both grace to love , fear , and serve thee our appointed time till our change come , that so 〈◊〉 this life we may reap the comfort of 〈…〉 enjoy , and receive the fruit of 〈…〉 that is laid up in thy mercies . 〈◊〉 all i beg upon the account of thy ●ear son : to whom , with thee and the ●oly spirit be all praise , honour and glory ●oth now , henceforth and for evermore . the widow's prayer . everlasting lord god , a poor distress'd and afflicted servant of thine is come before thee to beg the forgiveness of all her sins , and to be a comfortable husband to me in this my desolate and forlorn condition . and , lord , as thou hast been pleased to lay so great an affliction upon me , as to take so loving and kind a husband from me , give me out of thy tender and everlasting mercies , some other blessings to ease the sorrows of my poor afflicted soul. lord , do thou give me beauty for ashes , the oil of joy for mourning , and the garment of praise for the spirit of heaviness ; that so after this night of afflictions , i may have some refreshing comforts and encouragements to sing praise to thy great and glorious name in the land of the living ; and tell my friends , neighbours and kinsfolk , how good thou the lord hast been to me , and what great things thou hast dwe● for me , whereof i shall be glad . and , o sake● , bless ▪ me in all honest endeavours , supply all my wants , whether spiritual or temporal ; and let me have the comfortable fellowship of thy most holy spirit t● direct me in all my ways , that i may do nothing that tends to the dishonour of thy great name , or the disconsolation of my precious and immortal soul. i pray thee order my children and servants hearts and minds , as that they may love and fear thee as they ought . lord , do these things for me , and more abundantly than i am able to ask or think , for jesus christ his sake ? to whom with thee , o father , and the blessed spirit , be all praise , honour , and glory , both now and for evermore . a prayer for a woman with child . heavenly father , and god of all power and glory , who createdst the heavens , and the foundations of the earth , and all that in them is , who createdst man in thine own image , but he hath found out many inventions . lord , i am come to supplicate thy majesty , and to implore thy infinite goodness to bless me in this condition i am now in of child-bearing , and grant that the fruit of my womb may have all the parts and members that it ought to have , and in their right places and stations ; and whatever weakness it may bring upon my body , do thou grant me patience to bear it with all the submission imaginable to thy will , and grant that all thou dost for me , and to me , may be sanctified , that so i may make a right use and improvement of it , to the praise of thy glorious name , and to the everlasting comfort of my immortal soul. lord , preserve me from untimely birth ; grant through faith , prayer and patience , i may escape all sudden fears . lord , do thou stand by me when i draw near to my hard labour , and let thy everlasting arms be under me to bear me up under those intolerable pangs which attend that dreadful hour ; and grant that the fruit of my womb , as it grows up in bodily strength , so let it grow also in spiritual strength in thy faith , fear and love. and grant me , o lord , a patient and quiet spirit at that hour , and safe deliverance in due time , and make me a joyful mother . forgive and forget all my past offences , and bless my poor infant , and take it into thy covenant , and give me wisdom and strength to bring it up in thy fear , and to thy great glory , and my further joy , through jesus christ our lord. a thanks giving for safe deliverance from the perils of child-bearing . o lord god eternal , accept of this sacrifice of thanks giving for thy great mercy in appearing so wonderfully for me , to my great ease and comfort in that dreadful and painful hour of child-bearing , that thou hast been pleased safely to deliver me from the perils of it , and to lengthen out my days in the land of the living , and to see the fruit , of my hard labour and travail . lord , grant that it may prosper and grow up in thy fear , to thy glory , and both our comforts . and grant , lord , that i may live worthy of this mercy , and make thee some grateful returns for all thy mercies . pardon and forgive me all my sins , and preserve me from sining against thee any more . and all i beg upon the account of thy dear son. to whom with the , o father , and with the blessed spirit , be all honour , praise and glory , both now and for evermore . a prayer for all christian vertues , as love , faith , hope and charity , &c. o lord , father of all mercies , and god of all consolations ; bless me with all thy spiritual blessings , and heavenly graces , make me rich in love , strong in faith , full in assurance of hope , and abound in all charitable actions , according to that sufficiency thou hast been ple●sed to bless and entrust me with , that i may have nothing to answer for at that great and terrible day , wherein the secrets of all hearts shall be opened , and every one rewarded according to their doings . lord , grant that thy graces may all flourish in me as the bay-tree , that so by my good example , others may return to thee their lord and saviour , and so have cause to sing praises to thy great name , for all thy wondrous works . lord , keep me from insolence and pride , and grant me true humility and zealousness of mind , and give me a true consideration of my own vileness , that so i may tremble and stand in awe before thee , as a sinful man , having always a better esteem of others than my self . gracious lord , when the devil shall accuse , my own conscience bear witness against me , and the whole world forsake me for my sins , do thou be my strength , my salvation , my rock and strong tower of defence against these potent enemies of my soul enflame my dead heart with the heavenly affection of an unseign'd love , that i may love and adore thee above all ; and my neighbour as my self ▪ grant me a good mind to help and succour all to my ability ; to forbear and forgive all that ever any did against me ; let not the least spark of envy or wrath lodge within my breast , nor never let the sun go down upon my anger , but let me be satisfied , that vengeance is thine ; and that thou art so just , that thou wilt send it upon the heads of those that fear thee not , and call not upon thee , but that live in envy and malice , and implacableness of spirit against thy children . give me grace , o lord , to follow the example of all good men ; and keep me from that hateful sin of sloath and i●leness , which is the high-way to want and beggary . grant me a contented mind , and moderate my des●res towards the things of this world ; and , lord , be with me at the hour of death ; and when i go hence and be no more seen , i may be admitted into thy kingdom of glory ; that i may eternally sing hallelujah's to thy great name . grant this , o god , and whatever else i stand in need of , for jesus christ his sake : to whom with thee and the holy ghost , be all honour , praise and glory , both now and for evermore . a prayer for all earthly blessings . o lord god eternal , which causeth the sun to shine upon the just and the unjust , satisfie the desires of thy servants with thy bountiful goodness ; we cannot but must humbly acknowledge , that we are not worthy of the least of thy favours , but that it is of thy eternal goodness we are living monuments of thy mercy all this day ; lord , do thou supply our daily necessities , and give us this day , and every day , our daily bread. bless the manuring of our ground , prosper 〈◊〉 corn , and bless the seed-time with the former and latter rain in their due seasons . keep our fruits while they be upon the earth , from ha●l and thunder , from excessive droughts , over much ra●o and mildews , and send us a joyful harvest ▪ o lord , bless and increase our cattle , and keep them from those casualties they are obnoxious to ; amd bless our ●●ske● and our store , and keep our granaries , barns and store houses from fire and boisterous winds , thieves a●d sudden inundations . prosper all our undertaki●gs whether by sea or land ▪ be thou a present h●lp in time of trouble , and turn our dear●●s into cheapness , and scarcity into ple●ty . and , lord , open the hearts of those to whom thou hast dealt liberally , that as thou hast been to them , they may be to their poor fellow-creatures that are in want. help us , o lord , in all our straits , and oppress us ▪ not with too much poverty ; neither let us be puffed up in the day of prosperity , but keep us in evenness of temper in either extreme , that we may live in thy fear and die in thy favour . and all this we beg upon the account of thy dear son and our blessed redeemer : to whom with thee , o father , and the blessed spirit , be all praise , honour , and glory , both now and for evermore . graces before and after meat . grace before meat . o lord god , maker of heaven and earth , who hast created ●ll things for the use and service of men : bless these thy creatures which thou hast provided for us , and set before us at this time , that they may strengthen our bodies , so that thereby we may be the better able to live to thy praise , honour and glory , both now and for evermore . grace after meat . almighty god , and everlasting father , who out of thy infinite goodness hast most plentifully fed us , for which and all other mercies , we return thee hearty thanks ; begging of thee so to direct and guide us , as that we may in some measure live answerable to thy goodness to us . all which we beg for jesus christ his sake . to whom with thee , o father , and the holy spirit , be praise , honour and glory , henceforth , and for evermore . grace before meat . most gracious father , we crave thy blessing upon these good creatures , that thou by thy good hand of providence hast bestowed upon us ; grant that they may give nourishment to these our mortal bodies , and sanctifie them so unto us , as that we may live to thy praise , to thy honour , and to thy glory , both now , henceforth and for evermore . grace after meat most bountiful and gracious lord god , whose goodness is extended to the uttermost parts of the earth ; what cause have we to praise and magnifie thy holy name for this great and singular mercy of daily taking care for us , and plentifully feeding of us with the best and choicest of thy creatures . as thou hast filled our bodies with them , so fill our souls with the graces of thy holy spirit . and all we beg upon the account of thy dear son : to whom with thee , o father and the blessed spirit , be all praise , honour and glory for ever and ever . grace before meat . o lord , it is by thy goodness and mercy , that we are here before thee this day to partake of thy great mercy , in providing such a plentiful table for us . grant , lord , that what we eat at this time , may so refresh and strengthen us , as thereby we may not only be able , but obliged by thy great goodness towards us , to serve thee with all our might , with all our strength , and with all our soul , unto our live's end. grace after meat . god of all blessings and gonsolations , we return thee our humble and hearty thanks for thy satisfying our bodies at this time , when thousands of our fellow-creatures are in great want . lord , grant that we may live up to this and all other mercies , for jesus christ his sake , our lord. grace before meat . thou king of kings , and lord of lords ; bless these thy creatures that thou hast filled our table with at this time . bless the king upon th● throne , and all the royal family , with the choice of thy blessings . bless the christian churches i● this land of our nativi●y . and all we beg for jesus christ his sake : to whom with thee , o fathe● and the blessed spirit , be all praise , honour an● glory , both now and for evermore . grace after meat . thou prince of peace , and everlasting father , who hast filled our bodies in a most plentiful manner at this time , so fill the souls of the ●ing , and all the royal family , and ours , with the ●est of thy servants every where , with the graces of thy most holy spirit , whereby we may be con●ucted to thy everlasting kingdom , through jesus christ our lord. amen . hymns and spiritual songs of praise to almighty god , for our happy deliverance from popery , and the horrid cruelty and barbarity of blood-thirsty men. a hymn . o lord , thou hast been merciful to thy beloved land ; ●or england thou hast saved by thy almighty hand , from the barbarous cruelty of all those that have sought with all their power to destroy ; their plots are come to nought . the cruelty they did design , o lord , was very great ; thy people all for to destroy , this land to ruinate . but these our enemies , o lord , thou hast caused to fall ; and from that ruine they design'd , o lord , thou hast sav'd us all . a song of praise . therefore thy praises , lord , we 'll sing , to the honour of thy name ; for this salvation thou hast wrought , we 'll magnifie the same ; when thou appeard'st our foes they fell , and perish'd at thy sight ; for thou didst maintain our cause , and do the thing that 's right . our enemies thou hast cast down , their counsels overthrown ; thou hast put out their names that they may never more be known . o lord , thou wast our refuge then , when we were sore opprest ; a refuge will he be in time of trouble and distress . song ii. let 's praise the lord with all our hearts ; let 's praise god while we live : while we have beings , to our god let 's songs of praises give . trust not in great men , not at all , in whom there is no stay ; their breath departs , to earth they turn that day their thoughts decay . o! happy are all those and blest , whom israel's god doth aid ; whose hopes upon the lord do rest , and on that god are staid . who made the earth and heavens high , who made the swellings deep , and all that is within the same , who truth doth ever ▪ keep . who righteous judgment executes for those oppress'd that be ; who to the hungry giveth food , and sets the captive free . who giveth to the blind their sight , the bowed down doth raise ; the lord doth dearly love all those that walk in upright ways . a song of praise . to render thanks unto the lord , it is a comely thing ; and to thy name , o thou most high , due praise aloud to sing . thy mercies great for to shew forth , when shines the morning-light ; and to declare thy faithfulness with pleasure every night . how great , lord , are thy works ! each thought of thine , o deep it is : a wicked man he knoweth not , fools understand not this . when those that lewd and brutish are , spring quickly up like grass : and workers of iniquity do flourish all apace . it is that they for ever may destroyed be and slain : but thou , o lord , art the most high , for ever to remain . for all thine enemies , o lord , thine enemies perish shall ; the workers of iniquity , shall be dispersed all . a song of praise . o england , all with joyful sounds up high your voices raise ; sing to the honour of god's name , and glorious make his praise . say unto god how terrible in all thy works art thou ? thro' thy great power , thy foes to thee shall all be forc'd to bow . all on the earth shall worship thee , they shall thy praise proclaim , songs they shall sing most cheerfully to thy most glorious name . for this great mercy thou hast wrought by thy almighty power ; poor england to redeem and save from those that would devour . just at the pit of destruction , o lord , we all did stand ; and nothing could us save from it , but thy almighty hand , o blessed be thy glorious name to all eternity ; the whole earth let thy glory fill ; amen , so let it be . o come let us sing to the lord , come let us every one ● joyful noise make to the rock of our salvation . let us before his gresence come , with praise and thankful voice ; let us sing psalms to him with grace , and make a cheerful noise . for god , a great god , and great king above all gods he is ; ●epths of the earth are in his hands the strength of hills are his . to him the raging sea belongs , for he the same did make : the dry land also from his hands its form at first did take . o come let 's worship him therefore , let us bow down withal ; and on our knees before the lord our maker let us fall . for he 's our god , the people we of his own pasture are ; and of his hand the sheep to day , if ye his voice will hear . a prayer for king william . most glorious and ever-blessed lord god , maker of heaven and earth ; who dost from thy throne behold all the inhabitants of this lower world ; we humbly pray and beseech thee ; for ●esus christ thy dear son's sake , to bless with the ●hoicest of thy blessings , our gracious sovereign ●ing william , who by thy great and wonderful pro 〈◊〉 under thee , and thy christ , is come 〈◊〉 supream head and governour of ●●is land and ●●tion wherein we live : lord , do thou endow hi● with all thy heavenly graces , and bless all his u●dertakings against his and our implacable enemie● whether by sea or land : lord , let his and our enemies fall before him ; and carry him through this great work thou hast brought him hither to manage ; that he may settle this nation in peace , that every one of ●● may live and enjoy in tr●nquility of mind all tho●e earthly blessings thou hast our of thine infinite goodness and mercy bestowed upon us : lord , let thy gospel flourish once more in thi● nation ; that thy name may be glorified to 〈◊〉 ends of the earth . o lord , be our king's defender and keeper in all his battles ; and , lord , do thou fight them for him , and then he will be crown'd with success ; and let him see the end of all his enemies ; and finally , after this life , he may inheri● those eternal joys thou hast in store for those tha● love thee , and long for thy appearance : all this we beg for jesus christ his sake ; to whom with thee , o father , and the holy spirit , be all praise , honour , and glory , both now , henceforth , and for evermore . finis . hagieā theoū krisis iudgment worthy of god, or, an assertion of the existence and duration of hell torments, in two occasional letters, written several years since / by ... henry hammond ; to which is added an accordance of st. paul with st. james, in the great point of faith and works by the same author. hammond, henry, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) hagieā theoū krisis iudgment worthy of god, or, an assertion of the existence and duration of hell torments, in two occasional letters, written several years since / by ... henry hammond ; to which is added an accordance of st. paul with st. james, in the great point of faith and works by the same author. hammond, henry, - . [ ], p. printed by h.h. ..., for ric. royston, and ric. davis, oxford [oxfordshire] : . reproduction of original in bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng hell. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion inprimatur gualt : blandford , vicecan : oxon . aug. . . Ἀξία Θεο̂υ κρίσις . iudgment worthy of god. or an assertion of the existence and duration of hell torments , in two occasional letters , written several years since , by the most learned , reverend , and pious dr henry hammond . to which is added an accordance of st paul with st james , in the great point of faith and works , by the same author . — who being dead yet speaketh . heb. . . oxford printed by h. h. printer to the university , for ric : royston , and ric : davis , . the preface . so servilely dis-ingenuous is our nature , and altogether brutish in the pursuit of sensual enjoyments , that the proposal of rewards does in no proportion lead us so forcibly to our interests and duties , as do the threats and menaces of punishment . insomuch that it may be said with perfect truth , that god is far more gracious in severity then in mercy ; far more obliging and indulgent in creating of a hell , then in furnishing a heaven . whilst the flaming sword and dreadful cherubim , set at the entrances of paradise , though they seem'd meant to hinder the return of our first parents , prove really both theirs and ours best convoy thither . we being such , whom vengeance only can reclaim , terrors allure , and even damnation it self preserve from ruin and damnation . accordingly , it is an observation verify'd by full experience , that our fears of hell are ballanc'd with our hopes of heaven ; and our beliefs concerning each , answer our expectations of either . the apostle's assertion of mens heaping to themselves teachers according to their lusts , being as true of their choice of doctrines : and however in other things we live not answerably to our principles , in this instance we rarely deviate , and by the same degrees grow confident in doing ill at present , and disbelieving of our future sufferings for it : so that it proves a contemplation of great variety to recollect what shifts men put themselves upon , to gain a truce and correspondence with their vices ; how they sweat and labour , as to acquire the real punishments , so to elude the anticipated dreads and frightful expectations attending their misdoings . . and first of all ; how being engag'd in vitious practice , they strive to palliate its deformity with the beauteous appearances of neighbouring vertue ; calling their angers justice , their lusts friendships , their rapines zeal , and so of the rest . but when this umbrage proves too thin , and the hypocrite has the ill fate never long to impose on others , and therefore much lesse upon himself . . the next attempt is made to lessen the regard of vertue and shame of vice , by suggesting that both are the production of opinion : that nature knew no ethicks , but founding all things in community made no proprieties excepting those of enjoyment and possession : whilst law and right are the meer issues of preceding vvrong , the usurping on that freedome which was the native birthright of mankind ; and honesty is nothing but a bondage unto common fame , the being a fool to escape the stile of knave . but when this gourd is wither'd in the day of it's appearance ( dishonest practise ; however fashionable and recommended by example ; being of ill mark and seeking covert : never secure by any strengths , nor shelter'd by concelement : nay more then this , the partial sinner condemning still in others , the very guilts he flatters in himself , which makes it evident that naughty practise has an horrour in it which in despight of interest or prepossession confesses it detestable ) . a fresh expedient is sought , and men are taught to argue , that howsoever wickednesse be shamefull in its nature , it will not much import if it at least be innocent in its effects ; and followed by impunity . which hope is countenanct by the indifferent and seeming casual dispensation of successes in the world ; where one event happens to the good and bad , the clean and unclean ; him that sacrifices , and him that sacrifices not ; whilst providence is so far from punishing offenders as to allow to them the most signal liberalities ; and good men in the interim rarely share in any thing but misery . yet notwithstanding this ; since conscious guilt by sad misgiving controules its most assur'd enjoyments ; and reason addes her more concluding suffrage , retorting back the argument , and from the impunity of wicked men at present demonstrates that instead of peace and safety a sure arrear of judgment must be look'd for ; it being most consequent , that if there be a god , he must be just ; and if he be so , will punish in a future world the injustices which scape and thrive in this . . henc it growes needful for the vicious person to look out farther for security ; and beaten from the former shelters , his next addresse is to religion , and with the troops of other criminals he seeks for refuge at the altar , which to all purposes besides he scornes and desecrates . and here he boldly claimes the priviledge of saintship , of faith , predestination , and thousand texts of scripture which promise mercy and forgivenesse unto sinners . but when these flattering expectations are silenc't by the voice of the same scripture , which plainly saies that no whoremonger , adulterer , unclean person , or the like , shall have any inheritance in the kingdome of christ and of god : and on the contrary , that tribulation and anguish is on the soule of every man that doth evil whatsoever his opinions be : and as to advantages from outward profession , they are but this ; he that knows the vvill of god and does not practise , has right unto this one prerogative alone , to be beaten with more strips then others : . after these frequently repeated misadventures , the sinner encourages himself to try a yet unthought of artifice : and since that in all addresses whither to nature or religion he meets with sad abodes of future punishments : he would fain please himselfe with putting far off from him the evill day : suggesting that these punishments both are and likewise will be future still ; at least are so remote , as not to merit our regards , or stand in competition with a present satisfaction . but when the hourly possibilities of death and a succeeding state of torment , revenging with severe inflictions the broken minutes of reprieve , intrude upon the mind ; then this fair dream of comfort likewise vanishes as faithlesse and as empty as the rest . and now it were to be expected , that the sensual man driven so often from his fastnesses and places of retreat , should yield and be content at last to part with ruine . . but the industry of vice is not so wanting to its self : for though it be made evident that vertue is a real being , and the demure pretension to it will no way satisfy our interest or duty : also that it appear religion has no gospel for the wilful sinner : and no impunity can be expected to transgression , nor advantage in delay of suffering : one more , and indeed the only unattempted refuge is laid hold of ▪ to try if that these punishments are really so formidable as is pretended ; or such indeed as a generous and valiant sinner may meet and grapple with . the which is put in practise by framing easy characters of the inflictions apportion'd to transgression , and likewise shortning the date of their duration . and indeed this method of procedure seems to be the last effort of resolute impiety : when men determin'd not to leave their sin , rifle the regions of darknesse for their shelter , and seek a refuge in perdition : fulfilling the prophetick strain and high hyperbole of making a covenant with death and being at an agreement with hell. a method which though not perfectly unknown unto precedent generations , was rarely ventur'd on ; but seems left like to the barbarous western vvorld to be invaded and possest by this our age. even that , which having attempted mischiefs beyond all common practise , was in reason to look out for salvo's and excuses no lesse peculiar . and as if these would not be authentick if only whisper'd in discourse , we have liv'd to see them made the argument of books and magisterially disputed as sober truths and maximes of divinity . for besides the preparatory doctrine of the socinians , ( who teaching men to disbelieve that resurrection which god asserts , leave it an easy task to overthrow that which themselves contriv'd . ) we have in our own language been solemnly instructed that the pains of hell are nothing but the luxuries of earth ; the drudgery of getting children , and living or'e again that age which sensual men would live for ever . we have bin likewise taught those pains dwell only in the phancy , nay in the vvishes and importunate desires of them that are tormented : as if the flames of the infernal tophet had bin the painted fires of purgatory , and every criminal were his own hell and pain and devil too . lastly , we have been taught that the severity of the day of judgment shall pass upon its self , when death shall learn to dye , damnation be condemn'd , and perdition be destroy'd . whilst men have brought again from the infernal pit that monstrous heresy , which should have justify'd its doctrine , by having been its self consum'd there , and lost unto eternity . alass ! who will from henceforth be afraid of sin , if it only punish by inflicting pleasure , torment by baiting us with keen desire , or end in painless deperdition ? we can dwell with consuming fire , and peacefully cohabit with everlasting burning , if the flames be only those of lust , or of desire ; or be they real ones , if they utterly consume , and are so great as to be withal most friendly , and calcine us in a moment . which severals being thus nakedly premis'd , there will not need a farther preface to manifest , how very seasonable the subjects of the ensuing discourses are : nor more to justify the edition of them , unlesse it may be useful to declare , that these considerations were so weighty , as to perswade thereto the right reverend father in god , the lord bishop of london , ( who was entrusted with these venerable remains ) though he otherwise is very jealous without much caution to commit ( and will not suffer any other person to bring ) the posthumous labours ( especially the occasional private letters ) of his friend to publick light : least , though every thing which fell from that excellent pen , merits its readers full reception , yet wanting the advantage of a review , it may not altogether merit and deserve its author ; that is , be not so exactly absolute , as whatsoever past his second view was sure to be . may the charity of the one in writing , and the other in publishing these discourses be answer'd in the advantage of the reader ; who can only , by being convinc'd there is a hell , escape the knowing what it is , and will happily confute these papers by being a proselyte unto them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . iudgment worthy of god. or , an assertion of the existence and duration of hell torments . sir , as soon as i had made my last dispatch to you , it pleased god to fasten me to my bed for some dayes , by the returne of a fit , which hath been my frequent exercise ; from whence being now after five dayes remov'd to my chaire , i have some liberty to review your question ; and think it best with my pen in my hand to offer to you ( in the same order which you have us'd ) my thoughts of every period . and first for the termes of the question , they want somewhat of expresness : for supposing , as you doe , that the wicked rise , and are judged , and adding from hence that their sentence shall be that they shall utterly be destroyed , yet it is uncertain , whether that sentence shall be immediately executed , or after some space ; or if immediately , whether by a swift or lingering destruction . for he that should affirm the wicked to be at the last judgement committed to a fire , which should torment for many hundred or thousand years , and at last consume and annihilate them , would affirme the affirmative of this question : and so he , that advanc'd from ds to millions of years and ages of sufferings , concluded ( at any the longest last ) with abolition . and then the arguings that are after us'd from gods justice &c : would be of little force , if no more but this were design'd to be gained by them . for it were sure as much justice to punish eternally , as to punish millions of years , and then annihilate , when the supposed ground of injustice is the lightness , or shortness of the acts so punished , which would in the eye of law , and equity , bear as little , i. e. no proportion with many millions of ages , as with duration absolutely infinite . i shall therefore take it for granted by him that proposeth the question , that he means destruction immediately following the dooms-day sentence , and that no lingering but swift destruction . next then p. i. for origens opinion , granting it right stated ( as i think it is ) i demand for what reason that is mention'd ? is it not for this , because origens doctrine was deem'd an heresy in the church , and that of some ill and dangerous consequence to be believed ? if so , then it must be considered , whether they that deem'd origens hereticall , can appear to have been more favourable to this , ( which will not be found ) or whether the ill consequences of this be not as dangerous , as of origens , i e. whether the belief of no future punishment to the wickedst hypocrites in the world , save only of swift annihilation , will not be as forcible a meanes of securing wicked men that have no tast or spirituall joyes ) in the admitting of any gainfull evill , as the belief that after a long space of horrible torments proportionably encreas'd to their number of sins , and the aggravations thereof , they shall one day , no body knowes when , when the divells have been punish'd enough for their highest rebellions and continued hating and opposing of god , be delivered out of their flames , and made partakers of vision of god , and society of saints and angels , which they ever hated , and never desire to see ▪ or be in their company , and have suffer'd all those torments , rather then they would entertain or admit communion ( or desire and practices ) with them . t is possible it may be said , that the reason of the difference is because origens opinion was contrary to scripture , and that this other is not . to this i shall make no further reply , then in the words of vincentius lirin : imo planè nemo unquam magistrorum fuit , qui pluribus divinae legis uteretur exemplis . his only fault then must bee , that he urged divine testimonies in uncatholick interpretations : ( and whether that have not place here also ; i leave it to every one to consider ) and so saith lirinensis again , dum parvipendit antiquam religionis christianae simplicitatem , dum se plus cunctis sapere praesumit , dum ecclesiasticas traditiones & veterum magisteria contemnens quaedam scripturarum capitula nova more interpretatur , meruit ut de se quoque ecclesiae dei diceretur , si surrexit in medio tui propheta — thirdly then , to come to your testimonies from scripture , of the n : t : especially , for proof of the affirmative . and . for the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : it is acknowledg'd that these words properly signify the same that in english death or dying doth . but that this should be limited to utter destruction and annihilation , is most unreasonable . for , in the using of this argument it is foreseen and granted , that death is taken sometimes for death in and unto sin : only 't is suggested that those are mysticall and metaphoricall sences ▪ hereupon i infer , that if the words be taken sometimes mystically and metaphorically , and yet no assurance that they are so , but because they are us'd in a matter whereto death , as it signifies a separation of soul and body , is unappliable ; then may they by the same reason be taken so elsewhere , and not bound to that one which is thought to be the sole literal and proper signification . if death appear to signify in scripture somewhat beside utter destruction , then how can the wickeds utter destruction be concluded from the mentions of their death & c ? against this it avails not to say , that the one is the proper , but the other only metaphoricall notion of it : for it being granted that the scripture useth metaphors in one instance , why may it not in another as probably ? this is sufficient to the force of that argument . but then ex abundanti , i adde , that the notion of death for utter destruction i. e. annihilation being only usefull to the disputer , it will be hard for him to produce any one place , either in old or new testament , ( i might adde , or in any other author ) where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. signifies annihilation . it signifies indeed the separation of soul from body very frequently ; but that is not founded on supposition that in that separation either of the parts , much lesse both , utterly perish . nay the doctrine , for which the proposer of the questions disputes , supposes him not to mean death in that notion ; for then eternall death , the wickeds portion , must be eternall separation of soul and body , which is exclusive of all reunion or resurrection at the day of judgment : which the disputer averts as hereticall . nay 't is to be observ'd that when our saviour came nearest the expressing this matter or annihilation , he chooseth two other phrases , ( not this of death , or anything that way inclining ) having never been born , and having a milstone hanged about the neck and being cast into the midst of the sea , which by an imperfect resemblance seemeth meant on purpose to signifie annihilation : and yet it is also observable to the main question , that either of these states ( and so annihilation ) is better and more desirable , then the lot which in gods decree awaites a betrayer of christ , a wicked man , for that one fact . thus far by way of evacuating all force in that argument ; to this i shall adde somewhat positive toward the laying foundation for the evincing the contrary , viz. that death in scripture use . , is ( as 't is granted in the objection ) oppos'd to life . life then ordinarily signifies that which results from the union of soul and body : but it also signifies the result of another union ( unio virtutis ) betwixt god and the soul , or betwixt god and both . in the former of these it signifies spirituall life , both as that signifies living well , whereby the passages of spiritual vertue betwixt god and us , are kept open and free ; and as it signifies pardon of sin , the contrary whereto is expressed by separating and hiding his face , and turning himself from us . in the latter ( viz. betwixt god and the soul and body , i. e. person of man ) it signifies gods favour and protection , of which under the style of gods presence the psalmist saith , that in it is life . and then as all felicity is the certain effect or consequent of this kind of union , so life oft signifies felicity , even that of the highest magnitude . and all this not mystically or metaphorically , that i know of , ( or if it did , that exception is of no force as hath already been shew'd ) but as litterally , and with as full propriety as the union of soul and body is call'd life , god being ( as the school saith out of st augustin ) intimior cuicunque rei creatae , then the soul is to the body : and so the several parts of that union more necessary to the several sorts of life signified thereby . mean while it is evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life belongs not to being simply ; for all ents have not life : or to miserable being ; non est vivere sed valere vita ; but to greater or lesser degrees of happy and joyfull being , the utmost of which is so naturally expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it wants not the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( oft times ) to do it : if thou wilt enter into life mat. xix , . and vii , . and xviii , . i. e. the happy being in heaven : which is so properly that which is call'd life , that this we live here scarce deserves the appellation in comparison with it . now in proportion to these acceptions of life must the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. be calculated . had life signified most properly [ being ] simply taken , there might have been some pretence , that the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should denote the contrary to being viz. annihilation : but when it signifies those so many other things , and not simple entity , 't is most rationall that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should both technically , and properly signify the opposites to those severals , wicked life , the displeasure of god , a miserable being here , separation of soul from body ; of both from god , and above all endless torments in another world , joh. viii , , . ( and that as somewhat to be seen and tasted , which were not so well appliable to annihilation ) and in many other places ; i instance in one or two more , first , heb. , . because there it seems to mee to have a mark distinguishing it both from death , the separation of soul and body , and from annihilation . for of neither of those i suppose the divell can be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to have power , especially not of the latter ; which is a work of the same omnipotency that creation is : whereas of eternal torments of the wicked 't is certain that the inflicting of them is entrusted to the divell ; and so he hath power over them . secondly . joh. . . where he that loveth not his brother is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abide in that which is there call'd death , which is some prejudice to the opinion of redactio in nihilum : for in that there is no abiding . so that i suppose it clear that there hath been little gaind to the establishing the affirmative of the question , from this first objection , the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. for the punishment of the wicked . proceed wee then to the second sort of words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there rendred destruction or perishing or perdition . for all these will be ruled by the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. none of them having any propriety to the sence of annihilation , but only oppos'd to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notions wherein they are visibly us'd for rescues or deliverances ; sometime from greater , sometime from lesser dangers , sometime for forsaking of sin , repentance act. . . coincident with spiritual life : sometime for pardon of sin , sometime for temporal cures ; and sometime for that state of endless rest from pain , sin , frailties , infirmities , together with addition of all positive blisse in the vision of god. and in proportion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is fitly vs'd not only for the privations ; but contraries to every one of those , the evils extreamly opposite to these good things . and nothing hinders but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken mat. . . not for annihilating but tormenting in hell , that being the known place for the inflicting of torments , and to that end the fire eternal prepar'd for the divel and his angels , and men also adjudg'd to have their parts of it mat. . . and the office of the divells there to be lictors , & tormentors , and jaylors , which suppose space of detention and cruciating , but are irreconcileable with instant annihilation : see mat. . ▪ . and against this sence of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nothing farther said hath force . for , first , thus 't is certain , god both can and will punish , i. e. cruciate those that fear him not . secondly , 't is denied that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most properly signifies the destruction of the being of the subject , or annihilation , and whereas 't is affirm'd so to signifie mat. . . it is certain it doth not . for there as it is once oppos'd to the loosing this present life , ( as our saviour foretels the complying jewes , and gnosticks should in event do by those very means by which they intended to preserve them ) so it is a second time apply'd to godly martyrs who loose their lives for christs sake , of whom it will not be imagined that they are annihilated , when they so dye . thirdly , the concession that when apply'd to a person , it signifies generally death in the proper sence , is a manifest prejudice to its signifying annihilation ; for if the death of a person were the annihilating that person , all resurrection were superseded . and this is farther evident by the several proofs farther produced as mat. . . where they that take the sword against the lawfull magistrate , shall i. e. are worthy to perish by the sword of the magistrate , which yet i hope can annihilate no man , but only kill the body , mat. x. . and beyond that have no more that they can do : so mat. . . i hope jesus was only crucifyed , not annihilated . and so in all other places , save only that of cor. . . where upon a false assumption it would follow that ( not the wicked , which alone were pertinent , but ) good christians should utterly loose all being , at least of the body , or be never rais'd again , so that it is far from being by that cumulus of testimonies concluded that the destruction or perishing or the wicked signifies utter destruction . if these testimonies may be believ'd ( some of which belong to christ , some more to the godly , and no one to the annihilation of the wicked ) the direct contrary will be concluded . fourthly , the places that are produced to prove this to be the expectation or the devils , prove it not . not mar. . . for there to destroy them ] is to retrench their great power over the men of the world , to destroy their dominion , to cast them out of the bodies v. . yea and out of the temples and minds of men , which they possest . the other of luke . is to the same purpose , and so concludes no more , then that concluded . and indeed it cannot be with any shew of reason imagined , that the divels should know so little of their own doom , as to thinke it possible they should at christ's coming be annihilated . nay if they had , their present condition being so far from the least degree of happinesse , they could have no reason to deprecate it , or beg christ to let them alone , and disclaim having any thing to do with him . their annihilation ( if that had been the signification of destroying them ) the speedier it were , it were certainly the more desireable ; especially when it would also have secur'd them from the fear of a yet worse condition , which we know was decreed them , and of which they cannot be doubted to have receiv'd presages , by being finally sentenc'd to it . if this argument be consider'd , it will certainly warrant my affirmation , that 't was not annihilation that the divels with such horrour expected from christ , but , as appeares by comparing with mat. . . amandation to torments . fifthly , the uses of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for eternall destruction , exemplifi'd by the objector by many texts jo. . , &c. if proved as manifestly , as freely granted by me , are still of no force to induce the desired conclusion , because it was said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not annihilatiō . and yet it falls out , that severall of the testimonies are impertinent to that to which they were design'd ; as cor. . . cor. . . where they that perish are impenitent sinners ( abstracted from the doom that expects them ) as oppos'd to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of penitents , and the next thes . . . is of the same importance . sixthly , the uses of the nounes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be concluded by what hath been already said of the verbs and nounes together , and indeed infer as little toward the undertaken cōclusion . for to that two premisses being requisite . . that the punishment of the wicked is exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . that those words signifie annihilation , only the former of these is pretended to be prov'd from the use of the words in the quoted places : the later , on which all the weight lyes , being not pretended or endeavoured to be prov'd , but rather taken for granted , which is the great fallacy of petitio principii , not to be tolerated in the pressing any argument . seventhly , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it availes nothing : for allowing it to be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( a word which by the way i must now adde , having formerly omitted to insert it , signifies bodily smart inflicted by the devill , cor. . . all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cor. . . buffeting , yet still it signifies not annihilation , but sometimes an effect of spirituall death , or separation of god from the soule : viz : abominable uncleannesse , which in a christian is the defiling of gods temple cor . , and that is granted by the objector to be uselesse to him ( and is not rendred more serviceable by pretending 't is metaphoricall , for though to call a man a temple may be deem'd a metaphor , yet to pollute , whether temple or man , is propriety of speech , and that the only importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all places of the n. testament , . cor. . . cor. . ● . and . . eph. . . jud. . revel . . . and so very often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rom. . . vid. annotat : pet. . . and . . twice and . sometimes the corruption of the body in the grave , cor. . . and . sometimes for hurt to the man , col . ● . and sometimes for the pun●shments that await the wicked , gal. and opposed to an happy everlast●ng state call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & by that opposition not prejudiced but rather concluded to be an everlasting miserable state . for whereas the contrary is suggested without offer of proof , viz that destruction being oppos'd to eternall life , doth therefore seem to signify that which is most opposite thereto viz. real and eternall destruction , this is indeed scarce so much as a seeming or probability , very far from a demonstration . for sure eternall miserable being is most properly contrary and so opposite to eternall happy being . and though in metaphysicall consideration absolute not being be most opposite to being , and so to eternall being ; yet in morall speaking it is not so . . for sure eternall ill being , eternal torments , are much worse then no being at all : the bare bonitas entis , which dr twiss , and some predestinarians fly to , being , when joyn'd with infinite miseries , very far from being valuable to him that hath it , if we believe christ ; having never been born , is more desireable then it . what is said on this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the interpreting of pet. . . is in my opinion not to be adher'd to : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are , i think , to be actively taken , and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signify those that take , and corrupt others , the filthy gnosticks ; see annot : ) and in that sence , of which only the words are capable , the phrase hath no shew of usefulnesse to the objecter . for then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 readily signifies in their corrupting or debauching others , they shall be destroyed i. e. punish'd severely ( i suppose eternally though that word enforce it not . ) eighthly , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luk. . . the full importance of it is to denote a signal execution of punishment on malefactors , brought forth and slain before the provoked king , but no more implies annihilation then any of the former . nor is it at all discernable by that place , whether the punishment executed were to be swift or lingering , it only signifies sharpe , and not to be averted ; and solemne , and exemplary , as for a great and provoking crime : and indeed the passage wherein we find that phrase being a parable , the notion of it must be accorded thereunto ; and so cannot be other then such as a prince executes on his rebell subjects , neither annihilation on one side , nor eternal punishments on the other ; & so that phrase will be argumentative on neither part . ninthly , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the other words of the same nature with that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the utmost that can be pretended of them is , that those things that are thus burnt , consum'd , and devour'd , are utterly changed from their former state , not that they are annihilated . for what is utterly burnt is turn'd to ashes , but then ashes and not nothing are the terme of that corruption . so likewise that which is eaten and masticated never so small and converted into chyle , then blood , then flesh , the rest going out into the draught , is still but thus chang'd not annihilated . 't is not indeed what it was , but thereby it only the more fitly represents those infernal torments , and state , which is as wide a moral mutation & departure from all good or desirable to any appetite , as can be imagin'd . and certainly this is all that can pretend to be deduc'd from common interpretation ( which is referr'd to ) of those phrases . for if the wicked were granted to be destroy'd exactly after the manner of chaffe &c. yet as chaffe is not annihilated , so would it not follow that the wicked are annihilated . but then withall it will be just to remember that similitudes and parables must not be bound to such accurate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as that every circumstance in the parable be accounted for strictly in the application , but only the main lineaments , wherein the design'd resemblance consisted , preserv'd , viz. that as after the threshing and winowing the good corn , and laying it up carefully in the granary , the manner is to set fire to the chaffe , which licks it all up , and never ceaseth 'till it have consum'd all , and in that respect is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the wind conspiring with the fire , as in their open threshing flours on the tops of mountains the jewish husbandry directed ) so after the trying and purging and at length rewarding the godly with eternall heaven , 't is to be expected that god shall proceed to deal severely with the wicked , and then that severity be such as they shall not possibly avert nor be able to undergo without the utmost morall damage to them . as for the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heb. . . of sacrifices burnt to ashes , act. . ▪ of bookes burnt also , and revel . . . of trees , and green grasse burnt up , it is no more then hath been yeelded to the force of the former places . for still none of these were annihilated , they were burnt to ashes , not to nothing . nay when the very phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes joyn'd with the burning of the wicked , as of chaffe , it is not obvious to render any reason for the choice of this phrase , but what will be founded in the eternity of their torments and being ; for fire we know goes out it self when the fewel is exhausted : and so the unextinguishablenesse of the one must be answered with the durableness of the other . tenthly , for the same and like phrases in the old testament , granting ( according to the mind of the objector ) that they include the second death after the general judgment : yet still this avails nothing to the desir'd conclusion , unlesse it be farther prov'd that those words and phrases do signify absolute utter destruction , or annihilation , for upon that only the affirmative of the question depends , and for that there is no least pretence of proof offer'd here . eleventhly , for the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it will never be usefull to the disputer : for if the first death be the act of separation of soul and body , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the torments of hell , but the state or continuance of that separation ( as it will be found to signify in all the places of the bible , and in the most and best heathen authors ) then the second death being the taking away them , must by consequence be founded in the reunion of the soul and body , that reunion being in propriety the dissolving of separation , act and state both . granting therefore that the casting of death and hades ( i must set that word instead of hell , which in use signifies another thing , even that whereunto it is there said to be cast ) into the lake of fire , revel . . . is the second death : and the converting those ( act and state ) into a state of sensitive and real misery : what can follow thence to the disputers advantage ? that according to the rabbinical notion , it signifies final and utter destruction ? why , let it do so ; and the result is , that then death being finally and utterly destroy'd , a never ceasing state of being ( though that most miserable ) now takes place , and that is eternity of torments , far remov'd from annihilation : for though utter destruction of positive entities may be deem'd to signify annihilation , yet when attributed only to privative entities , death and hades , it can in no reason signifie annihihilation , but the contrary restauration to being , i. e. to union of soul and body . but then secondly that the rabbins or chaldae paraphrast , deut. . . or is . . . meant by second death to denote absolute negation of all being , must not be allowed : for deut. . . the hebrew reading let reuben live and not die , and the chaldae paraphrast using the phrase of the second death , that can infer no more , then by that phrase they explain'd what they deem'd already meant by the hebrew word duly rendred dying : and there is no reason or colour for saying that that signify'd annihilation ; dye he might , yet not be annihilated . and the like is apparent of the other place is . . . so much therefore for that . to proceed then , will it be for the objectors advantage that the second death is express'd by the lake of fire and brimstone , and that evidently referring to the utter destruction of sodom and gomorrah ? to this i reply first , that 't was a tempestuous rain of fire and brimstone that consumed sodom , and not a lake ; and so the reference doth no farther hold then the fire and brimstone , i. e. the terrible stinking , and furiously burning fire , and that gaines nothing to the disputer ; the fire of hell may be as searching , and noysome , as is possible , without being finite , utterly consuming , or annihilating . nay , secondly , when the men of sodome and gomorrah , the inhabitants as well as the walls , were burnt to ashes by that fire and brimstone , to which that lake bears some resemblance , what probability is there , that either those walls that were burnt to ashes were annihilated , or els that all that people were then annihilated so as to be uncapable of being rais'd , and judged at the day of doom ? or if they were , wherein did their punishment appear to be greater then the portion of any other more moderate wicked man , which in the disputers sence shall be so finally annihilated ; and sure reap no advantage by the state that expects him in the intervall ? lastly , will his advantage be , that as death by being cast into the lake is suppos'd to be utterly destroyed , so whoever else is cast into the lake , shall be utterly annihilated ? that i suppose the specially design'd advantage : but as it was said , it will prove none , because death being a privative thing , the destroying of that necessarily infers not only a positive resurrection , but consequent to it an undying state , and that is contrary to the disputers pretentions . and then though those privations be destroy'd by being cast into the lake , yet it no way followes , that men by being cast in thither , shall be destroyed also . the concluding thus were , as if , putting off the prophetical expression , one should say in plain words , after the death of adam and all his posterity , and their continuing in the state of separation some thousands of years , they shall be rais'd againe , and their souls eternally united to their bodyes , and of those so rais'd , many should be cast into as eternal flames , ( the former of these is parallel to the casting of hell and hades into the lake ; the latter of the persons into the same lake ) ergo as there shall be no more separation of souls from bodies , so there shall be no more punishing of wicked men , whereas indeed the very contrary followes : the destroying of death is the commencing of this endless miserable life , therefore proov'd to be endlesse because death is destroyed , and so life comes universally ; and so to continue eternally instead of it : for else death and hades ( or that which is more then death , annnihilation ) should returne to have their being again , which it was decreed they should not , and therefore they are said to be cast into the lake . 't is true indeed , if hades signified the place of hell or state of torments , then the casting this into the lake , would be the finishing those torments , whether after origens way , or any other , it matters not ; but this as hath been said , is not the importance of hades , but the state of death , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the act of it . to what hath last been said , that which followes in the bottome of p. . will be found no competent answer . the first answer is , that the destruction of death and hades is spoken properly in reference to them whose names are in the book of life . but first , if this were true , then one of my former conclusions must needs be granted , that hades signifies not hell torments ( for that being destroyed to those that were under it , the godly were never under these ) but the state of the dead in universum . yet secondly , it is not true , for v. . i saw the dead , small and great , stand before god , and the books were opened , the books of register of all mens deeds ( from which the book of life , following , is different ) and the dead were judged — the dead indefinitely , i. e. sure all the dead , and yet more deictically by enumeration of all particulars concern'd in it : the sea gave up its dead , and death and hades delivered up the dead which were in them , and they were judged every man according to their workes . here 't is evident that death and hades are properly spoken in reference to all that were to be judged according to works , and not only to them whose names were written in the book of life . and so that evacuates the first answer . the second answer is , that they that are not written in that book , shall never suffer such a death as brings to hades , but shall fall into a worse , the second death . but to this i reply , that this distinction hath no ground in the text , but contrary wise both death and hades are equally there said to be destroy'd to all that were under them , both whose names are , and are not written in the book of life . as therefore to the godly , that death that leads to hades is destroy'd , so equally to the wicked ; and then they are both rendred eternall ; and then the wickeds being cast into this lake , is not , cannot be to be destroy'd there ; but being a lake of fire , to be tormented there eternally , as is most apparent v. . where the divell was cast into this lake , and the beast and the false prophet said to be there already , yet were not annihilated by being cast thither , but as it follows , shall be tormented day and night for ever and ever . that they fall into a worse death , i willingly grant , and think it usefull to the cause i defend : for suppose a wicked man , whose impiety costs him dear here , ( one of the divels saddest martyrs ) cruciated with the diseases his sins have brought on him in an exquisite manner many years , and at last either seiz'd on by the hand of justice , and delivered to a wittily tormenting death , or exercised many years with the rack of stone and strangury , or the like , and at last by these horrid miseries his soul rent from his body , and he continue in hades many hundred years , and certainly partake of no good in that estate , at the utmost , but rest from the labours of his former life . can it in this case be said that the second death is worse then this , and yet this second death defin'd by a swift annihilation ? certainly it cannot . nothing but long continued if not endless torments can be said worse then those so long continued torments . but whereas it is added that the second death is absolute and eternall destruction , as the scripture elsewhere speaks , i reply , that the scripture no where speaks so ; never uses second death of any such thing as annihilation , nor ever seems in any other words to say of any wicked man , that he shall be annihilated . as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i grant it parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but can see no argument producible thence that either of them denotes annihilation , being both so much more proper to denote torments , and those eternall . for the valley of hinnom , 't is known that children were not burnt to ashes there , but put into hollow brazen vessels , and there fryed and scorched ( a most lingering pain , ) and therefore call'd tophet from the timbrels that there us'd to sound to drown the noise of their dismal cryes . and for the lake the text is expresse , they that be tormented ( without intermission ) day and night ( & without cessation ) for ever and ever . and though the valley of hinnom being on earth was not a state of of eternall but temporary punishments ; yet that is no prejudice : for being to take a resemblance from earth and humane punishments where nothing was eternall , the most that could be was to take the sharpest and most lingering torments thereby to expresse those which , being most sharp , were eternall also . thus much for the texts of scripture and phrases therein , which seem favourable to the affirmation , but duly weighed have not so prov'd . now for the consideration taken from god's attributes of justice , and especially of mercy p. . there seem to me to be three weak parts in the arguing . first that to those sins which are committed under temptations and infirmities of ours , not generally releiv'd by a sufficiency of auxiliary grace , god's eternal punishments are suppos'd to be affix'd by them , that maintain such punishments of eternal torments . certainly they that thus doe , doe amiss ; and by so doing give great occasion to those that believe them to find other measures for justice in god , then those which he hath prescrib'd to men : ( whereas in matters of this nature god is content to be judg'd by our tribunal and measures , judge i pray you betwixt me and my vineyard , and are not my wayes equal ? ) but they that maintain god's requirings mic. . to be proportion'd to his shewings , and the sufficiency of the divine grace , ready for all that will make use of it , and therein found the justice of punishing those that do despise or neglect those meanes so liberally and abundantly provided for them by god , have given no cause for that exception . it is by them ( on the contrary ) marked out as an act of superabundant mercy , that god forsakes not upon the first refusals and not making use of his grace ; he is long-suffering , and most willing , and most ardently labours that all should come to repentance , even such as have long resisted his evangelical methods of rich grace . secondly , that weight is laid upon the temporalness of the sins committed in this world , intimating i suppose the unproportionableness of temporal to eternal , and therein founding an objection against the justice of those punishments . this i suppose is believ'd to have force against those that are wont to answer it by compensating the want of weight in the temporariness of the sin and sinner , partly by the eternity of god against whom the sin is committed , partly by the preparedness and inclination of the man to sin eternally , in case he should live eternally . and i shall confess that i have alwaies look'd on those as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( such as the schools have many ) not able fully to satisfy humane understanding , and have therefore been careful in several writings to offer surer grounds of satisfaction in this matter ; by laying the weight on the option , which is by god given us , of eternal blisse on one side , as the reward of our evangelical obedience , as on the other of eternal woe on our wilful denying , and this finally and obstinately persever'd in : which makes it most just , that they that resolutely and inexorably make this choice of never so much ill to themselves , should have none but themselves to blame for the unhappinesse of their portion . thirdly , that god in inflicting punishment is compar'd with man in respect of the compassion supposeable in him to see any the worst man thus afflicted . whereas i conceive god is to be look'd on here only as the rector of the universe , whose office it is to proceed in the work of judicature without passion on either side . you may see it in a judge on earth , which if he be a well-natur'd man never willingly pronounces sentence , dolet quoties cogitur esse ferox : but yet must utterly disclaim his office , if he do not secundùm allegata & probata pronounce that sentence , which the law prescribes against such or such a fact , and resist all temptations of his compassion in so doing . such a severity is that of god's , which the office which belongs to him in the world exacts of him , even when he swears that he is far from delighting in the death of him that dies , and most passionately exhorts to repent and live , and imputes it to absolute wilfulnesse , for which no reasonable account can be given by any man , that he will thus suffer . should he never make such lawes to represse sin by assur'd expectation of eternal punishment , we might easily judg what a world or rather wildernesse of savage creatures this universe would be , by what it now is , even after all this severity of menace and interdict . t was therefore most just and most necessary , that he should thus have ordein'd and enacted these sad lawes ; and therefore in great justice and wisdome , and without any resistance from his infinite goodnesse and mercy , he thus enacted . and having done so , should he as oft as any one came to suffer according to those lawes , retract or dispence with ; set his compassion to evacuate the processe , and frustrate all the wise designes of this his justice ? certainly no man would ever expect this of an all-wise lawgiver ; or ( after he hath set his seal to this grand indenture , so solemnly as by his son's promulgating and signing it with his blood ) imagine that his compassion should thus tempore non suo interpose , when there are so many more proper seasons , wherein he hath effectually demonstrated himself to have as much of that to every the wickedst man that perisheth , as any the tender'st father , even david ever own'd to the most desperate rebel son absolon , that finally refuseth all returning to mercy , 'till at length he perisheth in the midst of his sin to the wounding his fathers heart . these are three competent exceptions to that part of the arguing taken from gods attributes . and therefore to the additional considerations for the strengthening thereof the reply will be easy , that if they are the greatest part of the world that falls under this severity : this is but necessarily consequent to that greatest part being such as that sentence most justly and indispensably belongs to , and consequently not such whose guilts are truly suggested to be thus more venial , and of an ordinary degree ; but only such as proceed from malice and obstinacy , grosse negligence or groundlesse presumption . for for all other sins of infirmity , ignonorance , and even wilfull , timely retracted by repentance , there is remedy prepar'd under the gospell . only whereas to the two heads of infirmity and ignorance , as proofs of the more ordinary degree of guilt , the objecter addes negligence , strength of temptation , corruption of nature , affection , evil education and example ; and then in grosse farther addes many other circumstances , both positive and privative , abating the hainousnesse of the guilt . this will deserve to be better consider'd , both because the most of these ( as the case truely stands ) yield no matter of just excuse to any , ( for so 't is sure of examples of men , when in evident opposition to the commands and intermination of god : so of affection or sensitive passion , when in contradiction to reason and humane nature , the upper soule which ought to exercise its dominion given it by god over those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the bestial part of the man ; and not be corrupted and led captive and blindfold by it : so again evill education , when contrary to the light of naturall conscience ; corruption of nature , when repair'd by grace ; temptations of the flesh or world or devill , when infinitely outweigh'd by contrary motives to obedience and good living ) and because some of them have much of malignity in them , which may well enhance not lessen the guilt . of this sort i chiefly instance in negligence , such as it may be supine and wretchlesse , which in a creature and servant containes all degrees of enhancing any sin : 't is wilfull , for he might be more careful : 't is obstinate , for he is oft warn'd of it by the noxious effects ( which he cannot but discerne ) of it , and the master 's continual precepts to the contrary : 't is presumptuous , still imagining he shall find mercy , when god assures him he shall not in this way , and upon that groundlesse confidence still presuming to offend : 't is most ungrateful scorning and contemning to make any use of the greatest treasures of grace , all ready for him that would use tolerable diligence : 't is an act of horrible pride , in despising god himself , his precepts , threats , promises ; of infidelity both active and passive , not believing god , not being faithful to his service ; and it self being nothing in effect but height of idlenesse , and that doing or admitting much more ill , omitting much more good ( meerly to gratify that one swinish vile pleasure of sloth ) then any covetous voluptuous man doth for his greatest treasures , or tast fullest sensualities ; it hath as it were all the aggravations of all other sins collected into one sink or kennel . in this place the description assign'd the worst of men , [ viz. men of flagitious and contumacious lives ] may perhaps deserve some animadversion . for if this be the one measure , to which eternal punishments are thought commensurable , 't is possible there may be great and dangerous mistake in it . for . there are many principles of godless living all meeting in the effect , casting off the yoke of god's obedience , and so equally deserving to fall under the severity of those lawes by which the world was created and manag'd . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the two comprehensive names of them , but there are several under each . under the first pride and rage and revenge &c. under the second voluptuousnesse of all sorts , covetousnesse , desire of praise &c. and every of these have a foundation in our corrupt nature , and temptations from without also : and as one soyle is more unhappily qualify'd for the one ; so another is for another . and if all the restreints , commands , preventions , excitations , invitations , engagements , mercies , punishments of god ; all his methods of armature and fortifying each man against these domestick enemies and traitours of his , may not be permitted to have any force toward his rescue out of this slavery to any of these sins , there is little reason of excuse that will hold the pleading for any of these . the contumacy is in effect the same in each ; in him that askes god forgivenesse for his intemperance every day , and every night wallowes in it ; as to him that goes on sullenly and demurely , and hath no regret to it . the aggravations are several ; but the difference of the degrees of malignity hardly discernible : or if the disadvantage be on the side of the stout flagitious offender , this is no more then is necessary to be suppos'd to the defining several degrees of torments in hell , that the mighty sinners might be mightily punished ; it doth not at all concern the justice of that sentence , that decrees every unreform'd impenitent to those flames . for repentance , as it signifies some degree of sincere renovation , being the minimum quod sic , without which all shall perish even under the gospel , ( that utmost dispensation of strict law that god will permit any to hope for , that doth not give the lie to his message in the mouth of his son ) they that come short of this have no more to plead from any other circumstance imaginable , because that god which gave space for repentance , hath also provided such counterballances either of aids or pardon to such circumstances , as shall utterly frustrate and prevent all plea that can from thence be drawn either against his justice or his mercy . . it must be remembred that there be other states , to which those titles of flagitious and contumacious lives are not competible , which yet have no lesse of malignity in them by that consideration , such are that of the intricate disguis'd painted hypocrite , that hath god alwaies in his mouth , and his glory the design of his foulest actions , and yet his damnation as just as any man's : that of the wicked christian , carnal gospeller , that under the vow of baptisme , i. e. christs banner , equals the sinnes of jew , turk or heathen worshipper : that of recidivation into forsaken sins , apostacy , temporary adherence to christ , ( but in time of temptation presently they are offended , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or cowardly gnosticks , that christ in the revelation ranks with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbelievers ) each of these upon other as just accounts , as those under which the flagitious and contumacious is acknowledged to fall , and perish , may as reasonably be resolv'd to have their portion : the richest talents being rather more then less accountable for , then the meanest ; and the utter darkness , where there is weeping and gnashing of teeth , peculiarly assign'd to the unprofitable servant , that being apt to object severity and austerity against god , did not yet endeavour by improving his talent to approve himself unto him . by the way , that parable forewarns us how possible it is for a man negligently to loose all his opportunities of graces and advantages toward heaven , and engulfe himself in endless woe , whilst his heart is secretly objecting against the reconcileableness of god's judgments with those attributes which he thinks fit to be vindicated in all his inflictions . in this section ( after the middle of the th . p. ) it is resolv'd , that the opinion of eternal torments , properly so call'd , is not to be accepted upon less termes then of plain demonstration from scripture : but what that signifies , i cannot guess ; god's affirmation when once reveal'd , as there is no just cause to doubt the testimony to be divine , will bear down all difficulties , which any improbability of the matter will suggest to us . reason it self thus judgeth , that god is to be believed rather then any humane reasoning . if therefore christ ( who sufficiently testify'd himself to come from god , and to have the signature of his authority on all his affirmations ) did teach eternity of torments properly so call'd , and express that doctrine in such plain words , as all that heard him and his commissioners preach , were firmly resolv'd to signifie the real everlastingness of those torments , then i suppose here is as plain demonstration , as the weightiness of the matter or the objecter's exceptions can exact . and that thus it is , it may not be amiss briefly to shew in this place . besides those testimonies which are by the objecter produc'd ( and as they are enervated by him , have and shall be vindicated and clear'd to have force in them , and so are not to be mention'd here ) i insist on these three . . the parable of dives and lazarus , which being yielded to be but a parable , hath yet from christs using it these grounds of assuring our faith , that there is as certainly after this life a state of torments as of bliss , and those torments executed by scorching , but not devouring and consuming , much less annihilating flames . he that is in them hath nothing to beg but a present cooling of his tongue , and that may not be had , because dives hath had all his portion of good things in this life , and so must have no more such , though it be but the least allay of his pains for one minute , which sure excludes annihilation , which is the perfect superseding of them . again , there is a gulf fixed , which interscinds all entercourse between heaven and hell , whereby any aid or relief should come to them . these circumstances put together must conclude , that the fire being not such as of it self consum'd those that were tormented in it , and abraham , that was now a comprehensor , knowing that there was now no place left for the least degree of release to the sufferer , and no relief being to be hop'd for from heaven , from whence only it was possible to come , the fire and so the continuance in the torments must be eternal . i foresee but one objection to this , viz : that this was before the day of judgment , and then , this non obstante , the fire after the day of doom may annihilate . to this i answer , that the parable is not bound to refer to the time wherein it was delivered . other parables of the king and the bridegroom referr'd to after times , and this here by the seeing dives bodily in hell , and the scorching of the tongue and the mention of dipping the finger &c must refer to the state of conjunction of souls and bodies in heaven and hell , and that must be after the resurrection ; and so that supersedes that one objection , and i foresee no other . secondly , i mention christs words of judas , that it were better for him never to have been born , and of him that should offend a tender disciple , and avert him from christ , that it were better a milstone were hanged about his neck , and he cast into the midst of the sea. here i shall suppose annihilation as fully express'd by these two phrases , as by any it could be , and yet that somewhat worse then that expects wicked men , which must needs be founded in eternal miserable being : for eternal being , if not miserable , is much better ; and miserable being , if not eternal , but immediately determin'd by a swift destruction , as christ supposeth , is not certainly and unquestionably worse then never having had a being . thirdly , i resume again ( though i now perceive they are after mention'd ) the express words of christ revel . . . that the beast and the false prophets , i. e. some wicked men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be tormented in a lake of fire and brimestone day and night for ever and ever . nothing could have been more expresse : and to these i adde , that there is no one seeming dissent of contrary testimony producible from the whole scripture , but innumerable that bear full consent with these , which consequently have establisht the faith of this article , that it was by the apostles of christ enter'd into that depositum which they left in every church where they preach'd , as appears by the last words of the apostles creed , the life everlasting ; which as it is expresly contrary to annihilation , which is excision and determination of life in respect of duration or lasting , so being subjoyn'd to the resurrection of the body , must be indefinitely coextended to that , and so belong to all bodies that are rais'd . and that it is thus comprehensive , appears more manifestly by the athanasian creed , which to the rising and coming again of all men with their bodies , and giving account for their own works , which is parallel to the resurrection of the body , subjoyns as the explication of everlasting life this express dogma , and they that have done good shall go into life everlasting , and they that have done evil into everlasting fire . and this was no doubt the concordant sence of the churches , that had this depositum of christian faith , both from the scriptures and the preaching of the apostles , and their successors , committed to them . and so there remains no cause of doubt of the validity or plainness of demonstration , as far as any matter of doctrine is capable of it from the testimony of christ and of god. what followes of the incredibility of this doctrine , making some men desperately doubt of the truth of the whole body of religion , can have no force against the truth of it . all christ's duri sermones had that effect of his teaching them , they were offended at him : and the meaning of that is , they forsook the whole religion . having gone thus far in particular reply to all that have been propos'd in favour of the affirmative of the question , i need not accommodate any answer to the remaining ( fifth ) page of the first part . the three postulata's , if all granted , ( as they may in some limited sence ) will gain him nothing . not the first , for the letter of scripture favours not him , as hath been shew'd ; death and destruction no way signify or conclude annihilation . not the second , for there is no one text clear in phrase and signification yet produc'd for the affirmative , nor any that by any age or orthodox father hath been so interpreted . not the third , because in our doctrine , set upon its due basis , there is nothing so much as of a seeming disagreeableness to piety , or the nature or attributes of god , as hath been shew'd also . then for the scandal of those disputes about predestination &c. which is thought to be allay'd by the opinion of annihilation , i answer , that they which deny all irrespective decree of reprobation or praeterition against supralapsarians and sublapsarians , that affirm universality of redemption , and of the gift of sufficient grace ( all which are maintain'd by bishop overall , to whom the disputer professeth to encline , and are known to have been maintained by concordant votes of all the fathers of the greek and latin church before st augustin , and since him by a considerable part of the church through all ages , and the contrary never universally receiv'd as a doctrine , and so remaines to have been but a disputable question at the most ) cannot be imagin'd to be under any part of this scandall , or consequently to receive benefit by the allay that is spoken of . and if the doctrine of reprobation &c. have need of this antidote , to avert the ill and dangerous consequences of it , and to reconcile their dictates with piety and reverence to god almighty , then it is more then time that the favourers of that doctrine should rather change their poysons for wholsome dyet , then like the mountebank on the stage presume to swallow the poyson in confidence of this only antidote , which i have not yet heard that he believes to have any force in it . in a word , let us all renounce the irrespective decree of reprobation , as i professe to do , and there is no more pretence for the denying of eternall torments of the reprobates upon that account . as for the punishment of personall sins , and their circumstantiall abatements , that hath been accounted for already . the second part. in the second part the view of the places producible for eternall pains , begins with a prejudice , viz. that it is no where plainly and directly denyed that the reprobates shall be destroy'd . but that negative argument as it is simply invalid , so it is most unseasonably prefixt to the setting down of testimonies for the perpetuity of their torments : for if one such text be produc'd that shall really conclude their torments perpetual , ( as certainly do the words of christ revel . . . of their being tormented day and night for ever and ever ) it is then most certainly consequent that the reprobate shall not be destroy'd immediately after the day of judgment : and what is that but the plain and direct denial of it . and to adde that it is no where said that they shall live for ever but that incorruption seems to be the priviledge of the elect , is sure but another branch of the same paralogisme , for they that are tormented for ever have sence and life for ever , but that being a life of misery eternal hath no semblance of the priviledge of the elect , whose crown it is to live and reign , not to live and be punisht for ever . and so this yields not the least mite of advantage to the former opinion . now for the phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mat. . . & . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mat. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mar. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mar. . . . & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . v. . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . pet. . . jud. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ revel . ▪ . and the lake of fire and brimstone , where the beast and the prophet shall be tormented day and night for ever and ever . revel . . . all these are endeavour'd to be evacuated first by a general answer ; then by particulars accommodated to each particular phrase . the general is , that the phrase [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] do not alwaies signify an absolute eternity , but either a long time , or an irreparable estate of things , or during unto the cessation of the subject . and without disputing the truth of this answer , it will be sufficient to my turn , if either some of these phrases do sometimes signify an absolute eternity , for then i shall have no reason to except against the interpretation of the universal church of god for so many centuries , which thus understand all , unquestionably most , of these places ; or if they here denote an irreparable state of those things that are spoken of ; for then the wicked being cast into fire , are in that state irreparably , math. . . . ● . being in eternal punishment , math. . . are irreparably there , and so in the rest ; which notion of eternal would never mind any man of the annihilation of those that are enter'd on such eternal flames or punishments . as for the testimonies from deut. . . ps . . . and . . they are all necessarily interpreted by the matter of them to refer to certain finite periods , either of the man's life and capacity , either of serving , or enjoying the earthly canaan in the two former places , or to the end of this world , as the last of them , but no way prejudices the proper use of the words for absolute eternity , when the matter so requires , as i suppose it doth , whensoever it speaketh of a duration which is to commence at the end of this life or world of ours , as when eternal life is mention'd , the disputer will acknowledg ; and yet with no more reason then i can render for interpreting eternal punishment to this sence . but because the objecter depends not on this his general answer , let us descend to the particulars : and first that of everlasting fire . mat. . . and . . . jud. . here jud. . is added over and above those places which were even now produced for this phrase , and on purpose , it seems , as a decoy to draw all the rest into the net . for herein is the answer founded , that the last of those iud. . is by most divines not understood to speak of the fire of hell , but of that fire whereby their cities were destroy'd , which was only a deigma of hell fire , and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not signify eternal burning , but utter destruction , to which is added the consideration of a question , which may be made from mat. . whither the devils themselves , for whom eternal fire was prepar'd , be yet cast into it , who are said iud. . and . pet. . . to be but prisoners , and so not yet under the execution of their doom . to all this i answer , first , that if the suggestion be true , that such is the judgment of most divines ( which i acknowledg to have been mine own formerly , but have changed it since ) concerning that place iud. . and their authority deem'd by him that urgeth it worth the heeding ▪ then is the more united consent of all catholick interpreters , none excepted , for the notion of the same phrase in all other places of far greater authority for the admitting the eternity of that fire which is asserted in them : and if by those other places the article be establish'd , i shall not need contend for ( nor should ever have produc'd ) that one place of iude , because some interpreters , and even mine owne former doubting of that one , can be no prejudice to their consent with me for the many other , any one of which if it truly conclude the eternity of hell fire , is as good as a thousand . but then , secondly , as i do not consent this to have been the judgment of most divines , which is said to be ; so i now upon better consideration of the context , see no reason that could induce me or any to make that , so as to reject the more literal interpretation . that sodom and gomorrah , and the cities about them signify the inhabitants of those cities , is apparent there by their being affirm'd to have given themselves over to fornication , which sure not the walls but the inhabitants did : and then sure those that suffer'd the vengeance of eternal fire , and therein are set forth for an example or essay , what we christians following the like sins are to expect , are not the wals but the inhabitants also . by the way , it is not the praeter tense or sence , or in the aorist , ( as when of the angels v. . it is said they kept not but left , and of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having given themselves over to fornication ) but in the present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffering , either as not at all looking back in this part of the period to their destruction on earth by fire and brimstone , or else as to a lasting judgment then began , but still continuing upon them without any release ; they still suffer that vengeance of fire which withall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also , never likely to have an end . so no good firm ground is there in this interpretation , which i remember i had long since out of socinus , but is not , that i know of , the resolution of most divines . as for the question whither the devils are yet cast into eternal hell , there will be no need of discussing it here , because if for god's wise and just ends they are not so confin'd thither , as after the judgment , when there is no farther place for those ends , they shall be , yet still the soules of the men of sodom may now suffer in that fire , and the devils that are ty'd to their dark prison ( which appears not to be any other place but that hell , where the spirits of wicked men are ) be ready at hand to torment them . having clear'd this place , it followes , that as yet no least probability is produc'd how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other places should signify any thing else but eternal torments of them that are cast into it , and the section that follows at the top of p. . hath nothing in it that exacts return , for if the fire of hell be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then it burns everlastingly , and if they that are in it suffer the judgment of eternal fire , then they must be eternal also , and that is here affirm'd and rev. . . as for the four considerations that next follow to evacuate the belief of eternal torments being signify'd by eternal fire , 't is certain they have no shew of force in them severally ; and then joyntly they will have as little . for . if the word fire ( in that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) be a metaphor , as indeed it is not deem'd to be the same with our culinary fire , and it differs from it in that it enlightens not , but leaves the place dark where 't is , yet still it may be really fire to all other the punitive effects , and no doubt it is so in respect of burning and scorching and tormenting , or else the scripture would not so oft affirm it of it . ly , if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not primarily or perpetually signify everlasting , yet 't is not once found in the new testament to signify otherwise : the place jude . . is the only place pretended , and that hath bin competently vindicated . . though fire be a destructive thing , yet it is not able to annihilate by any its natural force , and besides it is a cruciating thing , and thus was it in the valley of hinnom , from which the fire of hell takes its denomination , and thus the beast and the false prophet are said to be tormented day and night for ever and ever in it , and then sure 't is neither expression nor instrument of annihilating destruction . . if everlasting fire be oppos'd to life mat. . . yet this ingages it not , no nor inclines it to signify utter destruction ▪ but the most unhappy cruciating state which is more contrary to happy life then absolute annihilation would be , as hath formerly been shew'd ; and therefore though everlasting fire should be granted to signify everlasting destruction , ( as with any propriety it cannot , fire being the instrument of destruction , not destruction it self ) yet in that case everlasting destruction would reasonably signify as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternall perdition doth . thes . . . and of that we have already given account , that it signifies notorious judgments here concluding in the flames of hell , and that it no way signifies or infers annihilation , but the contrary to the joyes of a blissful life , i. e. the paines of hell. for the rendring this phrase more applicable to the desir'd notion , 't is thought fit to compare it with another like phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mar. . , , . as that is rendred , that shall not nor never shall be quenched ; of which 't is suggested , that it necessarily signifies no more , then that that fire shall not go out , till the matter or fewel of it be consumed or destroyed , and thus 't is used isay . . and that this appears to be the importance of our saviours meaning , from other places mat. . . luk. . . where t is applied to the chaff and tares which admit no everlasting duration in the fire , but are very capable of utter destruction . to all this i answer , . that there is no such affinity between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that one should regulate the notion of the other ; when they are applyed to divers matters , one to the burning of chaff , tother to the punishing of wicked men . or if there be , it may as reasonably hold , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and in order to that , the chaff and tares interpreted of wicked men , which are know'n to be figuratively expressed by them , as that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be regulated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so wicked men thought in the same manner to be consum'd by the fire , as the chaff and tares are . ly , that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be granted that it necessarily signifies no more then that the fire shall not go out , till the fewel of it be destroyed , yet . it as fairly followes , then it may ( when the context requires ) very conveniently signify more ; and that ly there will be no ground of doubt , whither when 't is applyed to those who are affirm'd to be tormented in a lake of fire day and night for ever and ever i. e. to wicked men it shall not signify this more , viz. eternal burning . . for the place of isaiah , i shall appeal to antient interpreters ; not only whither it may , but whither it do not , signify eternal fire , or that which is not extinguished for ever . procopius , i suppose , hath on this prophesie as great a reputation among learned men as any ; i shall give you his sence , that the prophet in the conclusion of the prophesy speaks of the saints of god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. shall pass into the most eminent heavenly city , the mansion set apart for the kingdome of god , where they shall be for ever serving god , placed under the great high priest , and they shall all see the destruction of the wicked , and think what good things they have lost by despising god. is. . whom they shall behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placed far off from them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . you see his sence of the words , which undoubtedly they will bear , as the description of the final reward of the pious believing jewes and heathens on one side , and of the impious obdurate on the other . and if , as he tells us , some will have it understood as a prediction of the jewes destruction by the romans , which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet still this interpretation is founded in the supposition , that the worme that dyeth not , and the fire that is not quenched , signifyed an undying punishment , and as such is us'd to signify in prophetick stile that which is next degree to absolute eternal ; pursuing the jewes wheresoever they are to be met with , without any the least mitigation or mercy . ly , for the use of the same words matth. . and luk. . of the chaff and tares , 't is sufficient to say that , those parabolical expressions being undoubtedly set to denote the wicked , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which properly signifies that which never is or shall be quenched , being applyed to the tares in the parable , but to the wicked in the application of the parable , must be allotted such a notion in either , as the matter requires ; and so though spoken of tares , it be not taken in its full amplitude of signification , but in that inferior degree which is competible to the burning of tares or chaff to ashes ; yet being applyed to the wicked , the thing signifyed by those tares , it may still abide in its full amplitude , and signify the tormenting and not consuming , and so the everlastingnesse of that fire . and indeed if it be argumentative in the disputer , that chaff admits no everlasting duration in the fire , from which it may be deem'd conclusible that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applyed to that , is not unquenchable fire , then it will be as well worth observing that wicked men are capable of everlasting duration in fire , and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applyed to them ( as it is mar. . , , . signifies everlasting fire . next for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that that may be reconciled with the objecters notion , he notes first , the opposition of it to everlasting life , matth. . . which may incline it to signify everlasting death . . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not by absolute necessity signify everlasting . . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not necessarily signify tormenting punishment but may be understood of a privative punishment , and then death being a punishment , ever lasting death may be truly cald everlasting punishment . to these i answer , to the first , that the opposition to everlasting availes nothing ; everlasting life being undoubtedly everlasting bliss , and then everlasting misery is most directly opposite to that . to the second , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken of that which begins after the day of judgment must denote such a duration as is proportionable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following that , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken in relation to any other age , whither to the year of jubilee , or the age of the jewish state , or the age of this world simply or the christian age , must be commensurate to that age to which it refers , and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there , being consequent to the judgment of the great day described in that chapter , must in all reason be of the same duration as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same place . to the third that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally signifies positive punishment , not mulct , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth ; however the reason cannot hold , that if death be a punishment then eternal death may be truly cald everlasting punishment , because though death should inferre annihilation wherein there is nothing , ergò no punishment , yet death it self is something , and is joyned with real paines as well as privations : but of those or any other reality the state of annihilation is not capable ; and then to say everlasting punishment , though that were supposed to signify no more then everlasting poena damni , yet must it be founded in everlasting being , for no man can be punished everlastingly by deprivation of bliss that hath not a being at all , to be thus capable of devesting or deprivation : for non entis nulla est affectio . but to this it is replied , that the text saith not the wicked shall be everlastingly punished , but they shall go into a punishment , and that punishment shall be everlasting ; and such is everlasting death . to this i answer ; that there is no ground of this distinction in the text , which saith together , they shall depart into everlasting punishment which is certainly the very form that would be used , if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were designed to be never so positively punitive , if it were into the furnace of fire , where there is weeping and gnashing of teeth . secondly , 't is replyed , that a man may suffer or be punished by that which he doth not actually feel , and many attempts are made for the proof of this . but it is sufficient in a word to say , that none of the proofs come home to the state of annihilation whereof only our question is . a mad man or fool may suffer though they discern it not ; a dead man , who is not annihilated but lives in his better part , may suffer in his memory , children , friends here ; much more while he lives may he without folly desire to avert such sufferings , but he that is not , is not capable of any of these : and if i were sure , that to morrow i should be nothing , no real consideration of my self ( but either present care of others good , or perhaps irrational phansy ) would incite me to make any provision for after that morrow . so again privation of possible felicity is to any one that hath being a real punishment , because he is a looser , though not sensible of what he hath lost ; but to him that is not , 't is an absolute nullity , and were a man sure to be annihilate , the fear of this were unreasonable , for that time when he should be nothing , and the only thing that renders it reasonable now is because he hath a being , and hopes to continue it , or ( whatsoever he is seduced to believe to the contrary ) yet still he desires it , and as long as he hath life , may well desire , and cannot choose but wish all the accomplishments and even images of it : and at once fear the loss of life , and all felicities which either do or may accompany life . but still this man's being subject to this fear , because capable of the causes of it , is no proof of his being punished , who is supposed not to be : he that hath a being , and desires the continuance of it , suffers when he looseth it ; but he that hath no being , is not to be esteemed by these measures , any more then he that hath never yet been , is this day punished by not being created , or conceived till to morrow . nor to this is it any way consequent , as is objected , that the desire of everlasting life should not be a reasonable desire . for though it be reasonable to fear the privation of a reasonable desire , yet this fear is only incident to him that hath a being , and he that hath no being cannot have desire , how reasonable soever it is for him , that hath a being , to have it . the sadduces had a being when they desir'd praise , and though they believed no immortality of souls , yet they believed durability of memory , and memory was a kind of image of life ; and they that despaired of the body might take some content in the shadow ; but even that a meer shadow and phansy too , which also would be at an end , whensoever their being were supposed to be so . so again the same sadducee whilst he lived might fear death , because he enjoyed somewhat which he was unwilling to loose , and because death it self though it were thought to enter him on a state of nothingness , yet was it self something , both respectu sensus & damni . and beside the sadducee could hardly be sadducee enough in the point , so as not to have some fear of the contrary : however he still had a being , and was to be unwilling to loose it . but that having no being should be real punishment to him that is not , is above my comprehension . as to what is said in the objecter's person p. . at the beginning , that if he believed annihilation , he would yet as much fear the punishment , as he desires everlasting life , i shall grant it on this presumption ; that he now believes he shall enjoy everlasting life : but then he that thus desires and fears , is supposed to exist , and to him 't is granted that deprivations are penal ; and again , though he would fear that , yet sure he would never fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of eternal sensible punishments and scorchings of fire . i know not whether all that i have said of the nature of the privative punishments be maturely said or no , as non entis non est affectio , so i have alwaies found it hard to satisfy my self concerning any thing of that which is not . only i rest my self in this , that my mistake , if it be such , is sure of so nice a making , that i cannot my self discern it , and therefore it is not to be imagined that the truth of christ's speech should hang on so weak a string as it must , if by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 christ meant no more then eternal deprivation of being . for if that which is not , cannot be eternally punished , how can the wicked be said to depart to eternal punishment when they are annihilated ? for everlasting judgment i acknowledg it signifies no more then the former imported ; and so is to be concluded by the discourse on that . 't is the adjudging to a state which shall last to all eternity , or a sentence , wherein the eternity of him that is judged , is concern'd . next for their worme never dying , i have three things to add , first , that the worm in dead bodies devoureth very slowly and leasurely , and so is as fit as any thing could have been to express lingring torments . secondly , that the worm devoureth not the whole body , the bones and firmer pars are not liable to her malice ; and so 't is most unfit to express utter annihilation of the whole . thirdly , that the worm being peculiar to dead and putrified bodies , is a most lively representation of gnawings and miseries after death ; and then when instead of mortal worms , which are the only instruments of gnawing on dead bodies , there is somewhat else threatned by christ , which is fit to be expressed by the style of an immortal worm , nothing could have been more adaequate for the expressing the eternity of torments in hell ; those especially of a gnawing tormenting conscience , which , if it be but the conjecture of divines , is , as appears , a very probable conjecture . of the meaning of the place in the prophet is . . . i have formerly spoken , and acknowledg'd it the fountain from which our saviour mar. . derived it , but have shewed how little is gain'd from thence toward prooving it a present , because a visible , destruction . abraham is supposed to behold dives in hell , but that proves not that dives his punishmens were present of this world . procopius hath shewed , how the pious in heaven might behold the punishments of the wicked in another world , and in what sence to be said to come forth to worship before the lord , and go forth , and look &c. and indeed if it be unquestionable , that in christ's speech the future miseries of the wicked are thus express'd ( as the disputer himself yields ) there can be no difficulty to understand the words so in isaiah also . if therefore the place in isaiah , so referred to the future torments of the wicked after the day of judgment ; if the expression of future punishment by fire and worms , proportionable to the several customs of disposing dead bodies by interring and burning , was frequent among the jews ( as the disputer grants to the force of the other texts which grotius quotes ) if the addition of the never quench't fire take away all ambiguities imaginable in the worm , and incline it more strongly to those punishments which are elsewhere express'd by eternal fire : and if they , to whom christ spake , the jews which generally agreed to the pharisees opinion of the eternity of another life , so understood the phrase , and christ speaking agreeable to their opinion and interpretations of isaiah , gave no least cause of conjecture or imagination , that he meant the words in any other sence , then it was sure they would understand him ; what cause of doubting can remain in this matter ? none certainly from the subsequent words , v. . for adhering to that interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for consumption of the sacrifice , as in the holocausts , to which the wicked are fitly compared , there follows no more , then that the whole of the wicked , bodies and souls shall like the holocaust be cast into the fire , and burnt , or destroyed there ; but in what sence of destruction , whither in that of annihilation , ( which is not competible to the holocausts , and wherein 't is never found to be taken in the sacred dialect when the heavens are said to vanish or melt , as salt is . . . this is not for the heavens to be annihilated , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for vestimenta detrita seu evanida , jer. . . were not annihilated ) or in the other , having lost all the advantageous parts and effects of life , and being engaged in a most sad estate far worse then not being , is not so much as intimated in the phrase , any farther then by the conjunction thereof with the eternal never dying worme and fire , it is reasonably to be interpreted ; and that is quite contrary to the disputers interests . next then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jude . pet. . . there is no pretence that it should in these places be meant for death any more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is pet. . . it signifies the sad uncomfortablenesse of that state , which , being in respect of the torments expres'd by fire in other places , hath not yet the one comfort of ordinary fire belonging to it , viz. lightsomnesse , but contrariwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as durable as the flames . the texts produced job . . , . sam. . . eccl. . . ps . . , , . job . . . eccl. . . are pertinent to prove what they designed , that darknesse denotes the state after this life : but that no way prejudices the use of it for a positive state and not that of annihilation : for for that 't is not used in any of those places . yet that it shall not here be taken in that sence which in those places belongs to it there are these reasons , . because the new testament most explicitely affirming a resurrection from that old testaments darknesse ; doth yet threaten this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which therefore must commence after the resurrection , and so cannot be that death from whence men rise in the resurrection , of which those old testament places were understood . ly , because in the same chapter pet. . . 't is said of angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being applied to angels , it cannot signifie that death , as if 't were applied to living men , it might . . being joyn'd with chaines , it thereby seems to signifie some positive state , but especially . being joyn'd with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must denote that state , which all sorts of men , heathens , as well as jewes and christians , understood by tartarus , that sure is a place of suffering after death . ly . because though there be no further mention then of the privative part of hell , in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet in the other places of the n. t. where the same is mentioned under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the utter or utmost darkness , the farthest recession from lightsome or blisfull life imaginable , there is joyned with it weeping and gnashing of teeth , matt. . . and . . and . . which sufficiently differenceth it from the notion for death . as for the places in the revelation , it is granted to be reasonable to interpret them according to prophetick style , and not exact them to strict literal interpretation ; accordingly as jer. . . and is . . . . signifie utter final vastations , ( as appeares by their smoak going up for ever and ever , lying wast and none passing through it , from generation to generation , for ever and ever , and the not quenching of gods wrath , but burning upon man and upon beast ) so where the like circumstances either inforce , or but incline , the interpretation of passages in the revelation , i shall make no scruple to yield , as revel . . . speaking there of the ruine of babylon 't is most reasonable to interpret to that sence the smoak of her burning , by her meaning that great city in the end of the verse , and so again chap. . . her smoak rose up for ever and ever , heathen rome was destroyed , so as never to be rebuilt again ; there is nothing in the context's that inclines to any more then this . but then for rev. . , , . i cannot thus yield . there , to deter all from yielding to idolatry in the least degree , worshipping the beast and his image &c. the intermination goes out thus , if any man shall do thus vers . . the same shall drink &c. vers . . where the bitter wine of god mixt , unmixt in the cup of his wrath , is properly such a vengeance as hath . no mixture or allay of mercy . . all the embittering spices added to it , and so fitly signifies deprivation of life and all that is precious here , and very much more of bitterness after it . and this is further inforced by their being ( not consumed ) but tormented with fire and brimstone ( not here as sodom was in the presence of men , but ) in the presence of the holy angels , and in the presence of the lamb. i. e. by the sentence of christ with his assembly of angels in judgment , and so vers . . the smoak ( not simply as rev. . . nor of their burning or consuming as in isay it was , but ) of their torment ascendeth up for ever and ever ; and they have no rest day nor night ( quite contrary to death whereby men rest from their labours , and to annihilation much more , which is a perfect cessation and that eternal , as opposite as was possible to having no rest day nor night ) so chap. . . where 't is said of the beast and the false prophet , the roman idolatry and magick &c. ( i. e. ) the eminent supporters of the former by magick and auguries , the principal factors for the holding up the heathen worship , apollonius tyanaeus &c. ( see note on rev. . g.h.i.k. ) that they were cast alive into a lake burning with fire and brimstone , the meaning in all reason must be , that they were from this life sentenced to be cast into exquisite torments , not that they were utterly destroy'd or consumed , but as infallibly removed to that place of torments , as if they had gon down quick bodies and soules together into hell. here indeed is nothing said of the perpetuity of those torments , but that is expresly set down chap. . . not only as far as concernes the divel that was to bear them company , and was cast into the lake where they are ( which by the way must either inferre that the divels who are not deemed to enter on their full punishment till the day of doom , shall then also be annihilated , or that the wicked who are then in the same condition with the divels shall not be consumed or annihilated ) but particularly as to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beast and the prophet shall be tormented for ever and ever . and if you shall demand , why i said not this thus particularly in the paraphrase and annotations on the places of the revelation ? i answer that it was not agreeable to my design on that book , which was only to set down the grand lines and branches of that obscure prophetick writing , and not more nicely to descend to every minute expression in it . where it is said pag. . l. . that to apply any passages in the revel . to that which is to follow after the last judgment , is not so prophetical and therefore not so probable a sence ; i answer that all that is future ( as surely all that followes the last judgment is ) may well be ingredient in a prophecy and so in this probably enough , if either speaking of vengeance on wicked men this be added over and above their visible portion ( for that sure is very fit in a christian prophecy , when wicked men oft thrive very prosperously here , 'till the day of full iniquity and their accounts comes , and then they die oft but as other men , and would not deterr any man from following their steps , if we were not admonisht that after death they must meet with a dismal portion ) or speaking of the end of the world and the day of doom , the several allotments of men be there seasonably mention'd also , as we see it is in rev. . , , , . as for the last reserve , that if the punishment here described be to be understood of that which followes the last judgment , yet no expression used in any of those texts doth necessarily signifie an absolute eternity of positive torments ; i answer that undoubtedly some do . i instance in rev. . : as it hath been formerly inlarged on , ( day and night for ever and ever expresseth an absolute eternity , as much as any words of man can do ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) doth plainly denote positive torments , and referring peculiarly to a rack , doth thereby denote the kind of positive torments to be such , as are not designed to ending the life , but to continuing it in great paines , for so we know the rack is among men . now for the exceptions to rev. . . i must adde somewhat . . 't is suggested that that seems not to be spoken of the last final judgment . i grant it is not , but of the houre of death , whereon i suppose those wicked mens soules cast into the fire of hell , and never rescued from thence , till body and soul together at the day of doom being joyned in those torments , they are shut up thither to all eternity . secondly , 't is suggested that it seems not to be meant of hell ( i. e. ) gehenna , into which none were ever cast alive i. e. before the first death . to this i answer , that to be cast alive into hell is a phrase like to that of going down quick into hell , used of them whom the earth swallowed up . wherein 't is more then possible that such notorious sinners might go , bodies and soules together , to hell , without any previous separation by death ; by the same analogy whereby we believe that enoch and elias went up , bodies and souls , into heaven without seeing death ; and whereby we believe the same of those that shall be found alive at christ's coming , both wicked and godly . but then , secondly , if this be not certain enough to be adhered to , then the phrase will signify as suddenly and really to be cast into those flames , and there to be tormented , as they could be imagin'd to be , if bodies and souls together , they should be cast alive thither ; and so this is a direct prejudice to the sleeping of their souls , or receiving any interval of rest from their passing out of this life , and their entring into the torments of hell . of the places in the apocalypse some things are added , to the taking off from their force . first , a desperation of any certain understanding of that book . to which i answer , that 't is but a panick and popular fear , which is the author of that desperation , and keeping men from the study of it , makes it necessarily unintelligible ; whereas first , there be many repeted passages of christ in it , designed on purpose to excite men to the studying of it . secondly , there are evident characters , which serve as keyes to the understanding of it , and nothing but the seeking and fancying depths and mysteries in it , hath made it so mysterious : the meaning nearest to literal , and such , as by comparing it with other prophecies , appears to be the one prophetical signification of each passage , will be found to be the truest ; and they that strein higher , and seek farther off , to find what was never intended by the inspirer , or the amanuensis , are the men that have made this prophecy obscure , which would otherwise be as perspicuous as any one of the greater prophets of the old testament . secondly , when 't is suggested , that the places for interminable paines are but two or three , and those opposed to as many hundreds , which are to be alleaged against this sence ; i answer , that as few or as many as they are , ( it matters not for number , one affirmation of god's will establish a truth ) first , they accord with many others in writings not obscure or prophetick . secondly , there is no one ( much less many hundreds ) producible to the contrary sence , as hath hitherto appeared by examining all such as were pretended to be opposite , but were found very reconcileable with the sence . thirdly , when the obscurity of the writer is again mentioned , that hath been already spoken to on the first place . concerning the reasons which are used to secure the places for eternal life for to signify that , though eternal torments be not allowed to be properly eternal , i have little to say , because i fully acknowledg that importance of the word eternal , whether to blisse or wo. and i think it hath already appeared , that there are not these reasons of difference between them as now are mentioned . for , first , as there are no texts in the gospel which seem to oppose the absolute sence of eternity in the promises , so those that were thought to seem to oppose the absolute eternity of the threats , having been brought to tryal have been found very light ; and , secondly , the doctrine of eternal torments truly stated and vindicated from the mistakes by men introduced into the doctrine , hath appeared most credible also to those that believe the gospel ; and as necessary to god's justice as he is rector of the universe , and as agreeable to his goodness , who earnestly averts their dying that will needs dy , as the eternal promises are reconcileable to all the attributes of god. thirdly , that as there are negatives that irrefragably confirme the truth of the article concerning eternal life , so there are affirmatives and negatives both ( each is therefore is not quenched ) that as irrefragably establish the truth of the doctrine of eternal torments . as for the philosophical doctrine of the immortality of the soul , i yield it can import no more , then either it s not being corruptible from any outward principles , nor destructible from any created power ; i yield it ( for all that ) destructible by god , but have formerly answered how that place mat. . . hath nothing to do with his will or purpose to annihilate it . lastly , as for tradition , as that signifies the suffrages of all the men in the world , heathens of all sorts , jews of all sects , mahometans , christians heretical as well as orthodox , it matters not though this doctrine be not deduced by such absolutely universal tradition . i yield that many heathens there were that believed it not , that the sadduces denyed it , that the jews now adaies care for none but themselves , and so make no provision for other men , that there have been origenist hereticks , and some such as augustine mentions enchir : c. ● de civit : dei. l. . cap. . . ( 't is no newes that there should have been false teachers and believers in the world . ) but that augustine , who is confest frequently to assert the doctrine , and frequently to defend it against adversaries , should yet be believed to doubt , lib. de serm . dom. in mont . tom . super mat. . . . i am not apt to give heed to it . because , first , if the same augustine should be so uncertain and unconstant , he were little worth heeding on either side . secondly , there would be reason to resolve , that the place , where the doubting is found , was either not written by him , who wrot elsewhere so contrarily , or were written by him before he had competently considered the grounds , whereon afterwards he establisheth his acknowledgments of the truth . but the truth is , i discern not how those words [ neque ita hoc dixerim , ut diligentiorem tractationem videar ademisse , de poenis peccatorum quomodo in sacris dicantur aeternae ] should be interpreted , so as to express him a doubter in this matter . in other circumstances he might well give men liberty of expression , yet himself never have the least suspicion or doubt of the truth of the main article . it remains therefore that the scripture , as that hath been found consonant and agreeable to all other places of its self , and as it hath been interpreted by all learned orthodox men of all ages , and as from the apostles time to this day their doctrine hath been delivered down in the creed of the apostles , and other occasional explications thereof , doth as evidently affirm the eternity of the torments of the wicked on the one side , as the eternity of the joyes and bliss of the godly on the other side ; and that as far as the catholick church in all ages hath extended , in opposition to the heterodox and haeretical , so far the tradition of this article for eternal pains is universal , and therefore in no reason to be doubted of by a meek son of this persecuted church , which professeth readily and uniformly to receive all catholick tradition , truly so call'd , as that includes the writings and preachings of the apostles . having gone thus far , and at last arrived to the conclusion , in the same posture ( with some intermissions ) of the chair , wherein the gout had fastned me ; i now find the use of my foot return'd again , and so take my leave of this paper and my chair together , and by the length of it suppose i have your full leave so to do . when you have survey'd it as deliberately as you desire , i desire that you will return mine own to me , not weighing too severely what was written thus hastily . but remember , if any one text of scripture , or testification of the churches sence of all times ( including the apostles ) be producible , it is sufficient for the establishing this truth , though many passages produced , or defences made for the farther confirming of it , should not be found rigorously concludent or demonstrative . the god of heaven , author of all grace and truth be now and ever with you . sir in your account of the eternity of infernal punishments you make them consist in the persevering appetition and aversation of those things ( then impossible to be obteined or avoided ) which formerly in via men have desired and averted . to this stating of this matter much what the like with sr ken : digbies and mr whites , i have more to object then is fit for a letter . some few heads of exceptions i shall briefly note to you . first , i see not how this agrees with the nature of the judgment to come : the giving and executing a sentence upon wicked men . this we are every where taught in scripture and our creed : but your stating , which only leaves men with those desires and aversions wherein they lived here , and so die , without sentencing them to any other punishment but what they thus bring with them , and so is already inflicted on them , and needs no devils to execute it , seems not reconcileable herewith . secondly , the matter of this sentence is express'd in scripture to be a lake of fire and brimstone , into which they are cast , which must be a very strange figurative expression , if it signify no more then their own voluntary acts , appetitions , and aversations . thirdly , it is manifest , that those diseases which precede many men's deaths , do change their appetitions and aversations . the luxurious man on his sick bed hath not those vehement desires of weomen , delicate meats , &c. which he had in his health : why then should i think that after death his appetites , of what he desir'd in via , viz. in his life and health , should continue to him ? nay , . when souls are divested of those bodies which were the necessary instruments , and also the fomenters of those carnall sins ; and again when the body before its re-union is so chang'd as not to be sustein'd , as in via it is by eating and drinking , 't is not imaginable it should retain those natural desires which in via it had : and when they no more marry in hell then heaven , and are as equal to evill angels , as the saints in heaven are to good ones , and the natural end of all carnal desires ceasing ; it is not imaginable god should continue those desires to them for ever . or if any should so conceive , many strange wild consequences unfit to name , would be equally probable & equally unimaginable . . by this stating , the losse of heaven will from hence only be penal , that men desir'd heaven in via , or judg'd it fit to be desired . and if so , it will be no punishment to them that never thought of it at all , as infidels , or despised it ( as they did all spirituall joyes , and thought it not worth desiring ) as they that placed all their appetites on carnall and material pleasures ; which are the worst sort of men , who in consequence hereunto must be least punisht in hell poena damni . having said thus much against your scheme , i owe my self the pains of adding a word or too for the defence of the way that i have us'd in the practical catechisme , viz. by considering the option given to us by god , wherein you seem to me not to have observ'd that , on which the chiefe weight of my account was design'd to lie . that god propos'd to men life and death , blessing and cursing , eternal joyes and eternall paines , as the rector of the universe ; i take for granted ; and so do you , as an article of our faith : so that of the an sit the question is not , but considering the transitory short pleasures of sin , the onely question is , how eternal paines are with any justice proportion'd to them : and to that the answer is , not that they are proportion'd to them , but that there is no need they should be , because god having propos'd the joyes of heaven , and ( much more ) immunity from these paines upon termes put absolutely in our power , it is meerly our own fault , not imputable to the decree of god , if we fall under those hardest paines . the extremity of which was primarily design'd , as by all prudent lawgivers punishments are , to deter men from those sins which are fenced with so thorny an hedge ; not that they may be inflicted on any , but that all may be kept innocent : and in this sence 't is ordinarily observ'd , that the everlasting fire which is threatned men , was prepar'd for the devil and his angels . yet when such threats are entred into those lawes , whereby the universe is governed ; it is just and reasonable that they should be also actually perform'd on the disobedient : else it were as good , nay better to all political ends , that they had never been made or promulgate . and if still , when they come to be inflicted , they appear to be hard , or above the proportion of the offence , there are yet other wayes of superseding that exception beside the evacuating the decree : viz. the several branches , of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all which the gospel hath provided in this matter . first , that those which wee could not ( either by physical or moral possibility ) avoid , should not be charg'd upon us to this condemnation , as original sinne ; sinnes of weaknesse , ignorance , sudden surprise , indeliberation , &c. secondly , that know deliberate voluntary sinnes , if timely retracted by repentance , humiliation , confession , change of mind shall not fall under it . thirdly , that god gives sufficient grace to avoid all willful sin , and again sufficient grace to repent , when it hath been committed ; and inflicts it not till he sees men go on obstinately , and that they will not repent . fourthly , that he calls , and warns , and importunes them to consult their own safety , to make use of his grace timely , and not obstinately to harden their hearts against their own mercy , and so to perish in despight of mercy . fiftly , that he offers not only deliverance from these torments , but over and above , eternal joyes upon so easy termes of so moderate nay desireable performances , that they which will neglect so great salvation propos'd to them , with so many advantages and concurrence of all rationall motives ; and finally make so mad a choice as to take hell as it were by violence , cannot but be thought worthy to take their portion in that lake be it never so punitive and endless : because though in respect of that one sinne ( the short pleasure that comes in to them by sin compar'd with intensive endlesse flames ) there is no proportion , yet . in respect of their obstinacy and unexcusablenesse . . in respect of god's tendernesse , using all wise means of moderating the rigour of his law by the gospel ( though not by utter abrogating his lawes , which becomes not either a just or wise lawgiver , or rector of the universe ) all shew of injustice is remov'd : particularly by the second taken alone , ( much more in union with the first and third ) the rule being owned by all rationall men volenti non fit injuria , be the evill never so great , 't is just they should have it , that finally make it their choice , ( so doth the persevering impenitent ) and that not only an hasty passionate choice as nero's mother's , occidat modò imperet , ( which yet historians observe to have brought her death justly upon her ) but a deliberate , stanch , obstinate constant choice , when their creator , and redeemer , and sanctifyer have us'd all prudent probable meanes to gaine them to better counsels and choices , but all in vain , they die because they will die : when yet they are oft warn'd ( and expostulated with ) of the irrationalnesse of that will or choice . 't is true , when they come to suffer their own choices , they are far from liking them ( as xiphilin observ'd of neroe's mother in the foremention'd case ) and then 't is likely would fly from them , call to the mountaines to cover them from the wrath of the lamb : but their choices being primarily terminated in the pleasant sinnes , and but consequentially in the paines annexed to them by god's law , 't will be as unreasonable that they which have chosen the former should be freed from the latter , as that he that hath bought a commodity at a price , and bound himself to a day of payment , should , after he hath enjoy'd and spent the commodity , be excus'd from paying the price of it by pretending it was not really worth so much , when it appears by his bargaine that he himself thus valued it , and willingly took it at this price , and hath now chang'd his mind on no other consideration , but because the enjoyment , for which alone he valued it , is past , and none but the payment behind , which consider'd by it self , every man acknowledges to be the ungrateful part ; and so he did when yet on intuition of the more pleasant he made choice of it . i have thus far enlarg'd to give you a clearer view of the force of the option in this matter , then i can discerne you to have had of it ; and consequently to shew you the insufficiency of the reason on which you reject it , when you say , that upon this hypothesis it should seem to be concluded , that eternal life is owing to piety ex justitia . but to this i reply : . that it were no newes from st paul's words [ that god the righteous judge shall give the crown of righteousnesse to all that keep the faith &c. ] to conclude that that crown is some way due to piety ex justitia . but then secondly , my argument from the option hath no least need of so affirming , but becomes much the stronger the lesse that be affirm'd ; for the lesse rewardable in it selfe our piety is , the more mercy and superabundant goodnesse it is in god thus to decree the rewarding it ; and the more undeserv'd that mercy , and the easier the condition of it , the more criminous is the guilt of those that despise and contemne it , and prefer sin , and impenitence , and eternal death before it . an accordance of st paul with st iames , in the great point of faith and works . by the most learned , reverend , and pious dr henry hammond . oxford , printed by h. hall printer to the university , for ric : royston , and ri : davis . . of faith and works . he that saith with st paul , a man is justified by faith and not by works , and to reconcile st james with st paul , affirms , that good works are the effect of true faith , means either that true faith , where e're it is , is able to produce good works , though it do not alwaies actually produce them ; or else , that it actually and necessarily produceth them . if the former be his meaning , then i conceive it true in some degree , but not pertinent to his purpose of reconciling st. james with st. paul , because faith may be able to produce them , and yet never actually produceth them ; and so the man that is supposed to be justiffied by faith , never be able to shew his works , which st. james requires of him , and consequently his faith be a dead faith , i. e. not able to justify . but if the latter be his meaning ; that true faith , wheresoever it is , actually and necessarily produceth good workes , i conceive it false ; yet can i not dispute against him in those termes , by instancing in any particular to the contrary . because he hath a guard or hold for himself to fortify him against any assault , by affirming to any such instance of mine , where good workes were not produced , that that faith was not true faith ; which yet if he should be put to prove , he would have no other reason to confirm it , but only because it produceth not good works ; being ready , if it did produce good works , to acknowledg it true faith ; which how guilty it is of those two faults in disputing , circulus and petitio principii , i think is manifest to any . yet being by this sophism of his interdicted this way or proceed●ng , i have but one way of arguing left me ; first , to demand his definition of true faith , and whatsoever definition he gives , to prove that faith , in that notion of his , is the cause of good works , at the most , but as a man is the cause of a child , a true perfect , univocal cause of the effect , when the effect is produced ; but yet such a one , as might have suspended that action , by which it was produced , and so might have been as truly a man without the actual producing of that effect , as he is now , he hath produced it : that is , that faith is a rational or moral , not natural agent , working freely , not necessarily . to bring this operation to practise , i will suppose this definition of faith to be given me ( which by them that affirm good works to be an effect of faith is ordinarily given ) that it is a fiducial assent to the promises of christ . where that i may not mistake him , i must first demand , whether he conceives these promises , which are the object of his faith , to be absolute , or conditional . if he affirm them absolute , made to mens persons , or individual entityes , without respect to their qualifications or demeanors , then surely that faith , which supposeth all kind of qualifications of the subject so unnecessary , will never so much as move me to produce good works , because i may as well be saved without them , the promises being supposed without condition ; and therefore he that affirms good works to avail nothing in the business of attaining to salvation , cannot , without contradicting himself , say , that his faith must necessarily produce good works , if it be a saving faith : for sure all that necessity proceeds from a believing , that without good works there is no salvation to be had ; which if it be not believed , that necessity ceaseth . but if he affirm the promises , which are the object of his faith , to be conditional , then i must ask , what he takes this condition to be , either faith alone , or good works alone , or faith and good works together : if faith alone , then ( beside the ridiculousness of that , in making the believing that i shall be saved , the only ground of my believing i shall be saved ) the former inconvenience recurrs again , that that faith which supposeth faith only to be a condition of the promises , will find good works as unnecessary , as that faith which suppos'd the promises to be absolute , and so will never incline me to them neither . if he affirm the condition of the promises to be good works alone ( i mean by good works all other graces besides faith , contrition , amendment of life , charity ▪ holynesse &c. ) then he acknowledgeth , that these good works are of themselves simply requir'd of a man that is , or will be a believer ; and so that they are no necessary effect of faith , for if they were , it would be enough to require faith alone , and they would undoubtedly follow without requiring . for i conceive it ridiculous to make the condition of an indenture something that is necessarily annext to the possession of the demise . if he affirm faith and good works neither single , but both together to be the total adaequate condition of the promises , which st. paul calls faith consummate by charity , st. james , faith made perfect by works , st. paul again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which certainly is the truth ) then first i must admonish him , that his fiducial assent , by which he defines faith , must not signify a believing with reliance , that he is one of them that shall be partakers of what is promised , which they are wont to call special faith , or particular application ; for that must either suppose them to have performed the condition , and so good works in them ( yea and faith ) must be before faith ; or else it is the believing confidently of a lye , it being absolutely false , that the thing promised belongs to any that hath not performed the condition . but his fiducial assent , if it be a tolerable definition of faith , must be ( answerable to the promises ) only this , a believing and relying conditional ; that he shall be partaker of what is promised , that is , a believing ( and depending on it ) that god will not fail him , if he fail not god ; that god will give him heaven , if he perform sincere obedience , and rely upon the gift of christ , not on any merit of his obedience for the attaining of it . now to say the truth , this fiducial assent thus express'd ( and none but this ) may truly be affirm'd to be a most powerful motive to me to produce good works ; but then it is as true , that it is as powerful a motive to me to rely on the gift of christ , and so in that respect faith may be said to produce good works , faith may also be said to produce that which they call faith , i. e. the believing , that if i obey and rely , i shall be saved , is a motive thus to produce actual relying ; and in this sence i will acknowledg both ( if he , with whom i dispute , will thank me for it . ) but then , secondly , it follows not that that which is a powerful motive , is a cause necessarily producing , because that motive is but a moral motive , perswading not enforcing , and man by corruption , or by some prevailing temptation may resist that motive , and i think 't would be no paradox to say , that some men have made no doubt of the truth of god's conditional promises , i. e. have verily perswaded themselves , that if they served god sincerely , they shall be saved , and yet quite neglected god's service : and if it be objected , that they want the fiduciall , though they have the assent , and that if they had the affiance , they would assuredly produce good works ; i answer , that by that affiance they mean either absolute assurance that they shall be saved , ( and that , if it be not an error , supposeth good works , if it be , produceth them not ) or else a conditional affiance ; and then again i affirm of that , that it is no more then what i exprest by making no manner of doubt , but if they serve god sincerely , they shall be saved ; which though i believe to be a most powerful motive to obedience , yet i conceive not a necessary irresistible cause , ( because 't is only a moral motive ) nay nor that that alwaies produceth the effect . first , because the foolish virgins had as much of this as the wise , for ought we see ; and after the door is shut come as confidently , lord lord open to us , & yet it seems did not watch and make ready their lamps , which was the act of obedience requir'd of them ; and the want of it forfeited their hopes . . because the unprofitable servant that professeth he knew that god reaped where he sowed not , yet hid the talent in a napkin , put it not out to the exchangers . . because the exhortations of christ and the apostles are generally to good works , as well as to faith , nay much more frequently , which argues to me that faith doth not necessarily produce good works , and they that are supposed to have faith are exhorted to adde to their faith virtue , . pet. . . which ( if faith were a necessary cause of works ) were all one as to exhort the fire to burne , the water to moysten &c. . because there is a difference observed in scripture between a working and a non working faith , and the priviledges are bestowed only on the first , by which it is plain , that it is possible for it not to worke . . because faith is said to be made perfect by works jam. . . which sure an agent cannot be said to be by producing an effect , which it cannot but produce ; as the act of humectation adds no degree of perfection to the water . nay 't is a general rule , that the producing of what effect soever adds no perfection to the cause , save only relative ; as the begetting of a sonne adds only the relation of a father , but nothing else more then he was before ; it rather supposeth him perfect before , which is the importance of the logick axiom , effectus est extra naturam causae . all that can truly and in propriety of speech be said of faith in this matter , is this ; that faith is so strong a motive to obedience , that if it be drawn as a weapon to the purpose , and used as it should , it would in reason out-ballance all the contrary temptations to disobedience : & if the will , which hath the casting voice , give its suffrage , as in reason it ought , it shall then infallibly produce obedience ▪ but yet not irresistibly , because that will being still a free faculty at least to evill , may after all the proposal of motives either suspend its action , or else do that which it should not . for sure it is an error of socinus to affirme cognitionem rerum pulchrarum aut turpium , quales praeter alias sunt res honestae & vitiosae ; harum odium , illarum amorem necessariò gignere ; and that socrate's speech ( praesente scientia fieri non posse ut quis incontinens sit ) was true , with this caution , ut quis sciat res honestas , eas facienti magnum commodum allaturas def . disp . de loco c. . ad rom. & in joh. . . if by amor and odium he mean prosecutio and aversatio , as 't is plaine he doth by that which followes . for sure medea was not deceived in her self when she said , video meliora proboque , deteriora sequor . and so many , who make no doubt of an heaven to belong to all penitent reformed servants of christs , and that that heaven conteines joyes above all that the world can afford , do yet choose the pleasures of sin for the present season ; like ephraim that is likened to an heifer that loved to tread out the corn , betook her self to that course which for the present yielded some profit ( as the heifer being by the law then unmusselled , might eat as she troad it out ) that had its reward at that minute , that she did the work. whence is all this ? but from hence , that the carnal pleasures of sin for the present obtaine the consent of the will against all the future pleasures and joyes of heaven , joyn'd with the sowernesse of present obedience ; which could never be , if believing the promises allwaies either necessarily , or infallibly produced good works . finis . notes, typically marginal, from the original text notes for div a -e the socinians opinion of the future state of souls . mr hobbs . mr white ▪ resolution concerning origen . the gluttons feauer. vvritten by thomas bancroft bancroft, thomas, fl. - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the gluttons feauer. vvritten by thomas bancroft bancroft, thomas, fl. - . [ ] p. printed by iohn norton, for william cooke, and are to be sold at his shop, at furniuals-inne gate, in holborne, london : . in verse. signatures: a² b-f⁴ (-f , blank). reproduction of the original in the bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng gluttony -- early works to . hell -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - ben griffin sampled and proofread - ben griffin text and markup reviewed and edited - pfs batch review (qc) and xml conversion the glvttons feaver . vvritten by thomas bancroft . london , printed by iohn norton , for william cooke , and are to be sold at his shop , at furniuals-inne gate , in holborne . . to the nobly accomplisht gentleman , wolstan dixie , esquire . not as enamour'd on the various plume of a light phansie , doe i here presume to your straight iudgement in an oblique line to make my flight , addresse my first designe . for as a vernall larke , but lately drest in her first downe , abandoning her nest , stretcheth her pinìons , her small force assayes , flutters , and fals before her flight shee raise , feares euery blast , that scarce commit she dare a walnuts waight to the light wafting ayre : so fares my muse , yet scarcely got on wing , nor in the region high enough to sing ; such be the musters of her feares , so much she doubts her strength , and blasting enuies touch . but the chast bay not euery songster weares , nor of appollo's sonnes prooue all his heires : 't is not for all to reach at shakespeares height , or thinke to grow to solid iohnsons weight , to bid so faire as chapman for a fame , or match ( your family ) the beaumonts name , whose grace , due to the muses , is your claime their height , your honour , and their worth your ayme . let such as these draw nectar from the quill , for freshest garlands climbe the sacred hill , and with high verse the eares of greatnesse swell ; whilst i , scarce touching at their thespian well , with thirst , zeale their happy draughts admire , and , but your censures truth , no test desire . daigne you with clearer knowledge to refine this drossy ore rak'd from an empty mine ; daigne but to grace my verse , and guild my lines , with that faire splendour from your iudgement shines ▪ and then let enuie all her forces bring , and feed on basiliskes , and whet her sting , she shall not wound me with her weapon'd rage , but pricke me poet for high vertues stage : there to aduance ' boue wretched enuies spight mine eleuation , with a sacred flight . next vnto heauen , where pleasure's most of price the muses garden be my paradise . t. b. to his friend mr. bancroft , on his poeme stil'd , the gluttons feauer . bancroft , the neate description of thy dreame hath rouz'd my sleepy muse vnto a theame , that may deserue a phaenix quill ; but mine 's too dull to praise thy verse , that 's rare , diuine . me thinkes , i may to dives feast compare thy wel-disht poeme : thou hast dainty fare , as once he had : the difference is this : his niggardly was spar'd , thine freely is bestow'd on all : but doth't in that alone dissent ? no , his had scrappes , but thine hath none : which being compleat , let them for euer fast , and on the sullen die , that will not tast . thou wast asleepe thou say'st , when that thy braine did fancie this ; sleepe so , y●t wake againe : if thus thy muse can warble on a dreame , o how 't will rauish on a wak●ng theame ! when sol salutes the tropickes with a ray , he straight withdrawes , recoiles , and glides away ; but that thy lustre may transcend the sunne , goe on faire muse , that brauely hast begun . tho : dixie gent. the glvttons feaver . it was in heate of summer height of noone , when at the sunne the dog-starre seeme to bay , ( like wolues of syria at the shining moone , ) and with hot breath t'enflame the planets ray ; that , flatter'd forth to pleasures of the day , where once vsurping richard could not stand i chanc'd to walke , in center of this land. the place did plea●e , ●o ●a●●e was ambeame hill , that seem'd to swell , as proud of royall blood , which on his border sharpest swords did spill , where liues , a● cheape as leaues , were in the wood. when downe the valley ranne a sanguine flood , as frighted with the horrour of the fight , and earth did blush at such a sauage sight . here pitcht my phansie on the tyrants fate , that , for the poison'd dainties of a king , like a rowl'd serpent flew vpon the state , as direly bent to ruine all to bring ; but here , disarmed of ambitions sting , shot out his soule . who thus to reach a crowne through blood doth swim , in blood doth iustly drowne . richard , thought i , thy purchase was too deare , with thy soules quiet for a crowne to part , that lasht with scourges of a cons●ious feare , whos 's euery stroke sent horrour to thy heart , didst at the glance of euery shadow start , as thinking still the hasty fiends did striue to deepest hell to hurry thee aliue . but if these lightnings of infernall fire thus blast the soule , and strike all comforts dead : great thunderer , how heauy lights thine ire , that , when all proppes are shrunke , all hopes are fled all painted cloudes of pleasure vanished , falls on the wretched soule , and sinkes it low with stormes of horrour , to eternall woe ! with these impressions in my cloudy thought , i trauel'd on in birth of sad conceits , as euery obiect on my phansie wrought , till neare dissolued in the melting heats whose strong reflex on euery creature beats , i made mine eyes my harbengers , to take some shady roome vp , till the day did slake . a neighbouring wood a noble syluane owes , ( fresh in remembrance of this fatall field , ) which to adorne victorious henries browes , that princely armes so royally did wield , ( for palme , and lawrell , ) did tall poplar yeild , whose trembling leaues still cause of terror find as still there were some danger in the wind . 't was then the shelter to a panting heard of falser hearts ; whose faces to the rere had lost their colours when the foe appear'd , but here relieu'd with many a natiue speare put courage on , and 'mongst the thickest were . in safety here the dainty pheasant flies , and timorous hare may sleeping close her eyes , hither my waight of weary limbes inclin'd , where a quaint arbour , by some louer made of sharpe-set holly with faint iuie twin'd , the embleme of his loue with loue repaid , sraight entertain'd me with a pleasing shade ; while the mou'd leaues seeme in the sunny ray , like guilded laurell , ore my head to play . in such a pallace might free pleasure raigne , which the plum●d courtiers of the ayre did haunt , that proud of sunne-shine , in a lofty straine did their owne praises to their echoes chaunt , of highest worth did to their shadowes vaunt ; and those that seeme their symphony to hate are owles and buzzards , birds of wretched fate . here , like a corse , bestucke with cypresse boughes , i hid my sorrowes , while dull dreaming sleepe , in a darke vapour stealing on my browes , did softly thence to euery member creepe , in iuyce of mandrake did my senses steepe , that , like deiected cowards , now had left their fort besieg'd , of succour quite ber●ft . deepe was my sleepe , and deepe , me thought , i went into the bowels of a darke abysse , that woe and horrour did as much present , as highest heauen doth happinesse and blisse to glorious ●aints , that worldly snares did misse . it was the caue , where blacke destruction lies , not fear'd , because not seene with mortall eyes . here shall they languish in eternall night , whom prisoners he takes , who nere tooke rest , nor flying comfort , nor estrang'd delight ; but balefull sorrow with his wounded brest , harsh horrour , rage , and famine most distrest , pale wi●her'd sicknesse , paine , and wrinkled care , with thousand woes , his sad attendants are . here gluttony , enrag'd for want of food , eates enuies vipers , while the monster tires on her owne heart ; here in a freshing flood lust doth his penance for his hot desires ; his owne life-blood here vengefull wrath requires , here murther burnes on piles of dead mens bones , and vnder mounts of gold oppression grones . here lies ambition , that no bound did know , rowl'd in the dust , still sinking in disgrace ; here rugged treason , full of wounds , doth flow , in his blood ; here sloth , to finde his pace , is sharply scourg'd , and in this dreadfull place i , like a plummet to the center flung , did seeme a while in ayrie ballance hung . but what i heard , what mortall tongue can tell , or eare containe , and not in sunder riue ? it was the moane the glutton made in hell , that , from his owne , vnto heauen gates did driue poore lazarus , the wretchedst soule aliue ; but now of friends , wealth , pleasures all forsooke , with hideous cries this empty kingdome shooke . now , memory , be faithfull to my muse ; tell how he begg'd , that erst so swel'd in pride , and what high language abraham did vse , t'vpraid his life , that misery defi'd , tell to his speeches what the wretch repli'd , who , like an oxe of fatall garlands proud , thus in his fall began to roare aloud . infernall sergeants , whether will yee hale a wretched creature ? to what depth of woe must i descend in this cimmerian vale ? into this yawning furnace must i goe , whose roaring entrailes pitchy horrours throw , to whose fierce flames a thousand aetna's are as smallest sparkes , extinguisht with compare ? how far , how far from all supernall light am i thrust downe by rude imperious hands ? how deepe ingulfed in this caue of night ? how wrackt , and swallow'd , as in seas , and sands ? how fast chain'd vp in euerlasting bands , here to abide th' almighties fiercest ire , whose frowne a flash , whose wrath 's eternall fire ? faire prince of light , that with thy roabe of gold doth decke the world , that in cold darknesse lay , let me ( o ) still thy ioyfull beames behold , to these sad shades remooue thy court of day , vouchsafe the splendour of one smiling ray ; at least once more vnto my comfort shine , and all the beauties of the heauens be thine . what hideous storme of all confused woes my sense with paine , my soule with horrour smites ? what dreadfull ambush of vnnumbred foes hath me begirt , whose ruthlesse rage delights to force these yells , whose gastly forme affrights ' boue all the whippes of vengeance , or the darts of grimmest death , oppos'd to guilty hearts ? hath nilus left no issue on his strand , but all his monsters in this dungeon pent ? are there no serpents on the libian sand , but hither all transported to torment with scorching stings , and poisons deadly sent ? which how it doth , ( all comfort quite to kill , ) with banefull steames this odious prison fill ? the sulp'hrous fumes , that from the flaming skies blast the poore infant in the burdned wombe , th' abhorred caues , where plague , and famine lies , where neuer beame , nor breath of heauen hath come , when the long buried vapours breake their tombe , vent not so sicke a dampe , so foule a breath , as here enwrappes me in a cloud of death , ah dolefull eccho of this dreadfull caue ! at once to heare the wailing dragons moane , the hungry lion roare , the franticke raue , the weeping hart bray , and the mandrake grone , the cries of captiues in confused tone , would with lesse horrour grate my tender sense , than these harsh woes , that crie all comfort hence . such is the musicke made of dying mones in this rude chantry , that no meane doth know , but treble shriekes the base of deepest grones , with heauy texour of lamenting woe , taught by tormentours , that no pittie show . strange consort , which no harmony commends , and yet keepes time , that neuer neuer ends ! that impious faction , corahs rebell crew , whom greedy vengeance snatcht aliue to hell , when the cleft earth did grimmest horrour shew ▪ and all on heaps to deepe-mouth'd ruine fell , sent not so sharpe a shrieke , so loud a yell , as here from thousand throates with piercing sound strikes euery eare , and leaues a gastly wound . where fiends and furies all at once vnchain'd , with pois'ned scourges to afflict me here , where euery part with sense of torture pain'd , and euery sense his part of woe doth beare , nor euer glimpse of comfort doth appeare ? hath onely here dire mischiefe chose to dwell , and heauiest sorrow sunke his caue to hell ? for tyrian purple , and achaian bysse , here doe i lye close wrapt in sheets of fire ; for sumptuous fare ( my more than heauenly blisse , ) here thirst , and hunger on mine entrailes tire ; for mirth , here mischiefes to my paine conspire ; for a bright pallace , here 's blacke ruines stage , where actors howle and hissing serpents rage . what tyrant ioyn'd these adamantine bands ? what fury in my bowells built her hell ? is all my flesh a fire ? my bones the brands ? my sinewes all divul'st with passion fell ? doe all my veines with liquid sulphur swell ? cracke all mine arteries with tortures tride , yet must more stormes , more wrackfull woes abide ? great heauen , that dost that starry brow aduance , thou , that the measures of quicke-turning time about the world eternally dost dance , cannot so high these restlesse dolours climbe ? cannot these cries , that drowne th'harmonious chime of all thy spheares , some tender pittie moue ? is there no beame of mercy shines aboue ? why dost thou mocke with euer-blazing fires these ceaslesse torments , to enrage my woe ? o could my fury arm'd with strong desires strike out those lights , that neuer comfort shew , and on that proud roofe rusty darkenesse throw : into how blind , and rude a chaos should those wheeles of time , thy giddy orbes be rowl'd ? what tempest fights thus sharply in my paines , that , in the ardours of this quenchlesse fire , shiuers a hundred winters through my vaines , nor suffers once my torments to respire ? fond wretched soule to chase a wild desire to this sad fall , and for fraile earthly toyes loose an eternall iubile of ioyes ? abhorred sinne , that on the world didst plucke vast ruine downe , too heauy to be borne ! thou , that a scarre on natures brow hast stucke , with thornes and thistles hast her beauties torne , and stript her of her roabes diuinely worne ! thou , deadly plague , the poison'd spring of all mans fatall woes , maist triumph in my fall . damn'd hagge , that all in mischiefe hast out gone , whose very breath infects all vitall aire ! seuen-headed monster , that to senslesse stone dost turne the heart , and sinke it in despaire , to th'vgli●st shape transform'st the creature faire ! how haue i troden all thy flowery , sweet , but cursed paths , that in this dungeon meet ! o pride , high traitour , eldest child of hell , apparant heire of misery , and shame ! thou bane of blisse , that mad'st bright angells swell till they burst heauen , and downe in legions came ! bold mischiefe at the highest throne to aime ! how haue i follow'd all thy steepe desires , and flashing riots , to these flaming fires ! and thou , foule gluttony , deepe gulfe of sinne , full sea of mischiefes , that with swelling tide dost bring lust , sloth , with traine of sorrowes in , and rankely spring'st each vitious weed beside ; how ( like a stalled beast ) by thee , and pride haue i beene fed , and drest for greedy hell , that i thus deepe into his bowells fell ! o eyes , why were yea blind to heauenly light ? o eares , why deafe vnto the prophets sound : o hands , why were yea lame to render right ? o knees , why stiffe , and strange to hallowed ground ? o feet , why slow to haue safe vertue found ? curst be yea all , vile traitors , most vnkind , that with his foes against your lord combin'd . curst be this tongue , base organ of deceipt ; curst be this braine , that did high pride admire ; curst be this heart , that burn'd in lustfull heat ; curst be this spirit , that still blew the fire ; curst be this flesh , the forge of lewd desire ; curst be all senses , parts ; and powers of mine , that did all wayes of blessed life decline . how haue i rauell'd out the knotty thread of mortall life , that in our prime of yeeres hides wormes and dust within a flowery bed ? 'twixt earth and earth 't is but a straite of teares , a helplesse palsie of weake faithlesse feares , a storme of sighes , a bubble fill'd with breath , that swells , and shines , but vanishes in death . did i enioy , ( or were they all but dreames ? ) all sweets of pleasure , heights of all delight , that with swift motion , as the sunnie beames , tooke wing , and with irreuocable flight left me to horrours of this endlesse night , ( like a shot starre , ) from prides high turrets throwne to stygian deepes , where comfort neuer shone ? where 's now that wealth would counter-poize my woes ? ill-honour'd mammon , that with daring hand dost cast at kingdomes , and of crownes dispose , yet art a god of such a short command ! and you , faint friends , that by our fortunes stand , how soone you loose vs in a maze of griefe , nor euer will be found to yeild reliefe ! prodigious world ! the rende'vouz of hell ! vast sea of danger ! nursery of woes ! great shoppe of vanities , where all will sell ! blacke stage of mischiefes ! field of mortall foes ! rude garden-plot of vice , where rankely growes in euery bed , lust ; in each border , pride , 'mongst choicest plants some banefull weeds beside ! old faithlesse baud ! enchantresse ! more vntrue then treasons heart ! more various then the moone ! more counterfeit then the camelians hiew ! how hast thou clipt my golden hopes so soone , blasted and darkned all my ioyes at noone ! how hast thou borrow'd all my time and strength , and paid me home with miseries at length ! there 's not a path in all thy spacious round , but is with snares and traps , and serpents stor'd ; no piece of all thy painted beauties sound , but for some blemish or disease abhor'd ; no limbe but lame , and for some wound deplor'd : now haue i follow'd all my guilefull traines , and pleasing dangers , to these lasting paines ! shall i nere more thy ioyfull face behold , thy face , o heauen , where lasting beauties shine ? nor ( that which fairer seem'd , ) my glittering gold ? did i at once my treasures all designe ? where are my robes ? my junkets ? and my wine ? my swarmes of friends ? like busy gnats , each one fill'd , and flowne off , all in an instant gone . where is that coast , where safety doth reside ? those bounteous fields with oliue blest , and vine ? those swelling hils , the lofty walkes of pride ? rich vales ? faire brooks , whose straying course , like mine , so pleasant seem'd , and downeward did decline ? in one dead sea are all my pleasures drown'd , all comforts wrackt , and neuer to be found ? for now false pleasures , that no sooner wed but were diuorc'd , no sooner gain'd but gone , hath my damnd'd soule , in errours night mis-led , lost the true treasures to the world vnknowne , the rich possession of a heauenly throne , with the blest vision of that forme diuine , where thousand sunnes of light and glory shine ! were fates so kind , as to the coasts of light to send me backe , and thread my life againe : o heauen , how for thy kingdome would i fight ! how striue , and climbe the blessed palme to gaine , in that high court of happinesse to raigne ! how should mine ages second course abound with fruits of grace , to be with glory crown'd ! my meat should be the dainties of the word , strongly concocted with the heate of zeale ; my wine , such as the bride-groome doth afford , my mirth , sweete heauenly mercies to reueale , and my whole age but one continued meale . so would i prooue a glutton then , and spend my lifes reuenue to that gratefull end . my garment should be innocence , as white as chastity could blanch it , spangled round with gold of pure example shining bright , embroidred with rich vertues on the ground , with constancies rare border fairely bound . so would i then be proud , and loath to hide from the worlds eyes such ornaments of pride . my house should be the hospitall of poore ▪ my barne their granary , my gold their rent ; still should the altars smoake , and on the floore of the blest temple should my knees be bent , mine eyes should flow , my beaten brest relent ; on heauens pure beauties would i fixe my heart , nor should the stroke of thunder make it start . thus to her load-starre should my soule incline , my breathed flesh still panting vp the hill ; my studies should be height of things diuine , my teacher , truth ; till happiest in my skill i did my heart with sacred wisedome fill , and knew the mysteries of heauen as well . as now ( alasse ! ) the misteries of hell. dire conscience ! what thunder broke thy rest . and did not dash thy prisoner to ayre ! how dost thou now lye worming in my brest , that raging hell doth not more grimly stare then thy wild lookes of horrour , and despaire ! how hast thou hung each action vpon times neglected file , and registred my crimes ! why dost thou twit me with voluptuous pride , how ill i spent the treasure of my time , my thoughts mis-centerd , all mine actions wry'd in falsest aimes ; yet in my pleasures prime , whose headlong course did steepest dangers climbe , wouldst neuer prompt me how this fall to shunne , whilst i to hell in full careere did runne ? as a high rocke , hung on the craggy side of some steepe mountaine , swelling with disdaine of the low region prostrate to his pride , shooke with an earth-quake , tumbling downe amaine with thundring terrour on the trembling plaine , that the tost aire from euery caue rebounds , and deafes the vales with loud confused sounds : so , hurried on , to ruine did i haste , whilst yawning fiends my funerals did yell , that on my treasures mount had pitcht so fast , as nought should shake me , ere i headlong fell ; so firmely , as a rocke , i seem'd to dwell , and rockt a sleepe in downy pleasure lay , 'till mischiefe rouz'd , and seaz'd her cursed pray . iniurious time , that vnto light doth bring the worst of things , yet me to darknesse sent ! cannot i plucke one feather from thy wing , recall one houre of thousands vainely spent , wherein i might my wretched age lament ? 't were worth a kingdome , wert thou now my friend , a dearer fauour time could neuer lend . then would i purge the venome of my heart , and beate my brest , that did the viper keepe ; with sharpe compunction euery sense should smart , my clouded braine with sad defluxion weepe , and all my sinnes lie drown'd in sorrowes deepe : so some few minutes might my losse repay , and crowne a blacke night with a ioyfull day . what heauy darknesse , highest lord of light , doth thus oppresse me in this dreadfull place ? ah! might i once enioy thy blisfull sight ! t' admire new worlds of wonder in thy face ! how were i happy in so high a grace ! once to behold , ( though then for euer blind , ) in one blest knot , all beauties sweete combin'd ! high-honour'd victours , ioyn'd in glorious quiuers to sing his praises , that your conquest crown'd , where hoasts of angels , like bright mounting fires , tread the dimn'd stars in measure to the sound ; whilst wretched i sighes , plaints , and cries confound , t' haue lost at once both crowne and state diuine , for pleasures base , for sinnes deceitfull shine ! if i haue mourn'd to see that prince of day , when the pale loue-sicke lady of the maine in a kind treason clipt his golden ray , but straight restor'd it to the world againe , how should mine eyes these bitter floods refraine , but weepe his absence , at whose glory bright a thousand sunny lampes their beauties light ? haue i not seene a daring vapour rise high into ayre , ambitious to ascend , but straight imprison'd in the cloudy skies , how it spittes lightning , roares , and seemes to rend those glittering curtaines , as at once to spend . the angry engines of hot heauen , to fright , and start old chaos from the deepes of night ? how then must i for euer damned thrall , barr'd from my blisse , and center of my rest , the soueraigne prize , and source of pleasures all ; that onely feast's the spirit , fill's the brest , in endlesse honours doth the soule inuest ; how must i here in woes , that know no bound , then the whole world a dearer soule confound ! those slumbering yeeres , i did in pleasure spend , why did they wake in death , in woe expire ? or , sith so soone they started to their end , stopping the torrent of my wild desire , why should my torments in this ruthlesse fire suruiue all ages , and my griefes amount to higher summes , then euer time shall count ? oft haue i knowne an exhalation trie the centers strength , and trembled to behold how it shooke mountaines , and dranke riuers dry . still thirsty of reuenge , as if it would ( for false imprisonment ) the earth haue rowl'd from her deepe seat , the massie base vp-blowne . and the huge frame to vaste confusion throwne . and doe i here , empal'd in floods of fire , that trembles to behold the farthest light , struggle with dying panges , and nere expire ; yet arm'd with rage , my miseries to right , confound not heauen , and earth in fell despight ; that i might see , though in ●he ruin'd skie , some sparkes of ioy , before all comfort die ? vp snaky vengeance , in a fiery storme bring on thy furies , all the cursed band ; i shall out-face thee in thy vgliest forme ; shake all thy whippes , and kindle euery brand , thou shalt not fright , nor force me from my stand : let me , that here all hoasts of heauen defie , thy stygian troopes , all plagues infernall trie . come griesly torturers of ruthlesse hell , my coale-blacke scorpions , ( i● no blacker art hath charm'd your rage , that chain'd in darknesse dwell , ) fixe all your stinges in center of my heart , with poinant anguish strike through euery part ; and where more strong some vitall force remaines , set to your tortures , sharpen all my paines . o for some pyramid , to proudest fame rear'd high as babell , on whose mounting spire , ( sith i must perish in a cursed flame , ) like some dire meteor streaming blood and ire , i might stand centred in this hellish fire , that with hot fury might his axell burne from the maine globe and all to cinders turne . 't were worth my ruine 'mongst the starres to fall , like lucifer shot headlong for his pride ; to see the bolts of vengeance grind the ball of the curst earth , benighted nature slide to her first dungeon , and all creatures hide their formes in darkenesse ; 't were a sport to make confusion shout , and hell with laughter shake . but whither runnes my madnesse ? how i raue ? must woe and mischiefe euer be my theame ? still must i call for death , yet keepe the graue ? through rage and anguish must i still blaspheame , and fry , and freeze , with heat , and cold extreame ? still must i howle at heauen , and bite my chaine , and gnash my teeth through horrour of my paine ? were i more yeeres then time hath minutes spent , or this burst frame would into atomes fly , in all the plagues , deepe hell could ere inuent , adiudg'd to languish , and vnpitied lie ; yet lastly liue , or , lost in darkenesse , die : still were my hope a halcyon , to appease these angry stormes , and calme these boiling seas . were the hot engines , all that euer flew with red-wing'd lightning , to my torture cast ; vnto more flames , then euer aetna threw , were i condemn'd and yet releas'd at last , when thousand myriads of slow yeeres were past : 't w●re yet a solace , that , in darkesome night of heauiest woes , would shew my sorrowes light . but ( oh the griefe ! ) this euer-raging fire , which the incensed breath of heauen doth feed , th' immortall death , that on my heart doth tire , this cursed heart , that euermore must bleed , how farre it doth the direst thought exceed ! how quite confound me in a state of woe , that onely hell is deepe enough to know ! but stay , what wonders doe mine eyes behold ? what strange impressions in so high a spheare ? two sunnes at once embeam'd with flaming gold ? rather two saints , that in that state appeare ? what thrones they hold ? what palmes in triumph beare ? what diademes they weare ? what roabes , that shine ( not like my purple , but ) like rayes diuine ? 't is abraham , for faith so farre renown'd , with that saint-begger , was so low debas'd with wants and sores , but now with glory crown'd . blest lazarus ! how highly is he grac'd ! with how deare armes of amity embrac'd ! his life 's poore stocke he might with comfort spend , that was assur'd of such a bosome-friend . i will assay what mercy raignes aboue that with some truce affliction may befriend . deare patriarch , if paine may pittie moue , if sorest throwes , that euer heart did rend , if heauiest sorrowes may so high ascend , to a sad captiue curst to blackest woe with fauour shine , and some sweet comfort show . thou that , enthron'd vpon the golden poles , dost drinke rich nectar from th' i●mortall spring to thy ioy'd children there triumphant soules , ( so may fresh armies serue thy heauenly king , and vnto thee glad newes of conquest bring , ) doe not in honours happy court disdaine a wretches plaint , the language of my p●ine . let from thy bosome lazarus descend , with one cold droppe my burning tongue to slake , one droppe of water on his fingers end : for ( oh ! ) my torments in this fiery lake , at whose dread name the peccant soule should quake , who can expresse ? my sorrowes boundlesse are , as are thy ioyes , and both beyond compare . for cursed sodome didst thou strongly pleade , when ore their sinnes incensed vengeance hung ; but more dire droppes this goary heart hath bled , then on those heads the flaming tempest flung , a hotter storme broyles this bewailing tongue : then let thy pitty to my plaints awake , and on my woes some deare compassion take . he ended ; when , as if the spheares had rung some tune-full change , or thunder learn'd to chide in milder language , or some cherub sung ; with powerfull voyce , that hell to silencety'd , from his high throne the patriarch repli'd , whose sacred words , first steept in heauenly dew , thus from his lippes in golden vollies flew . what change is this ? what wonder strikes mine eare ? art thou the man that did supinely sleepe on pleasures couch , vnto the world so deare , that now , benighted in th' infernall deepe , dost thus ra●e out thy sorrowes , howle , and weepe ; while i scorn'd wretch , that at thy gates did pine , doth in full orbe of heauenly glory shine ? where 's now your power , you , that proudly could lead your blind goddesse in a golden chaine ? where now your roabes so gorgeous to behold ? your mounts of gold rais'd in your worldly raigne ? of friends and parasites your pompous traine ? did all like leaues , fly with your flitting breath , and leaue you naked in that storme of death ? fond prodigall to spend an age of gold , and act at last a woefull beggers part , when nought auailes thy sorrowes to vnfold ! a thousand times vnhappy that thou art , that ' boue thy dish wouldst neuer raise thy heart , when mercy smil'd vpon thee from the skies , how canst thou now lift vp those wretched eyes ? doe but thy times of pleasure now record , that didst no god , but gluttony , confesse ; for whom thy house a temple did afford , whose altar was thy table of excesse , which still the fattest sacrifice did presse ; the hallowed water was delicious wine , the fire , thy lust , that neuer did decline . amongst thy cuppes , with rosy garlands crown'd , cens'd with perfumes , in princely purple drest , all cares extinct , all sorrowes deepely drown'd , still didst thou sit , becalmd with ease and rest , mirth in thy face , and solace in thy brest ; but as for heauen , it was ( a pole ) to high for thy bruite sense , that would to pleasure fly . on basest earth was centred all thy rest , that drossy masse , expos'd to lowest scorne ; which how it seemes like some foule wormy nest , of nature quite abandon'd and forelorne , clos'd in the thicket of sharpe rending thorne , whose prickles , cares , whose leaues , deceitfull arts . and stony fruits are hard vnfruitfull hearts ? 't is but a field , where sinne corruption sowes , where euery breaths infection blastes an eare , against the graine where euery creature goes : yet on this sandy base , that nought will beare , how high thou didst thy bold ambition reare , whose honour 'fore the thunder-clap of death was but a flash , and vanisht with thy breath ? looke how a porcpisce , in the boyling maine , ioy●d with the newes of some tempestuous blast , playes in the waues , as in the winds disdaine ; while the poore sea-man sadly climbs his mast , folds vp his sailes , and in his frights agast heaues his pale eyes these powers to implore , to waft his light barke to the restfull shore : so , let high heauen , that with a piercing beame disclouds each thought , his wrathfull forehead bend : still wouldst thou wallow in full pleasures streame : let poore pin'd lazarus all day extend his bloodlesse hands and throate with clamours rend : yet , as thy heart had from some rocke bin hew'd , nor storme it fear'd , nor calme of pitty shew'd . now shall thy iudge thy cruelty requite , and strike that fire from out thy flinty brest , shall to his glory lend a forced light : nor shall the throwes of anguish euer wrest the tune-full heart , with heauenly vertue blest , nor sinne still trumph , but too late shall thinke vengeance nere sleepes , though iustice seeme to winke still , still ingulfed in that brimstone-flood , that rowles about those griesly vaults of night , shalt thou bewai●e that lost eternall good , whereof this saint enioyes the ioyfull sight , a plenilune of neuer-waining light , whose very glimpse would cleare all clouds of woe , and make to life dead seas of sorrow flow . behold this bower , rear'd so high aboue those iarring elements their heate and cold , those cloudy tents , that with the wind remoue , or restlesse orbes with rapid motion rowl'd : no earth quake vndermines this happiest hold , vpon these battlements no tempest fals , no thunder batters these imperiall wals. it is that pallace , built to lasting ioyes , into whose height the king of glory goes , that in his hand the mundane globe doth poize , and to the blest a world of pleasure showes ; to whom he doth rich diademes dispose , that here , ( as pendant on the golden threads of their pure liues , ) adorne their happy heads . wall'd all with iasper is this lofty bower , which , as his base , vnualued gemmes vphold ; the porters , angels high in place and power ; each gate , a pearle of bright celestiall mould ; the pauement , starres , fixt in eternall gold ; roof'd , as with siluer , with condensed flame of glorious light , that filles th' immortall frame . in dazeling splendour of ten thousand dayes shines the high monarch , that all glory lends , sunning all treasures in those precious rayes , on whom the heauenly hierarchie attends , as on whose throne all vitall ioy depends . in his pure beames let flights of angels soare , and with presented crownes all kings adore . pay worlds of nations tribute to this king , that doth their states in happines inuest ; let his high prayses with the sunne take wing , and cleare the firmament from east to west . great glorious lord , by all thine armies blest ; thou , in whose hand i see that golden reed , measure my heart , and let my zeale proceed . pure maiesty , that mayst all crownes refine ! thrise hallowed flame of light , of life , of loue ! bright orbe of grace , that doth to glory shine ! high treasurer of honours stor'd aboue ! circle , and center vnto all that mooue ! natures sweet organist ! thy highest straine what voyce can reach , to sing thy happi'st raigne ? one beame of thine out-shines a world of light , one call would start corruption from the graues , one glance would cleare the cloudy brow of night , one nod becalme the oceans surging waues , one smile send sorrow sighing to his canes , one altar-sparke of thine in lightlesse hell would kindle day , and all the shades dispell . of heauens rich beauties to the rauisht sight one mirrour here all treasures doe reflect , one globe all beames of glory doth vnite , one load-starre all the voyagers direct , one soueraigne power in safety all protect , one banquet here both soules and senses feasts , and filles ▪ and feeds , nor euer cloyes the guests . the ten-fold curtaine of these azure spheares serues but to vaile this arke from fleshly eyes ; but when her head the soule exultant reares , with open wings where heauenly glory flies , what wonder doth her faculties surprize ! how doth she here extend her powers wide to drinke in pleasures from the boundlesse tide ! a glittering ocean of cleare wauing glasse melts from the throne of maiesty diuine , that edens floods in purenesse doth surpasse , where seuerall droppes the galaxy out-shine , that , mixt , would change the brackish waues to wine , and the blacke lake , where sodome erst did burne , to precious streames of liquid crystall turne . so , when the planets louely prince doth fixe his dazeling beauties on some spongy cloud , where the braue beames in gorgeous colours mixe , the rorid vapor of such honour proud , to be in heauen so gloriously embow'd , dissolues in ioy , and 'bout the burning skies in siluer droppes the melting treasure flies . here the glad pilgrime , crown'd with lasting wealth , viewes his bath'd limbes from euery blemish cleare . nor cares to weed the wonted fields for health : here mounts that tree , whose flourish all the yeere for sacred guests doth soueraigne banquets beare , in whose rich tast delicious pleasure flowes into all formes , and heauens all sweetnesse showes . not angels dainties in the desert shar'd , nor honied milke of cana'ns flowery brest , haue with this plants rare delicates compar'd ; vnder whose shadowes sleepes eternall rest with ioyes surcharg'd , of treasur'd hopes possest : who tast this fruit the serpent haue beguil'd , nor with foule lusts their shiny soules defil'd . no thirst nor hunger shall their ioyes deuoure , no wanes of sorrow shall their browes enfold , no boisterous storme their vernant prime defloure ; where beauty knowes not age , nor age makes old . o wondrous change of base inglorious mould ! blest soules , that in afflictions roughest maine wracking their sinnes , this heauenly hauen gaine ! here are no pageants to inuite the sight , no syren-songs to rocke the slumbering eare , no generous wines t' exalt the appetite , no odorous fumes that spirits wont to cheare , no amorous claspe to draw affection neare ; and yet a fulnesse , where all faire and sweet , all lines of life , all pathes of pleasure meet . a glorious triumph with high honours blest , an aire of harmony that filles the quires , a rich rare banquet , an ambrosiacke feast , a sweet perfume that with no time expires , a ioy sublim'd in loues high sacred fires , a pleasures maze , an ocean , where to drowne is depth of blisse , a kingdome and a crowne . harke , how these hero's , that in honour'd quest of higest blisse did to this mount aspire , shout out their ioyes , with language not exprest ; how zealous dauid , clear'd with heauenly fire , shrilles out his ditties to his golden lyre ; whilst the rapt angells with immortall layes make vp the musicke , and their makers praise . here may the souldier , that with painefull march did to such height of happinesse ascend hang vp his armes in this triumphall arch . and treasures share , that time shall neuer spend : the sea-sicke voyager let hither bend a dextrous course ; though now he plow the maine , a bounteous haruest shall reward his paine . who euer noone with midnight did compare , a hallowed temple with a pestred roome , the beames of maiesty with clouds of care , a marriage-chamber with a fatall tombe , or to the spacious world the narrow wombe ; let him to heauen all earthly ioyes oppose , and all his lines in deepes of wonder lose . were i againe to walke the worldly round , a thousand hopefull isa'cs would i slay , till with deare blood i had the mountaines drown'd , to gaine one glimpse of this eternall day ; which might my faythfull sonnes but once suruay , how would they impe their hearts with fleete desire to mount this pitch , and to these ioyes aspire ! what is lifes winter to this spring of yeeres , but a loose meteor in fraile beauties skies , disperst with sighes , and dropt away in teares ? 't is but a flourish 'fore the fall prize , a knot of miseries , that death vnties : and what desire 's so impotent , so base , t' adore a cloud , when heauen presents his face ? in his prime vertues did the world consist ; all pretious bounties did the earth afford , which off that stage the banefull serpent hiss'd in all the wealth her ample wombe doth hord were man ensphear'd , and of great nature lord : were he new stampt , and all his powers , am'd by his sleepe fall , in straight perfection fram'd ; were all the sweets , that euer zephyre blew , wrapt in one cloud , and for his solace brought ; all fruits and flowers , that in eden grew , vvere they distill'd for his delicious draught ; vvere euery sense with highest rapture caught ; vvere his cleare heart to heauen erected right to measure heights of ioy , and pure delight : yet were the ioyes of that delightfull state , ( though freed from bonds of misery and paine , from times vicissitude , and stroke of fate , ) but as poore rivelets to the bondlesse maine of these high pleasures , but as scattred graine to these large fields whose haruest doth abound , that all the yeere is with rich plenty crown'd , if with iust wonder mortall eyes behold one rising planet his refulgent grace , vvrapping the new-borne day in sheets of gold , all heauen enflaming with his loueliest face ; vvhilst from his throne he doth in conquest chace vsurping darkenesse , that with mournfull night , wing'd with blacke vapours , sadly takes her flight : vvhat height of rapture doth the soule surprize , to see the sun-shine of ten thousand dayes , vvith all the splendour of th' illustrious skies , meet in full circle with vnited rayes , that to the veiw all heauenly treasures layes ! how shall this glory blesse with vitall light those longing eyes , that hither bend their sight ! into one pandect were the spheares compil'd , with tropickes claspt , with hemicycles bound ; were for my penns the angells winges despoil'd : mine inke , this ocean , pretious and profound ; my characters , new starres , of heauenly sound ; should i more leaues then euer autumne shooke with wonders fill , in this celestiall booke : yet should i scarce these treasur'd ioyes vnfold , in whose rich fulnesse lazarus doth flow , and farre beyond all flight of time shall hold ; whilst thou , damn'd glutton , in excesse of woe shalt surfet still , nor health , nor comfort know : thou wouldst not giue one crumme all heauen to gaine , nor maist thou hope one droppe to ease thy paine . from this bright mount , where happinesse doth sit , ' boue earthly change and heauenly motion plac'd , to the deepe darkenesse of th' infernall pit , the distance large , the latitude is vast , nor euer embassie betwixt them past : cast is their lot , vnchanged rests their state , that once haue past the broad , or narrow gate . droppe out thine eye-balls in a briny shower , and beat thy heart , that would no sooner mourne : though vast eternity shall time deuour , and in one flame the generall machine burne , still shall thy wheele of torment sharply turne , when thou hast wearied all the starres in sky , and sands on earth , to summe thy sorrowes by . here clos'd the musicke of that heauenly tone ; when , as in depth of hinnons gloomy vale , some wretched infant on the altar throwne , the bloody priests with sacred horrours pale , ( whilst the poore dying birth did shrieke and waile , ) rais'd high their noise , and hideously did wound the eares of heauen , that on the mischiefe frown'd : 'mongst thousand thralls to plagues and tortures sent so wail'd the epicure , more deepe distrest ; thrise did he cracke his chaines , and thrise he rent the clinging snakes from off his goary brest ; what wild despaire could to his thought suggest he taught his rage : and thus , with flaming breath , gaspt in the panges of euerlasting death . o gulfe of horrour ! poison of my fate ! o depth of woe , that neuer thought could gage ! o waight of misery ! o dolefull state ! how quencht my comfort ! and how hot this rage of torment , which no pittie doth asswage ! ah that a creature frozen in despaire these flames should ' bide , and not dissolue to aire curst that i am , how can my heart containe so vast a sorrow ? will the ioyfull day of gracious mercy neuer dawne againe ? wrackt is my hope ? and to this desert bay will my lost comfort neuer find the way ? must i for anguish euer howle among these hideous fiends , and gnaw this banefull tongue ? woe to the authours of this wofull state , that poison'd nature with contagious seed : woe to the wombe , where first i tooke my fate , why did it not some snake , or scorpion breed ? woe to the nurse did such a monster feed , and not some panther from the desert sent , that piece-meale might her cursed corps haue rent . woe to the light , that first my life descri'd : fate strike each minute of that hatefull day : that ominous circuit when the sunne doth ride , let him in cloudy darkenesse loose his way , and to the farthest frozen regions stray : that with his heat those icy mountaines steepe may melting flow , and seeme my woes to weepe . when first i suckt the poysons of the world , why drew i not destruction from the skies ? why were not sheetes of flaming sulphur hurl'd vpon my cradle ? nor did mischiefe rise in earthly damps to blast my hatefull eyes , that neuer fixt on heauen ? how sadly slow was vengeance , arm'd to strike the deadly blow ? dread lord , that mounted on the radiant spheares dost as the dust the cloudy vapours raise , let thy blacke whirlewinde , that the mountaines teares , wracke me at once , and drowne these dolefull layes , teare , tosse , driue , loose me in thy stormy waies : thou , that mou'st all things , vnto nothing turne the cursedst brand , that in these flames doth burne . thou , that with swiftest embassie dost send the dreadfull lightning from the darkned skie , o let thy fierce cloud-bursting vengeance rend through deepest hell , and in thy tempest flye my fiery soule , but straight flash out and dye : that i may once more see thy glorious light , though then to vanish into endlesse night . thus all in vaine , as 'gainst both tide and wind , my sorrow sailes , as euery sigh doth driue : but of fiue brethren , which i left behind , vvhose pride and luxury doth mine suruiue , vvhat shall become ? if here they once arriue , how sharply will their miseries rebound vpon my heart , and gall each bleeding wound ? dearest of saints , that art diuinely stil'd the friend of god , befriend his image so , as vnto these with worldly soile defil'd to let thy lazarus ▪ with a message goe , and vnto them this depth of danger show ; how for those sinnes , that feed their lewd desires , i pine , thirst , burne in these vnquenched fires . let him to light this horrid darknesse bring , these sulph'rous floods , and fell tormentours rage , that they may seeme to feele these serpents sting ; let him the glory of heauens ample stage and beauty blaze , that feares no dint of age ; that burning then with heauenly loue they might these flames preuent , and find that blisfull light . natures first light , sayd abraham , displaies a sacred shine , that cleares the darkest mind , and beautifies her sphere with heauenly rayes : this be their prospect ; be they nere so blind , they may in her the great creator find : religions noble seed , that rarely growes in fields of flesh , in euery brest she sowes . she as a volume doth her worke bestow , in euery race of creatures drawes a line ; each plant her leaues doth for their learning show , and not an asteri●ske doth faintly shine in heauens high front , but is a marke diuine : no worme , weede , pebble wants his natiue worth , but creepes , growes , rests to set his authour forth . these roabes of state , the high imperiall skies , powdred with starres , what dulnesse doth behold ; and not the greatnesse of that king descries , that in these vestures doth the world enfold ? who sees the sunne enthron'd in burning gold , and not the father of all heauenly light , that doth aduance this mirrour to the sight ? the wrath of heauen who feeles and trembles not ? who knowes his armoury with terrors stor'd , his wild-fire , lightning , and his thunder-shot , his burning lance , his dart , and blazing sword , kindled and brandisht by his powerfull word ; who heares on high th' embatteled tempests roare , and fals not downe the great god to adore ? who viewes the earth in airy ballance waigh'd , with all her of-spring on that ample floore , with riuers caru●d , with minerals in-laid ; who sees the ocean with his scaly store , his watery mountaines rowling to the shore ; and doth not thence in high reflection moue a heauenly beame vnto this throne aboue ? those wondrous powers of the subtile soule , that with deepe thoughts vnto the center flies , but in an instant mounts aboue the pole , and linkes a chaine of causes to the skies , may they not learne her to be heauenly wise , to know where rest and happinesse are plac'd , and thither bend her motion , thither hast ? but that so various ●and so vast a frame , as the maine orbe , so many turnes should last , still kept in motion , still remaines the same , with euery wheele so firme , each pinne so fast , that not a ioynt is wrench'd , nor part displac●d ; how can it not the soule transported mooue to pay the heauenly tributes , feare and loue ? lik a great watch , whose maker is the spring , is natures frame , that euery shortest houre should strike the soule , and make it loudly ring : and sound the praises of th' all-mouing power , that thus inuites her to his heauenly ●ower , thus in each creature , like inferiour kings , by picture wooes , and all to knowledge brings . but his owne language may thy brethren heare , from heauens high region doth his voyce resound ; the temple and the synagogues are neare , to these alone is their attention bound ; plant they their feete vpon the hallowed ground , whence let the flames of ardent zeale arise ; so shall they cleare their sinnes , and climbe the skies . let them the volumes of great moses turne , and learne what high iehouah did ordaine , when to match heauen the cloudy mount did burne , thunder and trumpet did confound amaine th' embattled terrours , that earth shooke againe ; thus to enflame and strike with sacred aw each mortall brest , t' embrace th' eternall law. let them behold the prophets heauenly flight , those towering eagles , that their eyes to prooue pierc'd to the brightest sunne , the lord of light , that the darke soule illumines from aboue : those from the mountaine could the cloud remooue , and let in sight to mysteries profound ; truth is their spirit , happinesse their sound . there is that antidote that foyles the graue , to cleare eternity there shines the way ; 't is by that booke the almighty iudge doth saue ; it is that port of light , that opens day , the powerfull influence that doth conuay life to the soule , the happy seed that springes with humblest growth , but highest glory brings . there may they tast on stony tables set that precious food , that time shall neuer wast ; though fiercest tyranny from hell were fet , and with the world her cruelty should last : where death stood sentinell this word hast past , and as the sunne , ( but with more heate and light , ) shall cleare the world , nor euer yeild to night . there may they see in antique leaues enrowl'd that gracious charter , granted from aboue ; there may they faire theosophy behold , ennobled by her serpent , and her doue ; there may they reach linckt by diuinest loue the sacred vertues , as a chaine let downe , t' exalt the soule to her celestiall crowne . great worke of truth , whose structure doth excell ! canon of iustice , that to lowest ground beats downe the forts of sinne , and batters hell ! organ of mercy ! how for euer bound is this blest quire to its celestiall sound , that hath repair'd those ruines wrought by pride , and all these thrones with kingly states suppli'd ! the warbling murmurs of the siluer floods , the numerous swarmes that on fresh hybla light , the whistling gales that fanne th' arabian woods , the swannes high rapture at his lowest flight , strike not an accent of that sweet delight , that in this message of deare heauen is found , whose euery note doth precious musick sound . build all by that , as by a rule of gold , their liues faire structure ; in the mirrour bright let them the soules each lineament behold , and dresse her beauties by that heauenly light , which vnto all , that trauell day or night through the worlds desert to this promis'd land , doth for a cloud , and fiery piller stand . the lampes of heauen , and light ambitious fire let planet-strooken persia still adore , nor higher let her sunne-burnt zeale aspire ; her eagles ayd let fighting thebes implore ; fall babylon her mighty whale before ; on monsters memphis doate , and deepe in ground seeke her greene gods , in euery garden found . let the blinde ethnickes , barr'd from happier lights , thus forge their gods in phans●es least diuine , and wrong religion with vnhallowed rites : those clearer soules , that vnto heauen encline , must aime at god in his directing line : vnto his precepts must they upright stand , or headlong fall , and feele his dreadfull hand , as in a straight 'mongst rockes , and shelues , and sands is man emplung'd , nor happy course can steere ; but on the mount his great directour stands , giues him his word , he shall finde safety nea●e ; when if he headlong rush , nor care to heare , what hope remaines him , or what reason why , but he should split , and wracke , and sinke , and die ? god , rich in goodnesse doth his bounties showre on euery creature : but with ample flood his precious blessing vpon man doth powre : man that , vnkinde , forsakes that soueraigne good , leaues the sweete fountaine for th' infectious mud , and iustly beares his wraths eternall weight , whose awefull law his wilfull lust did sleight . deepe in a prison full of wormes and snakes lies every soule , to hopelesse bondage sold , but on the patient , god compassion takes , and striues to raise her from that noysome sold : where if she faile to fixe her faythfull hold on present ayd , what future end remaines saue endlesse sorrows , plagues , and woes , and paines ▪ then let thy brethren , purg'd from fowle excesse , from banefull pride , and brutish cruelty , to safer paths their needfull steps addresse : let them to heauens blest oracles apply a chaster eare , and fixe a faythfull eye on those high hopes , whereof the heauenly lord assures the soule by truths eternall word . there flowes that spring , that with a current faire through rockes of cruelty doth passage find , through hils of pride , through vallies of despaire , through vaults of ignorance in darknesse blind , through mines of auarice with hell conioyn'd : through euery soile doth happily conuay his precious streames , and cleares his narrow way . there may they drinke , not surfet need to feare , and bath securely , though in flouds profound ; 't is that their sinnes foule leprosie will cleare , will cure the vlcers of their soules vnsound , and ' swage the rancour of that festred wound , which the curst serpent with a banefull sting did erst inflict on natures tender spring . let them that faire , that facile meanes embrace , on sacred truth , that firme foundation , stay ; and that deare lord so sweet in gifts of grace , that with his loues fresh flowers doth aray the naked world , and strewes the heauenly way , let them aboue the clouds his mercies raise , and fill their mouths with his immortall praise . thus if the treasure● of their age they spend , lightned of sinne that heauen cannot sustaine , they to these thrones of glory shall ascend : but , be their dayes extinct in pleasures vaine , wha● but eternall darkenesse shall remaine ? vvhile their loath'd bodies feed the wormie graue , their soules shall waile in that infernall eaue . here in a floud of anguish , sadly broke , the damned miscreant more deepely drown'd , 'mongst teares and cries , and sobbing sorrowes spoke : alasse ! though moses should himselfe expound his holiest lawes , they would but s●eig●● his ●ound , at least no faith , no 〈◊〉 would be len●● ▪ on deafned eares is musicke vainely spent . how oft the sword of vengeance did we see brandisht ag●inst our luxury , and pride , voluptuous surfets , lust , and tyranny ? yet to our hearts all passage still deni●d , all threats and terrours did our height deride : not all th' aegyptian mischiefes were of force our loue-sicke hearts from pleasure to diuorce . but from the horrours of this gastly caue , or from those mansions of eternall rest , should some strange legate , lately sent to graue , returne , to tell what wretched soules vnblest to deepest plagues and torment were opprest ; or what high ioyes their painefull cares repay , that vpward striue , and keepe the heauenly way : then would they , sure , their sinfull heart discusse , and , pierc'd with griefe , their wretchednesse lament ; had they no hearts , but rockes of caucasus fixt in their breasts , they could not but relent with melting sorrow for their dayes mispent : should such a messenger such newes relate , they would beleeue , nor doubt th' eternall state. no more , reply'd the father-saint againe , then if blind errour , straid from lightlesse hell , with bold delusion should presume to faine , what summes of angels from their stations fell . and what , vnchang'd , in brightest glory dwell , how neare the world his finall period hies , or what more deepe in misty darkenesse lies . those sacred sages , that to heauen did lend new light , that clear'd all misteries diuine , that into leaues did golden truth extend , and vnto god drew soules with euery line , haue open set so full , so rich a mine of pretious weal●h , as may each soule suffice , that at iust rate doth heauenly treasures prize . so strong is truth , that hath all fates withstood , such arteries of life it doth display , such nerues of power , veines of deerest blood , of precious soule th'vnualued debt to pay ; so brightly shines that pure celestiall ray , sent from the fountaine of supernall light , that springes the day , and cleares the cloudy night ? that who against such euidence offend , such waight of sense , such maiesty despise , vvould not to stranger embassies attend , though some pale prisoner from the graue should rise , and rippe vp hells blacke bosome 'fore their eyes : nere will they credit what the tru●● imparts , whose brests are ston'd with such obdurate hearts . should heauen cracke thunder , till the melting skies should droppe their starres , and threat an endlesse night ; whilst , ioy'd with mischiefe , grimmest hell should rise , with all her plagues and tortures brought to light ; that from the horrours of the dismall sight the sunne should start , and runne his golden head in pitchy cloudes , whilst day to darkenesse fled : yet would the senslesse earth as soone relent , and weepe new springs for hopelesse humane kind , as impious man his blackest crimes lament , that had become with beames of knowledge blind , nor the high way to happinesse would find : the key of grace that should the heart vnlocke when sinne excludes , it is but vaine to knocke . as heauens high court , so is that humbler way , that thither tends , bestarr'd with wondrous light , which through the world their vitall beames display : god to his pallace euery soule invites ; whilst man , regardlesse of celestiall sights , neglects his call , and barres vp euery sense , as bent to keepe each heauenly blessing thence . tyrant of nature , from his height depos'd , to drowne his proud dust in a maine of teares ! what he●●sh poison hath his senses clos'd , that , when high god doth from the burning spheares denounce hot vengeance , neyther sees nor heares , nor feares his frowne , all creatures else doth awe , that with prone homage serue the heauenly law ? were he not fiercer then the sauage flockes , were he not colder then the stormy ayre , were he not harder then the flinty rockes , or prouder then th' aspiring cedars are ; he would with shame or sorrow quite despaire , to finde himselfe more stupid growne then these wilde beasts , cold blasts , hard stones , and haughty trees . had those first mortals , in the deluge drown'd , but diu'd to hell , and shortly rose againe , to tell sad newes , what woefull change they found , to those proud builders vpon shinar plaine ; had they desisted from attempts so vaine ? no , their fond thought had meant their babell high'r farther to climbe from that infernall fire . had those swift legates , those celestiall scouts , whom lots blest roofe with ioy did entertaine , onely of torments told those impious routs , nor burnt them downe to more infernall paine ; what had they done , but with more fell disdaine incenst their iusts , that heauen did most oppose ? so fire , allaid , more strong , more raging growes . what swarmes of insects , stormes of flaming haile , what pitchy fogges , what waters sadly dy'd , what sores , what deaths stearne aegypt did assaile , that had those heauenly messengers defi'd , ere they could bend the stubborne tyrants pride , who dauntlesse stood , as gainst the waues a rocke , that proudly seemes their foaming rage to mocke ? looke how a vessell , neare some wrackfull strand , ●usht by the rage of some impetuous blast vpon an ambush of soft swallowing sand , whilst to her ayd the weeping surges hast still lower sinkes , and strikes more deepely fast ; nor from that bed of ruine ere doth rise , but in one graue both drown'd , and buried lies : so whilst fraile mortals , in that worldly maine , where thousand syrens chaunt their sweete deceit , doe wildly float in waues of errors vaine ; though on their crimes the heauenly heralds beate with strokes redoubled , and sharpe vengeance threate ; yet sinke they will , ( where heauen his ●●nd withdrawes , ) in sinnes , as sands , to hels deuouring iawes . as stony tables , humane hearts containe the heauenly law , that euery soule commands : and must be broke , before they firme remaine , brooke by contrition , knockt with mornefull hands , for sinnes vnnumbred , as the libian sands : else , be their breasts inscribed nere so deepe , as rockes their gemmes , they vselesse treasure keepe . not all the sweetes of eloquence , distill'd from precious flowers : not all the charmes of art , that euer soule with so●t affection fill'd : not hels dire terrours , nor the threatfull dart of stearnest death can moue the sinners heart , when ( sicke of wickednesse ) he senselesse growes , and saddest symptomes of destruction showes . that glorious monarch , at whose dread command swift heauen recoiles , earth to her center riues , he that lockes hell , and chaines th' infernall band : he , he it is , that frees from heauiest gyues the pittied thrall , and gasping wretch reuiues : 't is he , whose power numb'ds the hand of death , that else strikes home nor leaues a liuing breath . that lord , that doth to euery humane spheare reason , and will , as luminaries lend , as duller planets , plants the senses there , directs their motions to their happiest end : a headlong race else greatest sophies send to blacke confusion : though aloft they dwell , and shine neare heauen , their shades decline to hell. thus farre my dreame , vsurping reasons seate , playd in the working current of my blood : when in loud thunder , after scorching heat , i starting found my phansie in a wood : a key-cold gelly on my temples stood , a stupid darknesse did be cloud my braine , and starke , as death , did euery limbe remaine , like the pale thracian comne from shades below , i seemd a stranger to the face of light : yet found my way vnto that towne to goe , fain'd by the poets song , and bloody fight , my soules quicke iourney speedily to write : that this deepe dreame , vntill my latest sleepe , might in my minde a cleare impression keepe . finis . the lady pecunia's journey unto hell with her speech to pluto, maintaining that she sends more soules to hell then all his fiends: with pluto's answer and applause. crouch, humphrey, fl. - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason .f. [ ]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing c thomason .f. [ ] estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; : f [ ]) the lady pecunia's journey unto hell with her speech to pluto, maintaining that she sends more soules to hell then all his fiends: with pluto's answer and applause. crouch, humphrey, fl. - . sheet ([ ] p.) : ill. printed for john clarke, at the signe of the flowre-de-luce, neare the hospitall gate in smithfield, london : . verse - "great pluto, prince of hell, i come to thee,". annotations on thomason copy: "january "; the ' ' in the imprint has been crossed out and replaced with a " ". reproduction of the original in the british library. eng hell -- poetry -- early works to . greed -- poetry -- early works to . a r (thomason .f. [ ]). civilwar no the lady pecunia's journey unto hell, with her speech to pluto, maintaining that she sends more soules to hell then all his fiends: with plu crouch, humphrey d the rate of defects per , words puts this text in the d category of texts with between and defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion the lady pecunia's journey unto hell , with her speech to pluto , maintaining that she sends more soules to hell then all his fiends : with pluto's answer and applause . i lady pecunia , mistress of the mint , am riding unto hell all in a print . the fiends dance for joy pecunia's banisht . great pluto , prince of hell , i come to thee , to give account what hath been done by mee : when all your fiends ( great pluto ) did small good in bringing soules to hell , i understood , i sent you thousands , who my wayes then trod , that honour'd me , as i had been their god ; forgot their prayers , neglected their owne soules , and all for love of me , poore simple fooles ! and many of them too ( such is their case ) they cannot rest untill they see my face ; nay , when they are in bed , so kinde they bee , they cannot sl●ep for thinking then of me , the clergy mourns , my absence oft doth grieve 'em , till i come double handed to relieve 'em . which of your feends can do more feats than i ? i can foole conscience , make the guiltless die , pull justice from her seat , and free the guilty , make the impure seem pure , though ne're so filthy . the lawyer will not plead the subjects case , without he sees lady pecunia's face : such is their love to me , and such my might , th●t when a cause is bad , i make it right . the judge himselfe doth know i speak but truth ; for i have made them knaves , even from their youth : nay , many mortals are such simple elves , that for my sake they will forswear themselves , d●mn their owne soules , and all for love of me , so over loving , and so kinde they be , the great church of s. pauls , i le have it down , though it were once a place of great renown , the wood , the sead , the stones , which some count trash , in time may yield the common-wealth some cash : kings cannot war , nor make their foes afraid , nor make their swords drink bloud without my aid . i can bewitch the prudent , spoyle devotion , with promise of some wealth , and high promotion . i ruine towns , and make the slave rebell , and after send the rebels souls to hell . some think the poet for applause doth sing , when for my sake he undertakes this thing ; a cup of sack doth make his spirits glad , but without me there 's no sack to be had : of all men living he cares least for mee , for a rich poet who did ever see ? my slver-hooke can never bring him in , though many years about it i have bin : i have lookt here about me pritty well . yet i can see no poets here in hell . and so great lord i have no more to say , all living men but poets me obey . pluto's answer . lady ▪ quoth pluto , i do honour thee , for sending of so many souls to mee ; thou shalt be call'd the lady of the earth , as i was prince of th'aire before thy birth : though thou canst do but little good in hell , send souls to me , and that shall do as well , with that there was a fearfull noyse in hell , the hellish fiends began for to rebell , 'cause pluto took lady pecunia's part , his subjects from their loyalty did start , the hellish fiends at him exceptions took ; murther spoke first with fearfull angry look : shall i ( quoth murther ) slighted be , great lord , who have destroyd so many by the sword ? how many men have i made , for your good , most barbarously to shed each others bloud ? have i not made the brother kill the ●●other , the little infant murther'd by the mother ? have i not made the man to kill the wife , and made the woman end the husbands life ? what mischiefe have i left undone in towns ? with bloudy hands and feet trampled on crowns . tell me what mischiefe i have left undone to advance you : and will you dote upon , and honour this great lady 'bove us all , who to raise you do make so many fall ? brother revenge , now speak , is this not true ? how many men have faln by me and you ? then came revenge with hands all dipt in bloud , and said , great prince , if it be understood , murther and i have done best service now , to inlarge hell under command of you : how many duels have ve i made men fight , and kill each other in revenge and spite ? how many women have i witches made , and to revenge their cause lent them my aid ? what is 't but i can doe ? you know it well , i have brought thousands to the pit of hell . nay then quoth lust , i pray iet me come in , for i have made more men and women sin then either of you both : you kill and slay ; but i bring souls to hell an easie way : i tempt men from the dunghill to the crown , and bring them unto hell in beds of down ; i iull them so asleep with pleasures rate , till they 'r in hell they know not where they are : i tempt the wanton woman day by day ; the idle man can hardly say me nay : i with provoking meats can please their pallats , and strengthen nature with voluptuous sallats : my name is lust ; 'c is i can doe these things , and with faire maids deceive the greatest kings . you see ( great prince ) by what is here exprest , i have done more for hell then all the rest . thou vaporing fool , quoth pride , 't is i must raigne , thou waitst on every pander , whore , and queane ; i rule in princes courts , 't is i alone that can advance the peasant to the throne , and if ambition render him a crowne , we finde a way to pull the peasant down : new fashions day by day i doe invent , to please the humorist and male content . i into barbers shops do creep , and there invent white powder to perfume the haire ; and so with that , and such like simple toyes , i make them looke just like millers boyes : i make the oyster woman leave her bawling , and weare gold lace , a thing beyond her calling . not without me quoth money , by your leave , for without me none can go fine and brave . with that the fiends on lady pecunia fell , and cast her in great fury out of hell : and since she 's come againe , thus stands the case , she makes division still in every place . o love not money then so well , that sends so many souls to hell . humphrey crovvch . london , printed for john clarke , at the signe of the flowre-de-luce , neare the hospitall gate in smithfield , . sighs from hell, or, the groans of a damned soul discovering from the th of luke the lamentable state of the damned : and may fitly serve as a warning-word to sinners, both old and young, by faith in jesus christ, to avoid the same place of torment : with a discovery of the usefulness of the scriptures as our safe conduct for avoiding the torments of hell / by john bunyan. bunyan, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) sighs from hell, or, the groans of a damned soul discovering from the th of luke the lamentable state of the damned : and may fitly serve as a warning-word to sinners, both old and young, by faith in jesus christ, to avoid the same place of torment : with a discovery of the usefulness of the scriptures as our safe conduct for avoiding the torments of hell / by john bunyan. bunyan, john, - . the second edition. [ ], p. printed for f. smith ..., london : [ ?] date of publication suggested by wing. pages - misprinted - . imperfect: pages faded with some loss of print. reproduction of original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng hell. future punishment. christian life. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion sighs from hell : or , the groans of a damned soul. discovering from the th of luke , the lamentable state of the damned . and may fitly serve , as a warning-word to sinners , both old and young , by faith in jesus christ , to avoid the same place of torment . with a discovery of the usefulness of the scriptures , as our safe conduct for avoiding the torments of hell . by john bunyan . the second edition london , printed for f. smith at the elephant and castle without temple barr. at s . bound . the authour to the reader . friend , because it is a dangerous thing to be walking towards the place of darkness and anguish : and again , because it is ( notwithstanding ) the journey that most of the poor souls in the world are taking , and that with delight and gladness , as if there was the onely happiness to be found ; i have therefore thought it my duty ( being made sensible of the danger that will befall those that walk therein ) for the preventing of thee , ( o thou poor man or woman ) to tell thee , by opening this parable , what sad success those souls have had , and are also like to have , that have been , or shall be , found persevering therein . we use to count him a friend that will forewarn his neighbour of the danger , when he knoweth thereof , and doth also see , that the way his neighbour is walking in , doth lead right thereto ; especially when we think that our neighbour may be either ignorant , or careless of his way . why friend , it may be , nay twenty to one but thou hast been , ever since thou didst come into the world , with thy back towards heaven , and thy face towards hell ; and thou , either through ignorance , or carelessness ( which is as bad , if not worse ) hast been running full hastily that way ever since . why ? i beseech thee put a little stop to thy earnest race , and take a view of what entertainment thou art like to have , if thou do indeed and in truth persist in this thy course . thy way leads down to death , and thy steps take hold on hell , prov. . . it may be the path indeed is pleasant to the flesh , but the end thereof will be bitter to thy soul. hark , dost thou not hear the bitter cryes of them that are but newly gone before ? saying , let him dip the tip of his finger in water , and cool my tongue , that is so tormented in this flame : luke . dost thou not hear them say , send one from the dead to prevent my father , my brother , and my fathers house from coming into this place of torment ? shall not then these mournfull groans pierce thy flinty heart ? wilt thou stop thine ears , and shut thy eyes ? and wilt thou not regard ? take warning , and stop thy journey before it be too late . wilt thou be like the silly flie , that is not quiet , unless she be either intangled in the spiders web , or burned in the candle ? wilt thou be like the bird that hasteth to the snare of the fowler ? wilt thou be like that simple one named in the . of proverbs , that will be drawn to the slaughter by the cord of a silly lust ? o sinner , sinner , there is better things than hell to be had , and at a cheaper rate by the thousand part than that ! ( o there is no comparison ) there is heaven , there is god , there is christ , there is communion with an innumerable company of saints and angels : hearthe message then that god doth send , that christ doth send , that saints do bring ; nay , that the dead do send unto thee ; i pray thee therefore that thou wouldst send him to my fathers house , if one went to them from the dead , they would repent . how long ye simple ones , will you love simplicity ? and ye scorners delight in scorning , and ye fools hate knowledg ? turn you at my reproof , and behold , saith god , i will po●r out my spirit unto you , i will make known my words unto you . i say , ●ear this voice , o silly one , and turn and live thou sinfull ●●ul , lest be make thee hear that other saying : but , because i have called , and you have refused , i have stretched out my hand , and no man regarded , i also will laugh at your calamity , and mock when your fear cometh . o poor soul , if god and christ did wis● thee for thine harm , it would be another matter ; then if thou didst refuse , thou mightest have some excuse to make ▪ or fault to find , and ground to make delays : but this is for thy profit , for thy advantage ; for the pardoning of thy si●s , the salvation of thy soul , the delivering of thee from hell fire , from the wrath to come , from everlasting burnings , into favour with god , christ , and communion with all happiness , ( that is so indeed . ) but it may be thou wilt say , all that hath been spoken to in this discourse , is but a parable , and parables are no realities . i could put thee off with this answer , that though it be a parable , yet it is a truth , and not a lie , and thou shalt find it so too , to thy cost , if thou shalt be found a slighter of god , christ , and the salvation of thy own soul. but secondly , know for certain , that the things signified by parables , are wonderfull realities . o what a glorious reality was there signified by that parable ! the kingdom of heaven is like to a net that is cast into the sea , &c. signifying , that sinners of all sorts , of all nations , should be brought into gods kingdom , by the net of the gospel . and o how real a thing shall the other part thereof be , when it 's fulfilled ! which saith , and when it was full , they drew it to shore , and put the good into vessels , but threw the bad away , matth. . , . signifying the mansions of glory that the saints should have , and also the rejection that god will give to the ungodly , and to sinners . and also that parable , what a glorious reality is there in it ! which saith , except a corn of wheat fall to the ground and die , it abideth alone ; but if it die , it doth bring forth much fruit , joh. . . to signifie , that unless jesus christ did indeed spill his blood , and die the cursed death , he should abide alone ; that is , have never a soul into glory with him ; but if he died , he should bring forth much fruit , that is , save many sinners . and also how real a truth there was in that parable , concerning the jews putting christ to death ! which the poor dispersed jews can best experience to their cost ; for they have been almost ever since a banished people , and such as have had gods sore displeasure wonderfully manifested against them , according to the truth of the parable , matth. . v. . to . o therefore , for jesus christ's s●ke , do not slight the truth , because it is discovered in a parable ; for by this argument thou mayest also , nay thou wilt slight almost all the things that our lord jesus christ did speak ; for 〈◊〉 spake them for the most part ( if not all ) in parable . why should it be said of thee , as it is said of some , these things are spoken to them that are without in parables , that seeing they might not see , and that hearing they might not understand , luke . . i say , take heed of being a quarreller against christ's parables , lest christ also objecteth against the salvation of thy soul at the judgment day . friend , i have no more to say to thee now , if thou dost love me , pray for me , that my god would not forsake me , nor take his holy spirit from me ; and that god would fit me to do and suffer , what shall be from the world or devil inflicted upon me . i must tell thee , the world rages , they stamp and shake their heads , and fain they would be doing : the lord help me to take all they shall do with patience , and when they smite the one cheek , to turn the other to them , that i may do as christ hath bidden me ; for then the spirit of god , and of glory shall rest upon me . farewell . i am thine , to serve in the lord jesus , john bunyan , sighs from hell : or , the groans of a damned soul. luke the th . verse . &c. verse there was a certain rich man , which was cloathed in purple , and fine linnen , and fared sumptuously every day . verse and there was a certain beggar , named lazirus which was laid at his gate full of sores ; verse and desiring to be fed with the crumbs , which fell from the rich mans table : moreover the dogs came and licked his sores . verse and it came to pass , that the beggar died , and was carried by the angels into abrahams bosome : the rich man also dyed , and was buried . verse and in hell he lift up his eyes , being in torments , and seeth abraham afar off , and lazarus in his bosome : verse and he cryed , and said , father abraham , have mercy on me , and send lazarus , that he may dip the tip of his finger in water , and cool my tongue ; for i am tormented in this flame . verse but abraham said son , remember that thou in thy life time receivedst thy good things , and likewise lazarus evill things ; but now he is comforted , and thou art tormented . verse and besides all this , between us and you , there is a great gulf fixed , so that they which would passe from hence to you , cannot : neither can they pass to us , that would come from thence . verse then he said , i pray thee therefore father , that thou wouldest send him to my fathers house . verse for i have five brethren , that he may testifie unto them , lest they also come into this place of torment . verse abraham saith unto him , they have moses and the prophets , l●t them hear them . verse and he said , nay , father abraham ; but if one went unto them from the dead , they will repent . verse and he said unto him , if they hear not moses and the prophets , neither will they be perswaded , though one rose from the dead . verse . this scripture was not spoken by our lord jesus christ , to shew you the state of two single persons onely , ( as some through their ignorance of the drift of christ in his parables , do dream ) but to shew you the state of the godly and ungodly to the worlds end ; as is clear to him that is of an understanding heart . for he spake them to the end , that after generations should take notice thereof , and fear , lest they also fell into the same condition . now , in my discourse upon these words , i shall not be tedious , but as briefly as i may , i shall pass through the several verses , and lay you down some of the several truths contained therein : and the lord grant that they may be profitable , and of great advantage to those that read them , or hear them read . the and verse also , i shall not spend much time upon , onel● give you three or four short hints , and so pass to the next verses ; for they are the words i do intend most especially to insist upon . the ▪ , and ● , verses ●un thus , there was a 〈◊〉 rich man ▪ which was cloathed in purple and s●●e 〈◊〉 and fared delici●●sly 〈◊〉 sumptuously everyday . and there was a certain beggar named lazarus , which was laid at his gate full of force , &c. . if these verses had been spoken by jesus christ , and no more all the world would have gone 〈◊〉 to have cast a wrong interpretation on 〈…〉 , if jesus had said onely thus much , there was a certain rich man that fared sumptuously daily and a certain beggar laid at his gate full of sores . the world would have made this conclusion of them , the rich man was the happy man. for at the first view , it doth represent such a thing . but take all together , ( that is ) read the whole parable , and you shall find , that there is no man in a worse condition then he , as i shall clearly hold forth afterward . . again , if a man would judge of men according to outward appearance , he shall oft●●●●● take his mark ●miss . here is a man to outward appearance , appears the only blessed man ; bet●e● by half then the beggar , in as much as he is rich , the beggar poor ; he is well cloathed , but peradventure the beggar is naked ; he hath good food , but the beggar would be glad of dogs meat ( and he desired to be fed with the crumbs that fell from the rich mans table ; ) the rich man fares well every day , but the beggar must be glad of a bit when he can get it . oh! who would not be in the rich mans state ? a wealthy man , sorts of new suits , and dainty dishes every day : enough to make one , who minds nothing but his belly , and his back , and his lusts , to say , oh that i were in that mans condition ! oh that i had about me , as that man had ! then i should live a life indeed ; then should i have hearts ease good store ; then i should live pleasantly , and might say to my soul , soul , be of good chear , eat , drink and be merry , luke . . thou hast every thing plenty , and art in a most blessed condition . i say this might be , i , and is the conclusion with them that judge according to outward appearance . but if the whole parable be well considered , you will see , luke . . that that which is had in high estimation with men , is an abomination in the sight of god. and again , joh. . , , . that condition that is the saddest condition , according to outward appearance , is oft times the most excellent ; for the beggar had ten thousand degrees the best of it , though to outward appearance , his state was the saddest ; from whence we shall observe thus much . . that those who judge according to outward appearance , do for the most part judge amiss . joh. . . . that they who look upon their outward enjoyments to be tokens of gods special grace unto them , are also deceived , rev. . . for as it is here in the parable , a man of wealth , and a child of the devil may make but one person ; or a man may have abundance of outward enjoyments , and yet be carryed by the devils into eternal burnings , luke . . but this is the trap in which the devil hath caught many thousands of poor souls , namely , by getting them to judg according to outward appearance , or according to gods outward blessings . do but ask a poor carnal covetous wretch , how we should know a man to be in a happy estate ; and he will answer , those that god blesseth , and giveth abundance of this world unto ; when for the most part they are they that are the cursed men . alas , poor men ! they are so ignorant , as to think , that because a man is increased in outward things , and that by a small stock , therefore god doth love that man with a special love , or else he would never do so much for him , never bless him so , and prosper the work of his hands . ah poor soul ! it is the rich man that goes to hell . and the rich man dyed , and in hell , mark , in hell , he lift up his eyes , &c. methinks to see how the great ones of the world will go st●n●●ing up and down the streets sometimes , it makes me wonder . surely they look upon themselves to be the only happy men , but it is because they judg according to outward appearance ; they look upon themselves to be the only blessed men , when the lord knows , the generality are left out of that blessed condition . not many wise men after the flesh , not many mighty , not many noble are called , cor. . . ah! did they that do now so br●g , that no body dare scarce look on them , but believe this , it would make them hang down their heads , and cry , o give me a lazarus's portion . i might here enlarge very much , but i shall not ; only thus much i shall say to you that have much of this world ; have a care that you have not your portion in this world ; take heed that it be not said to you hereafter , when you would very willingly have heaven . remember in your life time you had your good things , in your life time you had your portion , psalm . . and friend , thou that seekest after this world , and desirest riches , let me ask this question , wouldest thou be content that god should put thee off with a portion in this life ? wouldest thou be glad to be kept out of heaven with a back well cloathed , and a belly well filled with the dainties of this world ? wouldest thou be glad to have all thy good things in thy life time , to have thy heaven to last no longer then while thou dost live in this world ? wouldest thou be willing to be deprived of eternal happiness and felicity ? if you say no , then have a care of the world and thy sins ; have a care of desiring to be a rich man , lest thy table be made a snare unto thee , psal. . . lest the wealth in this world do bar thee out of glory . for as the apostle saith , they that will be rich do fall into temptation , and a snare , and into many foolish and hurtfull lusts , which drown men in perdition and destruction , tim. . . thus much in general , but now more particularly . these two men here spoken of ( as i said ) do hold forth to us the state of the godly and ungodly : the beggar holdeth forth the godly , and the rich man the ungodly . there was a certain rich man , &c. but why are the ungodly held forth under the notion of a rich man ? . because christ would not have them look too high , as i said before , but that those who have riches should have a care , that they be not all their portion , jam. . , , . tim. . . . because rich men are mostly able to the devils temptations ; are most ready to be puft up with pride , stoutness , cares of this world , in which things they spend most of their time , in lusts , drunkenness , wantonness , idleness , together with the other works of the flesh , for which things sake , the wrath of god commeth upon the children of disobedience , col. . . . because he would comfort the hearts of his own , which are most commonly of the poorer sort , but god hath chosen the poor , despised and base things of this world , cor. . . should god have set the rich man in the blessed state , his children would have concluded , being poor , that they had no share in the life to come . and again , had not god given such a discovery of the sad condition of those that are for the most part rich men ; we should have had men conclude absolutely , that the rich are the blessed men . nay , albeit the lord himself doth so evidently declare , that the rich ones of the world are for the most part in the saddest condition , yet they through unbelief , or else presumption , do harden themselves , and seek for the glory of this world , as though the lord jesus christ did not means as he said : or else that he will say more than shall assuredly come to pass : but let them know , that the lord hath a time to fulfill that he had a time to declare , for the scripture cannot be broken , joh. . . but again , the lord by this word doth not mean those are ungodly , who are rich in the world , and no other , for then must all those that are poor , yet graceless and vain men be saved , and delivered from eternal vengeance ; which would be contrary to the word of god , which saith , that together with the kings of the earth , and the great men , and the chief captains , and the mighty men , there are bondmen or servants , and slaves , that cry out at the appearance of the almighty god , and his son jesus christ to judgment , rev. . . so that though christ doth say , there was a certain rich man , yet you must understand he meaneth all the ungodly , rich or poor . nay , if you will not understand it so now , you shall be made to understand it to be so meant at the day of christs second comming , when all that are ungodly shall stand at the left hand of christ with pale faces , and guilty consciences , with the vials of the almighties wrath ready to be powred out upon them . thus much in brief touching the th verse . i might have observed other things from it , but now i forbear , having other things to speak of at this time . verse . and there was a certain beggar named lazarus , which was laid at his gate full of sores . this verse doth chiefly hold forth these things . . that the saints of god are a poor contemptible people . there was a certain beggar . if you understand the word beggar , to hold forth outward poverty , or scarcity in outward things , the saints of the lord , for they are for the most part , a poor , despised , contemptible people . but if you allegorize it , and interpret it thus , they are such as beg earnestly for heavenly food ; this is also the spirit of the children of god , and it may be , and is a truth in this sence , though not so naturally gathered from this scripture . . that he was laid at his gate full of sores . ] these words hold forth the distempers of believers , saying , he was full of sores ; which may signify the many troubles , temptations , persecutions , and afflictions in body and spirit which they meet withal while they are in the world ; but also the entertainment they find at the hands of those ungodly ones , who live upon the earth . whereas it is said , he was laid at his gate full of sores . mark , he was laid at his gate , not in his house , that was thought too good for him , but he was laid at his gate full of sores . from whence observe , that the ungodly world do not desire to entertain and receive the poor saints of god into their houses . if they must needs be somewhere near unto them , yet they shall not come into their houses : shut them out of doors , if they will needs be near us , let them be at the gate . and he was laid at the gate full of sores . . observe , that the world are not at all touched with the afflictions of gods children , for all they are full of sores ; a despised , afflicted , tempted , persecuted people , the world doth not pitty ; no , but rather labour to aggravate their trouble , by shutting them out of doors ; sink , or swim , what cares the world , they are resolved to disown them , they will give them no entertainment ; if the lying in the streets will do them any good ; if hard usage will do them any good ; if to be disowned , rejected , and shut out of doors by the world will do them any good , they shall have enough of that , but otherwise no refreshment , no comfort from the world. and he was laid at his gate full of sores . verse . and desiring to be fed with the crumbs which fell from the rich mans table : the dogs came also , and licked his sores . by these words our lord jesus doth shew us the frame of a christians heart , and also the heart and carriage of worldly men towards the saints of the lord : the christians heart is held forth by this , that any thing will content him while he is on this side glory . and he desired to be fed with the crumbs , the dogs meat , any thing . i say , a christian will be content with any thing , if he have but to keep life and soul together , ( as we use to say . ) he is content , he is satisfied , he hath learned , if he hath learned to be a christian , to be content with any thing , as paul saith , i have learned in whatsoever state i am , therewith to be content . he learns in all conditions to study to love god , to walk with god , to give up himself to god ; and if the crumbs that fall from a rich-man's table will but satisfie nature , and give him bodily strength , that thereby he may be the more able to walk in the way of god ; he is contented . and he desired to be fed with the crumbs that fell from the rich man's table . but mark , he had them not , you do not find that he had so much as a crumb or a scrap allowed unto him . no , then the dogs will be beguil'd , that must be preserved for the dogs . from whence observe , that the ungodly world do love their dogs better then the children of god. you will say that 's strange . it is so indeed , yet it is true , as will be clearly manifested ; as for instance . how many pounds do some men spend in a year on their dogs , when , in the mean while , the poor saints of god may starve for hunger . they will build houses for their dogs , when the saints must be glad to wander , and lodge in dens , and caves of the earth , heb. . . and if they be in any of their houses for the hire thereof , they will warn them out , or eject them , or pull down the house over their heads , rather then not rid themselves of such tenants . again , some men cannot go half a mile from home , but they must have dogs at their heels ; but they can very willingly go half a score miles , without the society of a christian. nay , if when they are busie with their dogs , they should chance to meet a christian , they would willingly shift him if they could . they will go on the other s●●e of the hedge or the way , rather than they will have any society with him ; and if at any time a child of god should come into an house where there are but two or three ungodly wretches , they do commonly wish either themselves , or the saint , out of doors ; and why so ? because they cannot down with the society of a christian : though if there come in at the same time a dog , or a drunken swearing wretch , which is worse than a dog , they will make him welcome , he shall sit down with them , and partake of their dainties . and now tell me , you that love your sins and your pleasures ; had you not rather keep company with a drunkard , a swearer , a strumpet , a thief ; nay , a dog , than with an honest-hearted christian ? if you say , no : what means your sowr carriage to the people of god ? why do you look on them , as if you would eat them up ? yet at the very same time , if you can but meet your dog , or a drunken companion , you can fawn upon them , take acquaintance with them , to the tavern or ale-house with them , if it be two or three times in a week : but if the saints of god meet together , pray together , and labour to edifie one another , you will stay till dooms-day , before you will look into the house where they are . ah friends , when all comes to all , you will be found to love drunkards , strumpets , dogs , any thing ; nay , to serve the devil , rather than to have loving and friendly society with the saints of god. moreover , the dogs came and licked his sores . ] here again you may see , not onely the afflicted state of the saints of god in this world , but also , that even dogs themselves , according to their kind , are more favourable to the saints , than the sinful world ; though the ungodly will have no mercy on the saints , yet it is ordered so that these creatures , dogs , lions , &c. will. though the rich man would not entertain him into his house , yet his dogs will come , and do him the best good they can , even to lick his running sores . it was thus with daniel , when the world was mad against him , and would have him thrown to the lions to be devoured , the lions shut their mouths at him , ( or rather the lord did shut them up ) so that there was not that hurt befel to him , as was desired by the adversaries , dan. . and this i am persuaded of , that would the creatures do as some men would have them , the saints of god should not walk so quietly up and down the streets , and other places , as they do . and as i said before , so i say again , i am persuaded , that at the day of judgment many mens conditions and carriages will be so laid open , that it will evidently appear , they have been very merciless , and mad against the children of god ; insomuch , that when the providence of god did fall out so , ●s to cross their expectations , they have been very much offended thereat , as is very evidently seen in them who set themselves to study , psal. , . how to bring the saints into bondage , and to thrust them into corners , as in these late years . and because god hath in his goodness ordered things otherwise , they have gnashed their teeth thereat . hence then let the saints learn , not to commit themselves to their enemies , beware of men , matth. . . they are very merciless men , and will not so much favour you , ( if they can help it ) as you may suppose they may . nay , unless the over-ruling hand of god , in goodness , do order things contrary to their natural inclination , they will not favour you so much as a dog. vers. . and it came to pass , that the beggar died , and was carryed by the angels into abraham's bosome : the rich man also died and was buried . the former verses do briefly hold forth the carriage of the ungodly in this life toward the saints . now this verse doth hold forth the departure both of the godly and the ungodly out of this life . where he saith , and it came to pass , that the beggar died , and was carryed into abraham's bosome ▪ and the rich man died also . ] the beggar dyed , that represents the godly : and the rich man died , that represents the ungodly : from whence observe ; neither godly nor ungodly must live always without a change either by death or judgment ; the good man died , and the bad man died ; that scripture doth also back this truth , that good and bad must die , marvellous well , where it is said , and it is appointed to men once to die , and after that the judgment , heb. . . mark , he doth not say it is so , that men by chance may die , which might beget in the hearts of the ungodly , especially some hope to scape the bitterness of it : but he saith , it is a thing most certain , it is appointed . mark , it is appointed for men once to die , and after that the judgment . god hath decreed it , that since men have fallen from that happy estate that god at the first did set them in , they shall die , rom. . . now when it is said the beggar died , and the rich man died ; part of the meaning is , they ceased to be any more in this world ; i say ▪ partly the meaning , but not altogether . though it be altogether the meaning when some of the creatures die , yet it is but in part the meaning , when it is said , that men , women , or children die ; for there is to them something else to be said more than barely a going out of the world : for if when unregenerate men and women die , there were an end of them , not onely in this world , but also in the world to come , they would be happy over they will be now ; for when ungodly men & women die , there is that to come after death , that will be very terrible to them ; namely , to be carried by the angels of darkness from their death-beds to hell , there to be reserved to the judgment of the great day , when both body and soul shall meet , and be united together again , and made capable to undergo the uttermost vengeance of the almighty to all eternity . this is that i say , which doth follow a man ( that is not born again ) after death ; as is clear from that in pet. . , . where before speaking of christ , being raised again by the power of his eternal spirit , he saith by which , that is , by that spirit he went and preached to the spirits in prison : but what is the meaning of this ? why thus much ; that those souls who were once alive in the world , in the time , or days in which noah lived , being disobedient in their times to the calls of god , by his spirit in noah , for so i understand it , was according to that which was foretold by that preacher deprived of life , and overcome by the flou● , and are now in prison . mark , he preached to the spirits in prison ; he doth not say , who were in prison , but to them ( in ) that is , now in prison , under chains of darkness , reserved , or kept there , in that prison , in which now they are , ( ready , like villains in the jayl , to be brought before the judgment seat of christ at the great day ) : but of this i shall speak further by and by . now if this one truth , that men must die and depart this world , and either enter into joy , or else into prison , to be reserved to the day of judgment , were believed , we should not have so many wantons walk up and down the streets as there do ; at least it would put a mighty check to their filthy carriages , so that they would not , could not walk so basely and sinfully as they do . belshazzer , notwithstanding he was so far from the fear of god as he was , yet when be did but see that god was offended , and threatned him for his wickedness , it made him hang down his head , and knock his knees together , dan. . , . if you read the verses before , you will find he was careless , and satisfying his lusts in drinking , and playing the wanton with his concubines . but so soon as he did perceive the finger of an hand , writing , then ( saith the scripture ) the king's countenance was changed and his thoughts troubled him ; so that the joynts of his loins were loosed , and his knees smote one against another . and when paul told felix of righteousness , temperance , and judgment to come , it made him tremble . and let me tell thee ( soul ) whosoever thou art , that if thou didst but verily believe that thou must die , and come into the judgment , it would make thee turn over a new leaf . but this is the misery , the devil doth labour by all means , as to keep out other things that are good , so to keep out of the heart as much as in him lies , the thoughts of passing from this life into another world ; for he knows , if he can but keep them from the serious thoughts of death , he shall the more easily keep them in their sins , and so from closing with jesus christ , as job saith , their houses are safe from fear , neither is the rod of god upon them . which makes them say to god , depart from us , for we desire not the knowledg of thy ways , vers . . because there is no fear of death , and judgment to come , therefore they do put off god and his ways , and spend their days in their sins ; and in a moment , that is , before they are aware , go down to the grave , ver . . and thus it fared also with the man spoken of in luk. . . the man , instead of thinking of death , he thought how he might make his barns bigger : but in the midst of his business in the world , he lost his soul before he was aware : supposing that death had been many years off . but god said unto him , thou fool , thou troublest thy self about things of this life , thou puttest off the thoughts of departing this world , when this night thy soul shall be taken from thee . o● , this night , they , that is , the devil will fetch away thy soul from thee . and here it comes to pass , mens not being exercised with the thoughts of departing this life , that they are so unexpected to themselves and their neighbours , taken away from the pleasures and profits ; yea , all the enjoyments they busie themselves withall while they live in this world. and hence it is again , that you have some in your towns and cities , that are so suddainly taken away , some from haunting the ale-house , others from haunting the where-houses , others from playing and gaming , others from the cares and covetous desires after this world , unlooked for as by themselves , or their companions . hence it is also , that men do so wonder at such tidings as this , there is such an one dead , such an one is departed ; it is because they do so little consider , both the transitoriness of themselves and their neighbours : for had they but their thoughts well exercised about the shortness of this life , and the danger that will befal such as do miss of the lord jesus christ , it would make them more wary and sober , and spend more time in the service of god , and be more delighted and diligent in enquiring after the lord jesus , who is the deliverer from wrath to come , thes. . . for , as i said before , it is evident , that they who live after the flesh in the lusts thereof , do not really and seriously think on death , and the judgment that doth follow after , neither do they indeed endeavour so to do ; for did they , it would make them say with holy job , all the days of my appointed time will i wait till my change come , job . . and , as i said before , that not onely the wicked , but also the godly have their time to depart this life . and the beggar died . the saints of the lord , they must be deprived of this life also , they must yield up the ghost into the hands of the lord their god ; they must also be separated from their wives , children , husbands , friends , goods , and all that they have in the world. for god hath decreed it : it is appointed , namely , by the lord , for men once to die , and we must appear before the judgement seat of christ. as it is cor. . , . but it may be objected , if the godly do die as well as the wicked , and if the saints must appear before the judgment seat as well as the sinners ; then what advantage have the godly more then the ungodly , and how can the saints be in a better condition then the wicked ? answ. read the th verse over again , and you shall find a marvellous difference between them , as much as is between heaven and hell , everlasting joy , and everlasting torment ; for you find , that when the beggar died , which represents the godly , he was carried by the angels into abrahams bosom , or into everlasting joy ; psal. . but the ungodly are not so , but are hurried by the devils into the bottomless pit , drawn away in their wickedness : prov. . . for he saith , and in hell he lift up his eyes . when the ungodly do die , their misery beginneth ; for then appear the devils , like so many lions , waiting every moment till the soul depart from the body . sometimes they are very visible to the dying party , but sometimes more invisible ; but always this is certain , they never miss of the soul , if it do die out of the lord jesus christ , but do hale it away to the prison , as i said before , there to be tormented , and reserved until that great and general day of judgment , at which day they must body and soul , receive a finall sentence from the righteous judge , and from that time be shut out from the presence of god , into everlasting woe and distress . but the godly , when the time of their departure is at hand , then also are the angels of the lord at hand ; yea , they are ready waiting upon the soul to conduct it safely into abrahams bosom . i do not say , but the devils are oft times very busie doubtless , and attending the saints in their sickness ; i , and no question but they would willingly deprive the soul of glory . but here is the comfort , as the devils come from hell to devour the soul , ( if it be possible ▪ at its departure ) so the angels of the lord come from heaven , to watch over and conduct the soul ( in spite of the devil ) safe into abrahams bosome . david had the comfort of this , and speaks it forth for the comfort of his brethren . psal . . saying , the angel of the lord encampeth round about them that fear him , and delivereth them . mark , the angel of the lord encampeth round about his children , to deliver them . from what ? from their enemies , of which the devil is not the least . this is an excellent comfort at any time , to have the holy angels of god to attend a poor man , or woman ; but especially , it is comfortable in the time of distress ▪ at the time of death , when the devils beset the soul with all the power that hell can afford them . but now it may be , that the glorious angels of god do not appear at the first , to the view of the soul ; nay , rather hell stands before it , and the devils ready , as if they would carry it thither . but this is the comfort , the angels ●o always appear at the last , and will not fa●l the soul , but will carry it safe into abrahams bosom . ah friend● ▪ consider , here is an ungodly manupon his death-bed , and he hath none to speak for him , none to speak comfort unto him ; but it is not so with the children of god , for they have the spirit to comfort them . here is the ungodly , and they have no christ to pray for their safe conduct to glory , but the saints have an intercessor . john . . here is the world , when they die , they have none of the angels of god to attend upon them ; but the saints have their company . in a word , the unconverted person when he dieth , he sinks into the bottomless pit . but the saints , when they die , do ascend with , and by the angels , into abrahams bosom , or into unto unspeakable glory . luke . . again , it is said , that the rich man when he died , was buried , or put into the earth ; but when the beggar died , he was carried by the angels into abrahams bosome . the one is a very excellent stile , where he saith , he was carried by the angels into abrahams bosome ; it denotes he excellent condition of the saints of god , as i said before ; and not onely so , but also the preciousness of the death of the saints in the eyes of the lord , psal. . . that after , generations may see how precious in the sight of the lord , the death of his saints is , when he saith , they are carried by the angels into abrahams bosom . thus many times , the lord adorneth the death and departure of his saints , to hold forth unto after generations , how excellent they are in his eyes . it is said of enoch , that god took him ; of abraham , that he died in a good old age ; of moses , that the lord buried him ; of elijah , that he was taken up into heaven ; that the saints sleep in jesus ; that they die in the lord ; that they rest from their labour ; that their works follow them ; that they are under the altar ; that they are with christ ; that they are in light ; that they are to come with the lord jesus , to judge the world. all which sayings signifie thus much , that to die a saint , is very great honour and dignity . but the ungodly are not so . the rich or ungodly die , and are buried , he is carried from his dwelling to the grave , and there he is buried , hid in the dust ; and his body doth not so fast molder and come to nought there , but his name doth stink as fast in the world : as saith the holy scripture , the name of the wicked shall rot . and indeed , the names of the godly are not in so much honour after their departure , but the wicked and their names , do as much rot . what a dishonour to posterity , was the death of balaam , agag , achitophel , haman , judas , herod , with the rest of their companions . thus the wicked have their names written in the earth , and they do perish and rot , and the name of the saints do cast forth a dainty savour to following generations : and that the lord jesus doth signifie where he saith , the godly are carried by the angels into abrahams bosom . and that the wicked are nothing worth ; where he saith , the ungodly die and are buried . verse . and in hell he lift up his eyes , being in torment , and seeth abraham afar off , and lazarus in his bosom . the form●● verse speaks onely of the departure of the ungodly out of this life , together , with the glorious conduct that the godly have into the kingdom of their father . now our lord doth shew in this verses partly , what doth , and shall befall to the reprobate after this life is ended , where he saith , and in hell he lift up his eyes . ] that is , the ungodly after they depart this life , do lift up their eyes in hell. from these words , may be observed these things . . that there is an hell for souls to be tormented in , when this life is ended . mark , after he was dead and buried . in hell he lift up his eyes . . that all that are ungodly , and do live and die in their sins , so soon as ever they die , they go into hell : he died , and was buried . and in hell he lift up his eyes . . that some are so fast asleep , and secure in their sins , that they scarce know well where they are , till they come into hell , and that i gather from these words , in hell he lift up his eyes . he was asleep before , but hell makes him lift up his eyes . as i said before , it is evident , that there is an hell for souls ; yea , and bodies too , to be tormented in after they depart this life , as is clear . first , because the lord jesus christ that cannot lie , did say , that after the sinner was dead and buried , in hell he lift up his eyes . now if it be objected , that hell is here meant the grave , that i plainly deny . first , because there the body is not sensible of torment or ease ; but in that hell , into which the spirits of the damned depart , they are sensible of torment , and would be very willingly freed from it , to enjoy ease , which they are sensible of the want of ; as is clearly discovered in this parable . send lazarus , that he may dip the tip of his finger in water , to cool my tongue . secondly , it is not meant the grave , but some other place , because the bodies , so long as they lie there , are not capable of lifting up their eyes , to see the glorious condition of the children of god , as the souls of the damned do . in hell he lift up his eyes . thirdly , it cannot be the grave , for then it must follow , that the soul was buried there with the body , which cannot stand with such a dead state as is here mentioned ; for he saith , the rich man died ; that is , his soul was separated from his body . and in hell he lift up his eyes . if it be again objected , that there is no hell but in this life , that i do also deny , as i said before ; after he was dead and buried , in hell he lift up his eyes . and let me tell thee , o soul , whoever thou art , that if thou close not in savingly with the lord jesus christ , and lay hold on what he hath done , and is doing in his own person for sinners , thou wilt find such an hell after this life is ended , that thou wilt not get out of again for ever and ever . and thou that art wanton , and dost make but a mock at the servants of the lord , when they tell thee of the torments of hell , thou wilt find , that when thou departest out of this life , that hell , even the hell which is after this life , will meet thee in thy journey thither , and will with its hellish crew give thee such a sad salutation , that thou wilt not forget it to all eternity , when that scripture comes to be fulfilled on thy soul , in isa. . . hell from beneath is moved for thee , to meet thee at thy coming : it stirreth up the dead for thee , even all the chief ones of the earth : it hath raised from their thrones all the kings of the nations . all they , that is , that are in hell shall say , art thou become weak as we ? art thou become like unto us ? o sometimes when i have had but thoughts of going to hell , and considered the everlastingness of their ruine that fall in thither ; it hath stirred me up rather to seek to the lord jesus christ , to deliver me from thence , than to slight it , and make a mock at it . and in hell he lift up his eyes . ] the second thing i told you , was this , that all the ungodly that live and die in their sins , so soon as ever they depart this life , do descend into hell. this is also verified by the words in this parable , where christ saith , he died and was buried , and in hell he lift up his eyes . as the tree falls , so it shall lie , wh●●●er it be to heaven or hell , eccl. . . and as christ said to the thief on the cross , this day shalt thou be with me in paradise . even so the devil in the like manner may say unto thy soul , tomorrow shalt thou be with me in hell . see then what a miserable case he that dies in an unregenerate state is in ; he departs from a long sickness to a longer hell ; from the gripings of death to the everlasting torments of hell . and in hell he lift up his eyes . ah friends ! if you were but your selves , you would have a care of your souls ; if you did but regard , you would see how mad they are that slight the salvation of their souls . o what will it profit thy soul to have pleasure in this life , and torments in hell , mark . . thou hadst better part with all thy sins and pleasures , and companions , or whatsoever thou delightest in , than to have soul and body to be cast into hell . o then , do not now neglect our lord jesus christ , lest thou drop down to hell , heb. . . consider , would it not wound thee to thine heart , to come upon thy death-bed , and instead of having the comfort of a well-spent life , and the merits of the lord jesus christ , together with the comforts of his glorious spirit : to have , first , the sight of 〈◊〉 ill-spent life , thy sins flying in thy face , thy conscience uttering it self with thunder-claps against thee , the thoughts of god terrifying of thee , death with his merciless paw seizing upon thee , the devils standing ready to scramble for thy soul , and hell enlarging her self , and ready to swallow th●e up ; and eternity of misery and torment attending upon thee , from which there will be no release . for mark , death doth not come alone to an unconverted soul , but with such company , as were thou but sensible of , it would make thee tremble . i pray consider that scripture , rev. . . and i looked , and beheld a pale horse , and his name that sate on him was death , and hell followed with him . mark , death doth not come alone to the ungodly ; no , but hell goeth with him . o miserable comforters ! o miserable society ! here comes death and hell unto thee . death goeth into thy body , and separates body and soul asunder ; hell stands without ( as i may say ) to embrace , or rather to crush thy soul between its everlasting grinders . then thy mirth , thy joy , thy sinful delights will be eased when this comes to pass ; so , it will come . blessed are all those , that through christ jesus his merits , by saith , do escape these soul-murthering companions . and in hell he lift up his eyes . the third thing you know that we did observe from these words , was this , that some are so fast asleep , and secure in their sins , that they scarce know where they are , untill they come into hell . and that i told you i gather by these words , in hell he life up his eyes . mark , it was in hell that he lift up his eyes . now some do understand by these words , that he came to himself , or began to consider with himself ▪ or to think with himself in what an estate he was ▪ and what he was deprived of ; which is still a confirmation of the thing laid down by me . there it is that they come to themselves , that is , there they are sensible where they are indeed ; thus it fares with some men , that they scarce know where they are , till they lift up their eyes in hell . it is with these people , as with those that fall down in a swoun ; you know if a man do fall down in a swoun in one room though you take him up , and carry him into another , yet he is not sensible where he is , till he cometh unto himself , and lifteth up his eyes . truly thus it is to be feared , it is with many poor souls , they are so sensless , so hard , so feared in their conscience , tim. . . that they are very ignorant of their state ; and when death comes , i● strikes them , as it were , into a swoun , ( especially if they dye suddenly ) and so they are hurried away , and scarce know where they are , till in hell they lift up their eyes ; this is he who ●ye●h in his full strength , fully at ease and quiet , job . . of this sort are they spoken of in psalm . where he saith . there are no bonds in their death but their strength is firm . they are not troubled as other folk neither are they plagued like other men . and again , they spend their dayes in wealth , and in a moment , mark , in a moment , before they are aware , they go down to the grave , job . . indeed this is too much known by woful and daily experience , sometimes when we go to visit them that are sick in the towns and places where we live , oh how sensless , how feared in their consciences are they ? they are neither sensible of heaven , not of hell ▪ of sin , nor a saviour : speak to them of their condition , and the state of their souls , and you shall find them as ignorant as if they had no souls to regard . others , though they lye ready to dye , yet they are busying themselves about their outward affairs , as though they should certainly live here , even to live and enjoy the same for ever . again , come to others , speak to them about the state of their souls , though they have no more experience of the new birth then a beast , yet will they speak as confidently of their eternal state , and the welfare of their souls , as if they had the most excellent experience of any man or woman in the world , saying , i shall have peace , deut. . . when as i said even now , the lord knows they are as ignorant of the new birth , of the nature and operation of faith , of the witness of the spirit : as if there were no new birth , no faith , no witness of the spirit of christ in any of the saints in the world . nay , thus many of them are , even an hour or less before their departure . ah poor souls , though they may go away here like a lamb , as the world sayes , yet if you could but follow them a little , to stand and listen , soon after their departure ; it is to be feared , you should hear them roa● like a lyon at their first entrance into hell , far worse then ever did corah , &c. when they went down quick into the ground , numb . . , , , ▪ . now by this one thing doth the devil take great advantage on the hearts of the ignorant , suggesting unto them , that because the party deceased , departed so quietly , without all doubt they are gone to rest and joy ; when alas , it is to be feared , the reason why they went away so quietly , was rather because they were sensless and hardned in their consciences ; yea , dead before in sins and trespasses . for had they had but some awakenings on their death beds , as some have had , they would have made all the town to ring of their doleful condition : but because they are seared and ignorant , and so depart quietly , therefore the world takes heart at grass , ( as we use to say ) and make no great matter of living and dying they cannot tell how , therefore pride compasseth them as a chain , psal. . , . but let them look to themselves , for if they have not an interest in the lord jesus , now while they live in the world , they will , whether they dye raging or still goun●o the same place , and lift up their eyes in hell . o my friends , did you but know what a miserable condition they are in , that go out of this world without an interest in the son of god , it would make you smite upon your thigh , and in the bitterness of your souls cry out , acts . , , . men and brethren , what shall we do to be saved ? and not only so , but thou wouldest not be comforted , until thou didst find a rest for thy soul in the lord jesus christ. verse . and in hell he lift up his eyes , being in torments , and seeth abraham afar off , and lazarus in his bosome . something in brief i have observed from the first part of this verse , namely from these words , and in hell he lift up his eyes . and indeed i have observed but something , for they are very full of matter , and many things might be taken notice of in them . there is one thing more that i might touch upon , as touched in this saying , and that is this , methink the lord jesus christ doth hereby signify , that men are naturally unwilling to see or take notice of their sad state , i say by nature ; but though now they are willingly ignorant , yet in hell they shall lift up their eyes . that is , in hell they shall see and understand their miserable condition ; and therefore to these words , in hell he lift up his eyes , he added , being in torment . as if he had said , though once they shut their eyes , though once they were pet. . . willingly ignorant , yet when they depart into hell , they shall be so miserably handled and tormented , that they shall be forced to lift up their eyes . while men live in this world , and are in a natural state , they will have a good conceit of themselves , and of their condition ; they will conclude that they are christians , that abraham is their father , matth. . , . and their state to be as good as the best ; they will conclude they have faith , the spirit , good hope , and an interest in the lord jesus christ : but then , when they drop into hell , and lift up their eyes there , and behold , first their soul to be in extream torments ; their dwelling to be the bottomless pit ; their company thousands of damned souls ; also the innumerable company of devils ; and the hot scalding vengeance of god , not only to drop , but to fall very violently upon them ; then they will begin to be awakened , who all their life time were in a dead sleep . i say , when this comes to pass , lo it will , then in hell they shall lift up their eyes , in the midst of torments they shall lift up their eyes . again , you may observe from these words , and in hell he lift up his eyes being in torment . that the time of the ungodly mens smarting for their sins , will be in the torments of hell . now here i am put to a stand , when i consider the torments of hell , into which the damned do fall . o unspeakable torments ! o endless torments ! now that thy soul might be made to slee from these intollerable torments , into which the damned do go . i shall shew you briefly what are the torments of hell . first , by the names of it . secondly , by the sad state thou wilt be in , if thou commest there . first , the names : it is called a never dying worm , mark . it is called an oven , fire hot , malach. . . it is called a furnace , a fiery furnace , mat. . it is called the bottomless pit , the unquenchable fire , fire and brimstone , hell fire , the lake of fire , devouring fire , everlasting fire , eternal fire , a stream of fire . rev. . first , one part of thy torments will be this , thou shalt have a full fight of all thy ill spent life from first to last , though here thou canst sin to day , and forget it by to morrow ; yet there thou shalt be made to remember how thou didst sin against god at such a time , and in such a place , for such a thing , and with such an one , which will be an hell unto thee . psal. . . god will set them in order before thine eyes . . thou shalt have the guilt of them all lye heavy on thy soul , not only the guilt of one or two , but the guilt of them altogether , and there they shall lye in thy soul , as if thy belly were full of pitch , and set on a light fire . here men can sometimes think on their sins with delight , but there with unspeakable torment ; for that i understand to be the fire that christ speaketh of , which shall never be quenched , mark . , , , . while men live here , o how doth the guilt of one sin sometimes crush the soul , it makes a man in such plight , that he is weary of his life , so that he can neither rest at home nor abroad , neither up nor in bed . nay , i do know , that they have been so tormented with the guilt of one sinful thought , that they have been even at their wits end , and have hanged themselves . but now when thou comest into hell , and hast not only one or two , or an hundred sins with the guilt of them all on thy soul and body ; but all the sins that ever thou didst commit since thou camest into the world , altogether clapt on thy conscience at one time , as one should clap a red hot iron to thy breasts , and there to continue to all eternity , this is miserable . . again , then thou shalt have brought into thy remembrance , the slighting of the gospel of christ ; here thou shalt consider how willing christ was to come into the world to save sinners , and for what a trifle thou didst reject him . this is plainly held forth in esay . where speaking of the lord jesus christ , the foundation of salvation , ver . . he saith of them that reject the gospel , that when the overflowing scourge doth pass through the earth , ( which i understand to be at the end of the world ) then saith he , it shall take you morning by morning , by day and by night shall it pass over you ; that is , continually without any intermission . and it shall be a vexation only to hear the report . a vexation , that is , a torment , or a great part of hell only to understand the report , to understand the good tydings that came into the world by christs death for poor sinners , and you will find this to be verily the mind of the spirit , if you compare it with chap. . of esay verse . where he speaks of mens turning their backs upon the tenders of gods grace in the gospel , he saith , who hath believed our report , or the gospel declared by us ? now this will be a mighty torment to the ungodly , when they shall understand the goodness of god was so great , that he even sent his son out of his bosome to dye for sinners , and yet that they should be so foolish , as to put him off from one time to another ; that they should be so foolish , as to lose heaven , and christ , and eternal life in glory , for the society of a company of drunkards ; that they should lose their souls for a little sport , for this world , for a strumpet , for that which is lighter then vanity and nothing . i say , this will be a very great torment unto thee . . another part of thy torment will be this , thou shalt see thy friends , thy acquaintance , thy neighbours ; nay , it may be thy father , thy mother , thy wife , thy husband , thy children , thy brother , thy sister , with others , in the kingdome of heaven , and thy self thrust out . luke . . there shall be weeping , &c. when you shall see abraham , ( your father ) and isaac , and jacob , ( together with your brethren ) the prophets in the kingdome of heaven , and your selves thrust out . nay , saith he , there shall come from the east , and from the west , that is , th●se that thou didst never see in all thy life before , and they shall sit down with thy friends , and thy neighbours , thy wife and thy children , in the kingdome of heaven , and thou for thy sins and disobedience sh●l● be shut , nay , thrust out . o wonderful ●o●ment ! . again , thou shalt have none but a company of damned souls , with an innumerable company of devils to keep company with thee . while thou art in this world , the very thoughts of the devils appearing to thee makes thy flesh to tremble , and thine hair ready to stand upright on thy head . but o what wilt thou do , when not only the supposition of the devils appearing , but the real society of all the devils in hell be with thee howling and roaring , screeching and roaring in such a hideous manner , that thou wilt be even at thy wits end , and be ready to run stark mad again for anguish and torment . . again , that thou mightest be tormented to purpose , the mighty god of heaven will lay as great wrath and vengeance upon thee , as ever he can , by the might of his glorious power . as i said before , thou shalt have his wrath , not by drops , but by whole showres shall it come thunder , thunder upon thy body and soul so fast , and so thick , that thou shalt be tormented out of measure . and so saith the scripture , thes. . . speaking of the wicked , who shall be punished with everlasting destruction from the presence of the lord , and from the glory of his power , when the saints shall be admiring his goodness and glory . again , this thou shalt have , as i said before , without any intermission , thou shalt not have any ease so long as while a man may turn himself round : thou shalt have it alwayes every hour , day and night : for their worth never dyes , but alwayes gnaws , and their fire is never quenched . as it is written in mark . . again , in this condition thou must be for ever , and that is as sad as all the rest . for if a man were to have all his sins laid to his charge , and communion with the devils , and as much wrath as the great god of heaven can inflict upon them . i say , if it were but for a time , even ten thousand years , and so end , there would be ground of comfort , and hopes of deliverance ; but here is thy misery , this is thy state for ever , here thou must be for ever : when thou lookest about thee , and seest what an innumerable company of howling devils thou art amongst , thou shalt think this again , this is my portion for ever . when thou h●st been in hell so many thousand years as there are stars in the firmament , or drops in the sea , or sands on the sea-shore , yet thou hast to lye there for ever . o this one word ever , how will it torment thy soul. friends , i have only given a very short touch of the torments of hell. o! i am set , i am set , and am not able to u●ter what my mind conceives of the torments of hell. yet this let me say to thee ▪ accept of gods mercy through our lord jesus christ , lest thou feel that with thy conscience , which i cannot express with my tongue , and say , i am sorely tormented in this flame . and seeth abraham afar off , and lazarus in his bosome ] when the damned are in this pittiful state , surrounded with fears , with terrours , with torment and vengeance ; one thing they shall have , which is this , they shall see the happy and blessed state of gods children : he seeth abraham afar off , and lazarus in his bosom , which as i said before , is the happy state of the saints , when this life is ended . this now shall be so far from being an ease unto them , that it shall most wonderfully aggravate or heighten their torment , as i said before . there shall be weeping , or cause of lamentation , when they shall see abraham , and isaac , and jacob , in the kingdom of heaven , and themselves thrust out . . observe , those that die in their sins , are far from going to heaven ; he seeth abraham a far off , and lazarus in his bosom . and indeed , it is just with god , to deal with them that die in their sins , according to what they have done ; and to make them who are far from righteousness now , to stand far from heaven to all eternity . hearken to this ye stout-hearted , that are far from righteousness , and that are resolved to go on in your sins ; when you die , you will be far from heaven ; you will see lazarus , but it will be afar off . again , he seeth abraham afar off , and lazarus in his bosome . these are some of the things that the damned do behold , so soon as they come into torment . mark , and he seeth lazarus in abrahams bosome . lazarus , who was he ? why , even he that was so slighted , so disregarded , so undervalued by this ungodly one , while he was in the world ; he seeth lazarus in his bosome . from whence observe , that those who live and die the enemies of the saints of god ; let them be never so great or stout ; let them bear never so much sway while they are in the world ; let them ●rag and boast never so much while they are here , they shall in spight of their teeths see the saints , yea , the poor saints , even the lazarus's , or the ragged ones that belong to jesus , to be in a better condition then themselves . o who do you think , was in the best condition , or who do you think , saw themselves in the best condition , he that was in hell , or he that was in heaven ? he that was in darkness , or he that was in light ? he that was in everlasting joy , or he that was in everlasting torments ? the one with god , christ , saints , angels : the other in tormenting flames , under the curse of gods eternal hatred , with the devils and their angels , together with an innumerable company of howling , roaring , cursing , ever burning reprobates . certainly , this observation will be easily proved to be true here in this world , by him that looks upon it with an understanding heart , and will clear it self to be true in the world to come , by such as shall go either to heaven or to hell. . the second observation from these words . and seeth abraham afar off , and lazarus in his bosom , is this , they that are the persecutors of the saints of the lord now in this world , shall see the lords persecuted ones , to be they that are so highly esteemed by the lord , as to sit , or to be in abrahams bosom ( in everlasting glory ) though the enemies to the children of god , did so lightly esteem them , that they scorn to let them gather up the dogs meat that falls under their table : this is also verified , and held forth plainly by this parable . and therefore be not grieved , o you that are the tempted , persecuted , afflicted , sighing , praying saints of the lord , though your adversaries look upon you now with a disdainful , surly , rugged , proud , and haughty countenance , yet the time shall come , when they shall spie you in abrahams bosom . i might enlarge upon these things , but shall leave them to the spirit of the lord , which can better by ten thousand degrees , enlarge them on thy heart and conscience , then i can upon a piece of paper . therefore leaving these to the blessing of the lord , i shall come to the next verse , and shall be brief in speaking to that also , and so passe to the rest . verse . and he cryed , and said , father abraham , have mercy upon me , and send lazarus , that he may dip the tip of his finger in water , to cool my tongue , for i am tormented in this flame . you know i told you the th verse , is a discovery of the departure of the godly , and the ungodly out of this life ; where he saith , the beggar died , and the rich man also died . the . verse , is a discovery of the proper places , both of the godly , and the ungodly after death ; one being in abrahams bosom , or in glory , the other in hell. now this verse , is a discovery of part of the too late repentance of the ungodly , when they are dropt down into hell. and he cryed , and said , father abraham , have mercy upon me . ] from these words , and he cryed , we may observe , first , what a change the ungodly will have , when they come into hell. he cried ; it is like he was laughing , jesting , jearing , drinking , mocking , swearing , cursing , prating , pers●cuting of the godly in his prosperity , among his filthy companions ; but now the case is otherwise , now he is in another frame , now his proud , flout , currish carriage is come down . and he cryed . the laughter of the ungodly will not last alwayes , but will be sure to end in a cry , the tryumphing of the wicked is short , job . consider , you must have a change , either here or in hell. if you be not new creatures , regenerate persons , new-born babes in this world before you go hence , your note will be changed , your conditions will be changed ▪ for if you come into hell , you must cry . o did but the singing drunkards , when they are making merrie on the ale-bench , think on this , it would make them change their note , and cry , what shall i do ? whither shall i go when i die ? but as i said before , the devil , as he labours to get poor souls to follow their sins , so he labours also to keep the thoughts of eternal damnation out of their mindes ; and indeed ▪ these two things are so nearly linked together , that the devil cannot well get the soul to go on in sin with delight , unless he can keep the thoughts of that terrible after-clap out of their minds . but let them know , that it shall not always be thus with them ; for if when they depart , they drop down into eternal destruction , they shall have such a sence of their sins , and the punishment due to the same , that it shall make them to cry . and he cryed . o what an alteration will there be among the ungodly , when they go out of this world ! it may be a fortnight or a moneth before their departure , they were light , stour , surly , drinking themselves drunk , slighting god's people , mocking at goodness , and delighting in sin ; following the world , seeking after riches , faring deliciously , keeping company with the bravest ; but now they are dropt down into hell , they cry . a little while ago they were painting their faces , feeding their lusts , following their whores , robbing their neighbours , telling of lies , following of plays , and sports , to pass away the time ; but now they are in hell , they do cry . it may be last year they heard some good sermons , was invited to receive heaven , was told their sins should be pardoned , if they closed in with jesus ; but refusing his profers , and slighting the grace that was once tendered , they are now in hell , and do cry . before they had so much time ( they thought ) that they could not tell how to spend it , unless it were in hunting , and whoring , in dancing and playing , and spending whole hours ; yea , days , nay weeks , in the lusts of the flesh , but when they depart into another place , and begin to lift up their eyes in hell , and consider their miserable , and irrecoverable condition , they will cry . o what a condition wilt thou fall into , when thou dost depart this world , if thou depart unconverted , and not born again , thou hadst better have been smother'd the first hour thou wast born ; thou hadst better have been plucked one limb from another ; thou hadst better have been made a dog , a to●d , a serpent ; nay , any other creature in the visible world , than to die unconverted ; and this thou wilt find to be true , when in hell thou dost life up thine eyes , and dost cry . here then before we go any further , you may see , that it is not without good ground , that these words are here spoken by our lord , that when any of the ungodly do depart into hell , they will cry . cry , why so ? . they will cry to think , that they should be cut off from the land of the living , never more to have any footing therein . . they will cry to think , that the gospel of christ should be so often proffered them , and yet they are not profited by it . . they will cry to think , that now , though they would never so willingly repent and be saved , yet they are past all recovery . . they will cry to think , that they should be so foolish as to follow their pleasures , when others were following of christ , luke . . . they will cry to think , that they must be separated from god , christ , and the kingdom of heaven , and that for ever . . to think , that their crying will now do them no good . . to think , that at the day of judgment , they must stand at the left hand of christ , among an innumerable company of the damned ones . . they will cry to think , that lazarus , whom once they slighted , must be of them that must sit with christ to judge , or together with christ , to pass a sentence of condemnation on their souls for ever and ever , cor. . , . . cry to think , that when the judgment is over , and others are taken into the everlasting kingdom of glory , then thou must depart back again into that dungeon of darkness , from whence thou camest out , ( ●o appear before that terrible tribunal ) where thou shalt be tormented so long as eternity lasts , without the least intermission or ease . how sayest thou , o thou wanton proud , swearing , lying , ungodly wretch , whether this be to be slighted , and made a mock at . and again , tell me now , if it be not better to leave sin , and to close in with christ jesus , notwithstanding that reproach thou shalt meet with for so doing , than to live a little while in this world in pleasures , and feeding thy lu●●s , in neglecting the welfare of thy soul and refusing to be justified by jesus , and in a moment to drop down to hell , and to cry ? o consider , i say consider bet●●es , and put not off the tenders of the grace of our lord jesus christ , lest you lift up your eyes in hell , and cry for anguish of spirit . and he cryed and said , father abraham have mercy upon me , and send lazarus , &c. these words do not o●●●●●old forth the lamentable condition of the damned , and their lamentable howling and crying one under their anguish of spirit , but also they do signifie to us ( as i said before ) their too late repentance ; and also , that they would very willingly , if they might , be set at liberty from that everlasting ●●●ery , that by their sins they have plunged themselves into . i say , these words do hold forth a desire that the damned have , to be delivered from those torments that they now are in : o father abraham , saith he , have mercy upon me , and send lazarus , that he may dip the tip of his finger in water , and cool my tongue , for i am tor●●●ted in this flame . these words , father abraham may have some difficulty in them . it is possible , that some may think them to be meant of abraham , and those ; or him that ctieth out here , to be the jews . or it may be some may understand it to be god , or jesus christ his son , which i rather suppose it may be , that is here cried out unto , because you find the same cry to him , as it were uttered by the ungodly in other places of the scripture ; as in luke . vers . , . then shall they say , lord , lord , we have eat and drunk in thy presence , and thou hast taught in our streets . nay more , in thy name have we cast out devils , and in thy name done many wonderful works . this was just at their rejection . and again in matth. . . they cry again to him , even to jesus , lord , lord , open to us . and he there again gives them a repulse , as also in this parable . but however , or whosoever abraham is , yet these truths may be observed from the words . . that the damned , when in an irrecoverable estate , will seek for , or desire deliverance from the wrath that they are , and shall be in for eternity , surely , in the floud of great waters , they shall not come nigh unto him . . that they will pray ( if i may so call it ) earnestly for deliverance from their miserable estate . these two things are clear from the words . for mark , he not onely said , father abraham , have mercy upon me . but he cried , and said , father abraham have mercy on me . from whence , take a third observation , and that is , there is a time coming , wherein though men shall both cry and pray , yet they are like to have no mercy at the hands of god ; for so was this man served , as i shall further shew by and by when i come to it . some people are so deluded by the devil , as to think that god is so merciful , as to own or regard any thing for prayer ; they think any thing will go for currant and good satisfaction , while they are here in this world , through ignorance of the true nature of the mercy of god , and the knowledge in what way god is satisfied for sinners . now i say , through ignorance they think , that if they do but mutter over some form of prayers , though they know not what they say , not what they request , yet god is satisfied , yea , very well satisfied with their doings ; when alas ! there is nothing less . o friends , i beseech you to look about you , and seek in good earnest for the spirit of christ , so to help you now , ●o strive and pray , and to inable you to lay hold of christ , that your souls may be saved , lest the time come , that though you cry and p●ay , and wish also that you ●ad ●●●d hold on the lord jesus , yet you must , and shall be damned . then 〈…〉 ▪ th●● though god be willing to save sinners at some time , yet this time do●h not always l●st . no , he that can find in his 〈◊〉 to turn hi● back upon jesus christ now , 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 upon him hereafter , when he may cry and pray for mercy , and yet go without it . god will have a time to meet with them , that now do not seek after him : they shall have a time , yea , time enough hereafter to repent their folly , and to befool themselves , for turning their backs upon the lord jesus christ. i will laugh at their calamities , saith he , and mock when their fear cometh , prov. . , . again , this should admonish us to take time while it is proffered , le●t we repent us of our unbelief and rebellion , when we are deprived of it . ah friends ! time is precious , an hours time to hear a sermon is precious : i have sometimes thought thus with my self , set the case the lord should send two or three of his servants , the ministers of the gospel , to hell among the damned with this commission ; go ye to hell , and preach my grace to those that are there : let your sermon be an hour long , and hold forth the merits of my sons birth , righteousness death , resurrection , ascension , and intercession with all my love in him , and proffer it to them ; telling them ▪ that now once more , and but once , do i proffer the means of reconciliation to them . they who are now roaring , being past hope , would then leap at the least proffer of mercy : oh they that could spend whole days , weeks , nay years , in rejecting the son of god , would now be glad of one tender of that mercy . father , saith he , have mercy on me . again , from these words you may observe , that mercy will be welcome , when souls are under judgment : now his soul is in the fire , now he is under the wrath of god , now he is in hell , there to be tormented ; now he is with the devils and damned spirits , now he feels the vengeance of god : now , oh now , have mercy on me . here you may see , that mercy is prized by them that are in hell , they would be glad if they could have it . father have mercy on me ; for my poor souls sake send me a little mercy . and send lazarus , that he may dip the tip of his finger in water , and cool my tongue . these words do not onely hold forth , that the ungodly have a desire of mercy , but what those mercies are , that these poor creatures would be glad of . as first , to have the company of a lazarus , granted to them , father abraham have mercy upon me , and send lazarus . now lazarus was he that was beloved of god , and also he that was hated of them . therefore , . observe , that those saints that the world in their life-time could not in●ure , now they are departed , they would be glad to have society with them . o now send lazarus , though the time was when i cared not for him , yet now let me have some society with him . though the world disregard the society of gods children now , yet there is a time coming in which they would be glad to have the least company with them . nay , do but observe , those of the saints that are now most rejected by them , even from them shall they be glad of comfort , if it might be . send lazarus ; he that i slighted more than my dogs , he that i could not endure should come into my house , but must lye at my gate , send him : now lazarus shall be welcome to me , now do i desire some comfort from him ; but he shall go without it . from whence again observe , that there is a time coming , o ye surly dogged persecutors of the saints , that they shall slight you as much as ever you slighted them . you have given them many an hard word , told many a lie of them , given them many a blow : and now in your greatest need and extremity they shall not pity you . the righteous shall rather rejoyce when he seeth the vengeance of god upon thee , psal. . . again , send lazarus . from whence observe , that any of the saints shall then be owned by you to be saints . now ye look upon them to be of the sect with hymeneus and philetus , but then you shall see them to be the lazarus's of god , even gods dear children . though now the saints of the lord will not be owned by you , because they are beggerly , poor , low , contemptible among you , yet the day is coming that you shall own them , desire their company , and wish for the least courtesie from them . send lazarus that he may dip the tip of his finger in water , and cool my tongue , for i am tormented in this flame . thus shall the souls that abide in their sins , cry out in the bitterness of their spirits , with wonderful anguish and torment of conscience , without intermission ▪ that he may dip the tip of his finger in water and cool my tongue . that he , namely , the man who before i scorned should eat with the dogs of my flock , that before i slighted and had no regard of , that i shut out of door , send him , that he may dip the tip of his finger in water and cool my tongue . now these words , that he may dip the tip of his finger in water , &c. do hold forth the least friendship , or favour ; as if he should have said , now i would be glad of the least mercy , now i would be glad of the least comfort , though it be but one drop of cold water on the tip of his finger . one would have thought that this had been a small request , a small courtesie , one drop of water , what is that ? take a pail full of it , if that will do thee any good . but mark , he is not permitted to have so much as one drop , not so much as a man may hold upon the tip of his finger . this signifies , that they that fall short of christ , shall be tormented even as long as eternity lasteth , and shall not have so much as the least ease , no not so long as while a man may turn himself round , not so much leave as to swallow his spittle , not a drop of cold water . o that these things did take place in your hearts , how would it make you to seek after rest for your souls before it be too late , before the sun of the gospel be set upon you . consider , i say , the misery of the ungodly that they shall be in , and avoid their vices by closing in with the tenders of mercy , lest you partake of the same portion with them , and cry out in the bitterness of your souls , one drop of cool water and cool my tongue . for i am tormented in this flame . indeed the reason why the poor world do not so earnestly desire for mercy is , partly because they do not so seriously consider the torment that they must certainly fall into if they die out of christ. for let me tell you , did but poor souls indeed consider that wrath that doth by right fall to their shares because of their sins against god , they would make more haste to god through christ for mercy then they do . then we should have them say , it is good closing with christ to day before we fall into such distress . but why is it said , let him dip the tip of his finger in water and cool my tongue ? because that as the several members in the body have heir share in sin , and committing of that , so the several members of the body , shall at that time be punished for the same . therefore when christ is admonishing his disciples , that they should not turn aside from him ; and that they should rather fear and dread the power of their god than any other power , he saith , fear him therefore , that can cast both [ body ] and soul into hell , luke . . and again , fear him that can destroy both soul and body in hell . here is not one member only , but all the body , the whole body , of which the hands , feet ; eyes , ears , and tongue are members . and i am perswaded , that though this may be judged carnal by some now , yet it will appear to be a truth then to the greater misery of those who shall be forced to undergo , that which god in his just judgment shall inflict upon them . o then they will cry , one dram of ease for my cursing , swearing , lying , jearing tongue . some ease for my b●agging , braving , flattering , threatning , dissembling tongue : now men can let their tongues run at randome ▪ as we use to say , now they will be apt to say , our tongues are our own , who shall controle them ? psal. . . but then they will be in another mind . then o that i might have a little ease for my deceitful tongue . methinks sometimes to consider how some men do let their tongues run at random , it makes me marvel . surely , they do not think they shall be made to give an account for their offending with their tongue . did they but think they shall be made to give an account to him who is ready to judge the quick and the dead , surely they would be more wary of , and have more regard unto their tongue . the tongue , saith james , is an unruly member full of deadly poyson , it setteth on fire the whole frame of nature , and is set on fire of hell , jam. . the tongue , how much mischief will it stir up 〈◊〉 a very little time ? how many blows and wounds doth it cause ? how many times doth it ( as james saith ) curse man ? how oft is the tongue made the conveyer of that hellish poyson that is in the heart , both to the dishonour of god , the hurt of its neighbours , and the utter ruine of its own soul ? and do you think the lord will sit still ( as i may say ) and let thy tongue run as it lists , and yet never bring you to an account for the same ? no , stay ; the lord will not alwayes keep silence , but will reprove thee , and set thy sins in order before thine eyes , o sinner . yea , and thy tongue , together with the rest of thy members , shall be tormented for sinning . and i say , i am very confident ▪ that though this be made light of now , yet the time is coming , when many poor souls will rue the day that ever they did speak with a tongue : o , will one say , that i should so disregard my tongue . o that i , when i said so and so , had before bitten off my tongue ! that i had been born without a tongue ! my tongue , my tongue , a little water to cool my tongue , for i am tormented in this flame ; even that flame that my tongue , together with the rest of my members , by sinning have brought me to . poor souls now will let their tongues say any thing for a little profit , for two pence or three pence gain . but , o what a grief will this be at that day , when they together with their tongue must smart for that which they by their tongues have done while they were in this world . then you that love your souls , look to your tongues , lest you bind your selves down so fast to hell with the sins of your tongues , that you will never be able to get loose again to all eternity . for by thy words thou shalt be condemned , if thou have not a care of thy tongu . for i say unto you , that for every idle word that men shall speak , he shall give an account thereof in the day of judgment , matth. ● . . verse . but abraham said , son , remember , that thou in thy life-time hadst thy good things , and likewise lazarus evill things , now he is comforted , and thou art tormented . these words are the answer to the request of the damned . the verse before ( as i told you ) is a discovery of the desires they have after they depart this world . here is the answer , son , remember , &c. the answer signifies thus much , that instead of having any relief or ease , they are hereby the more tormented , and that by fresh recollections , or by bringing afresh their former ill-spent life , while in the world , into their remembrance : son , remember , thou hadst good things in thy life-time ; as much as if he had said , thou art now sensible what it is to lose thy soul , thou art now sensible what it is to put off repentance ; thou art now sensible that thou hast befooled thy self in that thou didst spend that time in seeking after outward , momentary , earthly things , which thou shouldest have spent in seeking to make jesus christ sure to thy soul ; and now through thy anguish of spirit , in the pains of hell thou wouldst enjoy that which in former time thou didst make light of ; but alas , thou art here beguiled and altogether disappointed , thy crying will now avail thee nothing at all , this is not the acceptable time . cor. . . this is not a time to answer the desires of damned reprobates ; if thou hadst cryed out in good earnest while grace was offered , much might have been , but then thou wert careless , and didst turn the forbearance and goodness of god into wantonness : wert thou not told , that these who would not hear the lord when he did call , should not be heard ( if they turned away from him ) when they did call , prov. . . to . but contrariwise he would lough at their calamity , and mock when their fear did come . now therefore instead of expecting the least drop of mercy and favour , call into thy mind how thou didst spend those days which god did permit thee to live ; i say , remember , that in thy life-time thou didst behave thy self rebelliously against the lord , in that thou wert careless of his word and ordinances , yea , and of the welfare of thine own soul also : therefore , now i say , instead of expecting or hoping for any relief , thou must be forced to call to remembrance thy filthy waies , and feed upon them to thine everlasting astonishment and confusion . from these words therefore which say , remember that thou in thy life time hadst thy good things . there are these things to be taken notice of . . they that by putting off repentance , and living in their sins , lose their souls , shall instead of having the least measure of comfort , when they come into hell , have their ill-spent life alwayes very fresh in their remembrance . while they live here , they can sin and forget it , but when they depart they shall have it before them , they shall have a remembrance , or their memory notably enlightened , and a clearer , and a continual sight of all their wicked practices , that they wrought and did while they were in the world. son , remember , saith he , then you will be made to remember . . how you were born in sin , and brought up in the same . . remember how thou hadst many a time the gospel preached to thee for taking away of the same , by him whom the gospel doth hold forth . . remember that out of love to thy sins and lusts , thou didst turn thy back on the tenders of the same gospel of good tidings and peace . . remember that the reason why thou didst lose thy soul was , because thou didst not close in with free grace , and the tenders of a loving and freehearted jesus christ. . remember how near thou wast to turning at such and such a time , only thou wast willing to give way to thy lusts when they wrought , to drunkards when they called , to pleasures when they proffered themselves , to the cares and incumbrances of the world , which like so many thorns did choak that or those convictions that were set on thy heart . . remember how willing thou wast to satisfy thy self with an hypocrites hope , and with a notion of the things of god without the real power and life of the same . . remember how thou , when thou wert admonished to turn , didst put off turning and repe●●ng till another time . . remember how thou didst dissemble at such ● time ●●e at such a time , cheat thy neighbour at such a time , mock , slout , scoff , taunt , hate , persecute the people of god at such a time , in such a place , among such company . . remember that while others were met together in the fear of the lord to seek him , thou wast met with a company of vain companions to sin against him ; while the saints were a praying , thou were a cursing ; while they were speaking good of the name of god , thou wert speaking evil of the saints of god. o then thou shalt have a scalding hot remembrance of all thy sinful thoughts words and actions , from the very first to the last of them that ever thou didst commit in all thy life time : then thou wilt find that scripture to be a truth , ( deut. . , , . ) the lord shall give thee there a trembling heart , and failing of eyes , and sorrow of mind . and thy life shall hang in doubt before thee , and thou shalt fear day and night , and shalt have none assurance of thy life . in the morning , thou shalt say , would god it were even : and at even thou shalt say , would god it were morning ; for the fear of thine heart wherewith thou shalt fear , and for the sight of thine eyes which thou shalt see . nay , thou wilt find worse things to thy wo then this scripture doth manifest . for indeed there is no tongue able to express the horrour , terrour , torment , and eternal misery , that those poor souls shall undergo , without the least mitigation or ease and a very great part of it shall come from that quick , full , and continual remembrance of their sins that they shall have . and therefore there is much weight in these words , son , remember that thou in thy life time hadst thy good things . from these words you see this is to be observed , that the ungodly shall remember , or have in remembrance the mispending their lives , remember that in thy life time thou hadst thy good things . you may take these words good things either simply , for the things of this world , which in themselves are called , and may be called good things , or else with these words , namely , ( the things of this life ) all the pleasures , delights , profits , and vanities , which the ignorant people of the world do count their good things , and do very much cheer themselves therewith . soul , soul , eat , drink and be merry ▪ for thou hast much goods laid up for many years , luke . . now i say , god , according to his glorious power and wisdome , will make poor creatures have alwayes in their minds a fresh and clear remembrance of their ill-spent life ; he will say unto them , remember , remember , that in thy life-time , it was thus and thus with thee , and in thy life-time thy carriage was so and so . if sinners might have their choice , they would not have their sins and transgressions so much in remembrance ; as is evident by their carriages here in this would : for they will not endure to entertain a serious thought of their filthy life , they put far away the evil day , amos . . ezek. . . but will labour by all means to put the thought of it out of their mind : but there they shall be made to remember to purpose , and to think continually of their ungodly deeds . and therefore it is said , that when our lord jesus comes to judgment , it will be to convince the ungodly world of their wickel and ungodly deeds . mark , to convince them , jude , . they will not willingly take notice of them now : but then they shall hereafter in spite of their teeth . and also between this and then , these that die out of christ shall be made to see , acknowledg , and confess , do what they can , when they lift up their eyes in hell , and remember their transgressions . god will be a swift witness against them , mal. . . and will say , remember what thou didst in thy life-time , how thou didst live in thy life time . ha friend ! if thou dost not in these days of light remember the days of darkness , eccles. . . ( the days of death , hell , and judgment ) thou shalt be made in the days of darkness , death , hell , and at the judgment too , to remember the days of the gospel , and how thou didst disregard them too , to thy own destruction , and everlasting misery . this is intimated in that . of matthew . remember that in thy life-time thou hadst thy good things . ] the great god , instead of giving the ungodly any ease will even aggravate their torments , first , by slighting their perplexities , and by telling of them what they must be thinking of : remember , saith he , o ye lost souls , that you had your joy in your life-time , your peace in your life-time , your comforts , delights , ease , wealth health , your heaven , your happiness , and your portion in your life-time . o miserable state ! thou wilt then be in a sad condition indeed , when thou shalt see that thou hast had thy good things , thy best things , thy pleasant things ; for that is clearly signified by these words , remember that thou in thy life-time hadst thy good things , or all the good things thou art like to have . from whence take notice of another truth ( though it be a dreadful one ) which is this ; there are many poor creatures , who have all their good , sweet , and comfortable things in this life , or while they are alive in this world : remember , saith h●● that in thy life-time thou hadst thy good things , psal. . . the wickeds good things will shortly have an end ; they will last no longer with them than this life , or their life-●●ne . that scripture was not written in vain , it is like the crackling of thorns under a pot , make a little blaze for a suddain , a little heat for a while , but come and consider them by and by , and instead of a comfortable heat , you will find nothing but a few dead ashes ; and instead of a flaming fire , nothing but a smell of smoak . there is a time coming , that the ungodly would be glad of a better portion , when they shall see the vanity of this ; that is , when they shall see what a poor thing it is , for a man to have his portion in this world. 't is true , while they are here on this side hell , they think there is nothing to be compared with riches , honours , and pleasures in this world ; which makes them cry out , who will shew us any good , psal. . . that is comparable to the pleasures , profits , and glory of this world ? but then they will see there is another thing that is better , and of more value then ten thousand worlds . and seriously friends , will it not grieve you , trouble , perplex , and torment you , when you shall see that you lost heaven for a little pleasure and profits in your life-time ; certainly , it will grieve you and perplex you exceedingly to see what a blessed heaven you left for a ▪ dunghil world ▪ oh! that you did but believe this , that you did but consider this , and say within your selves , what , shall i be contented with my portion in this world ? what , shall i lose heaven for this world ? i say , consider it while you have day-light , and gospel-light , while the son of god doth hold out terms of reconciliation to you , least you be made to hear such a voice as this is , son , remember , that in thy life-time thou hadst thy good things : thy comforts , thy joys , thy ease , thy peace , and all the heaven thou art like to have : o poor heaven ! o short pleasures ! what a pitiful thing it is to be left in such a case . soul consider , is it not miserable to lose heaven for , , or years sinning against god ? when thy life is done , thy heaven is also done ; when death comes to separate thy soul and body , in that day also thou must have thy heaven and happiness separated from thee , and thou from that . consider these things betimes , lest thou have thy portion in thy life-time . for if in this life onely we have our portion , we are of all people the most miserable , ● cor. . . again consider , that when other men ( the saints ) are to receive their good things , then thou hast had thine : when others are to enter into joy , then thou art to leave and depart from thy joy : when others are to go to god , thou must go to the devil . oh miserable ! thou hadst better thou hadst never been born , than to be an heir of such a portion ; therefore , i say , have a care it be not thy condition . remember , that thou hadst thy good things , and lazarus evil things . these words do not onely hold forth the misery of the wicked in this life , but also great consolation to the saints , where he saith , and lazarus evil things ; that is , lazarus had his evil things in his life-time , or when he was in the world. from whence observe , . that the life of the saints , so long as they are in this world , is attended with many evils or afflictions , which may be discovered to be of divers natures , as saith the scripture . many are the troubles of the righteous , but the lord delivereth him out of all . . take notice , that the afflictions or evils , that accompany the saints , may continue with them their life-time , so long as they live in this vale of tears ; yea , and they may be divers , that is , of several sorts ; some outward , some inward , and that as long as they shall continue here below , as hath been the experience of all saints in all ages ; and this might be proved at large , but i onely hint in these things , although i might enlarge much upon them . . the evils that do accompany the saints will continue with them no longer than their life-time : and here indeed lies the comfort of believers , the lazarus's , the saints , they must have all their bitter cup wrung out to them in their life-time : here must be all their trouble , here must be all their grief . behold , saith christ the world shall rejoyce , but you shall lament ; but your mourning shall , mark , it shall be turned into joy , joh. . . you shall lament , you shall be sorrowful , you shall weep in your life-time , but your sorrow shall be turned into joy , and your joy no man ( let him be what he will , no man ) shall take away from you . now if you think , when i say the saints have all their evil things in their life-time , that , i mean , they have nothing else but trouble in this their life-time , this is your mistake : for let me test you , that though the saints have all their evil things in their life-time , yet even in their life-time they have also joy unspeakable , and full of glory , while they look not at the things that are seen , but at the things which are not seen . the joy that the saints have sometimes in their hearts , by a believing consideration of the good things to come when this life is ended , doth fill them fuller of joy , than all the crosses , troubles , temptations , and evils , that accompany them in this life , can fill them with grief , cor. . but some saint may say , my troubles are such as are ready to overcome me . answ. yet be of good comfort , they shall last no longer than thy life-time . but my trouble is , i am perplexed with an heart full of corruption and sin , so that i am much hindred in walking with god. answ. 't is like so , but thou shalt have these troubles no longer than thy life-time . but i have a cross husband , and that 's a great grief to me . well , but thou shalt be troubled with him no longer than thy life-time , and therefore be not dismaid , be not discomforted , thou shalt have no trouble longer than this life-time . art thou troubled with cross children , cross relations , cross neighbours ? they shall trouble thee no longer than this life-time . art thou troubled with a cunning devil , with unbelief ; yea , let it be what it will , thou shalt take thy farewel of them all ( if thou be a believer ) after thy life-time is ended . o excellent ! then god shall wipe away all tears from your eyes ; there shall be no more death , nor sorrow , nor crying , nor any more pain ; for the former things are passed away . but now , on the contrary , if thou be not a right and sound believer ; then though thou should'st live a thousand years in this world , and meet with sore afflictions every day ; yet these afflictions , be they never so great and grievous , they are nothing to that torment that will come upon thee , both in soul and in body , after this life is ended . i say , be what thou wilt , if thou be found in unbelief , or under the first covenant , thou art sure to smart for it at the time when thou dost depart this world ? but the thing to be lamented is , for all this is so sad a condition to be fallen into , yet poor souls are for the most part sensless of it ; yea , so sensless ( at sometimes ) as though there was no such misery to come hereafter . because the lord doth no immediately strike with his sword , but doth bear long with his creature , waiting that he might be gracious : therefore , i say , the hearts of some of the sons of men , are wholly set upon it to do mischief , eccles. . . and that forbearance and goodness of god , that one would think should lead them to repentance ; the devil hardening of them by their continuing in sin , and by blinding their eyes , as to the end of god's forbearance toward them , they are led away with a very hardned and sensless heart , even until they drop into eternal destruction . but poor hearts , they must have a time in which they must be made sensible of their former behaviours , when the just judgments of the lord shall flame about their ears , insomuch that they shall be made to cry out again with anguish , i am sorely tormented in this flame . but now he is comforted , and thou art tormented . as if he should say , now hath god recompenced both lazarus and you , according to what you sought after , while you were in this world : as for your part , you did neglect the precious mercy and goodness of god , you did turn your back on the son of god , that came into the world to save sinners : you made a mock of preaching the gospel ; you was admonished over and over , to close in with the loving kindness of the lord in his son jesus christ. the lord let you live , , , , , years ; all which time , you , instead of spending it , to make your calling and election sure , job . , . did spend it in making of eternal damnation sure to thy soul. and also lazarus , he in his life-time did make it his business to accept of my grace and salvation in the lord jesus christ. when thou wast in the alehouse , he frequented the word preached ; when thou wert jearing at goodness , he was sighing for the sins of the times , eccles. . . while thou wert swearing , he was praying : in a word , while thou wert making sure of eternal ruine , he , by faith in the bloud of the lord jesus christ , was making sure of eternal salvation . therefore , now he is comforted , and thou art tormented . here then you may see , that as the righteous shall not be always void of comfort and blessedness ; so neither shall the ungodly go always without their punishment . as sure as god is in heaven , it will be thus : they must have their several portions . and therefore , you that are the saints of the lord follow on , be not dismayed , for asmuch as you know that your labour is not in vain in the lord , cor. . last verse . your portion is eternal glory . and you that are so loath now to close in with jesus christ , and to leave your sins , to follow him , your day is coming , psal. . . in which you shall know , that your sweet morsels of sin , that you do so easily take down , job . , , . and it scarce troubles you , will have a time so to work within you to your eternal ruine , that you will be in a worse condition , than if you had ten thousand devils tormenting of you : nay , you had better have been plucked limb from limb a thousand times ( if it could be ) than to be partakers of this torment , that will assuredly , without mercy , lie upon you . vers. . and besides all this , between us and you , there is a great gulf fixed , so that they which would go from hence to you cannot , neither can they come to us , that would come from thence . these words are still part of that answer , that the souls in hell shall have for all their sobbings , sighing ●grievous cries , tears and desires , that they have , to be released out of those intollerable pains they feel , and are perplexed with . and o , methinks the words at the first view , if rightly considered , are enough to make any hard-hearted sinner in the world to fall down dead . the verse i last spake to was , and is a very terrible one , and aggravates the torments of poor sinners wonderfully . where he saith , remember , that thou in thy life time hadst thy good things , and lazarus his evill things , &c. i say , these words are very terrible to those poor souls that die out of christ. but these latter words do much more hold out their sorrow . they were spoken , as to the present condition then upon the sinner : these do not onely back the former , but do yet further aggravate their misery , holding forth that which will be more intollerable : the former verse is enough to smite any sinner into a swound , but this to make him fall down dead . where he saith , and besides all this : there is still something to aggravate thy misery yet far more abundantly ; i shall briefly speak to the words , as they have relation to the terrour spoken of in the verses before . as if he had said , thou thinkest thy present state unsupportable , it makes thee sob and sigh , it makes thee to rue the time that ever thou wert born : now thou findest the want of mercy ; now thou wouldst leap at the least dram of it ; now thou feelest what it is to slight the tenders of the grace of god ; now it makes thee to sob , sigh , and roar exceedingly , for the anguish that thou art in . but besides all this , i have other things to tell thee of , that will break thine heart indeed . thou art now deprived of a being in the world ; thou art deprived of hearing the gospel , the devil hath been too hard for thee , and hath made thee miss of heaven : thou art now in hell among an innumerable company of devils , and all thy sins beset thee round ; thou art all over wrapped in flames , and canst not have one drop of water to give thee any ease ; thou cryest in vain , for nothing will be granted ; thou seest the saints in heaven , which is no small trouble to thy damned soul ; thou seest , that neither god nor christ takes any care to ease thee , or to speak any comfort unto thee . but besides all this , there thou art , and there thou art like to lie , never think of any ease , never look for any comfort ; repentance now will do thee no good , the time is past , and can never be called again ; look what thou hast now , thou must have for ever . 't is true , i speak enough before to break thine heart asunder , but besides all this , there lye and swim in flame for ever : these words , besides all this , are terrible words indeed . i will give you the scope of them in a similitude . set case you should take a man , and tye him to a stake , and with red hot pincers , pinch off his flesh by little pieces for two or three years together , and at last , when the poor man cryes out for ease and help , the tormentors answer , nay , but besides all this , you must be handled worse . we will serve you thus these . years together , and after that we will fill your mangled body full of scalding lead , or run you through with a red hot spit , would not this be lamentable ? yet this is but a flea-biting to the sorrows of these that go to hell ; for if a man were served so , there would ere it were long be an end of him . but he that goes to hell shall suffer ten thousand times worse torments then these , and yet shall never be quite dead under them . there they shall be ever whining , pining , weeping , mourning , ever tormented without ease , and yet never dissolved into nothing ; if the biggest devil in hell might pull thee all to peices , and rend thee small as dust , and dissolve thee into nothing , thou wouldest count this a mercy . but here thou mayest lye and fry , scorch and broil , and burn for ever . for ever , that is a long while , and yet it must be so long . depart from me , saith christ , into everlasting fire , into the fire that burns for ever , prepared for the devils and his angels , mat. . . oh , thou that wert loath to foul thy foot if it were but dirty , or did but rain ; thou that wert loath to come out of the chimney corner if the wind did but blow a little cold ; and wert loath to go half a mile , yea , half a furlong to hear the word of god , if it were but a little dark ; thou that wert loath to leave a few vain companions to edify thy soul ; thou shalt have fire enough , thou shalt have night enough , and evil company enough , thy belly full if thou miss of jesus christ ; and besides all this , thou shalt have them for ever and for ever . o thou that dost spend whole nights in carding and dicing , in rio●ing and wantonness , thou that countest it a brave thing to swear as fast as the bravest , to spend with the greatest spend-thrift in the countrey : thou that lovest to sin in a corner when no body sees thee ! o thou that for by-ends dost carry on an hypocrites profession , because thou wouldest be counted some body among the children of god , but art an enemy to the things of christ in thine heart ; thou that dost satisfy thy self , either with sins , or a bare profession of godliness ; thy soul will fall into extream torment , and anguish , so soon as ever thou dost depart this world , and there thou shalt be weeping and gnawing thy teeth . matth. . , . and besides all this , thou art like never to have any ease or remedy , never look for any deliverance , thou shal● dye in thy sins , and be tormented as many years as there are stars in the firmament , or sands on the sea-shore ; and besides all this , thou must abide it for ever . and besides all this , between us and you there is a great gulf fixed , so that they which would pass from hence to you cannot , neither can they c●me to us that would come from thence . there is a great gulf fixed . ] you will say , what is that ? answ. it is a nice question , therefore , first seek thou , rather to enter in at the straight gate , than curiously to enquire what this gulf is . but dly , if thou wouldest needs know , if thou do fall short of heaven , thou wilt find it this : namely , the everlasting decree of god ; that is , there is a decree gone forth from god , that those who fall short of heaven in this world , god is resolved they shall never enjoy it in the world to come . and thou wilt find this gulf so deep , that thou shalt never be able to wade through it as long as eternity lasts . as christ saith , agree with thine adversary quickly , while thou art in the way with him , lest he hale thee to the judg , and the judg deliver thee to the officer , and thou be cast into prison ▪ i tell thee , thou shalt in no wise come out thence ( there is the gulf ) the decree ; thou shalt not depart thence , till thou hast paid the uttermost farthing , or very last mite , luke . , . these words therefore , there is a great gulf fixed , i do understand to be the everlasting decree of god : god hath decreed , that those who go to heaven , shall never go from thence again into a worse place ; and also those that go to hell , and would come out , they shall not come out thence again . and friend , this is such a gulf , so fixed by him that cannot lye , that thou wilt find it so which way soever thou goest , whether it be to heaven or hell. here therefore thou seest how secure god will make those who dye in the faith ; god will keep them in heaven , but those that dye in their sins , god will throw them to hell , and keep them there ; so that they that would go from heaven to hell , cannot , neither can they come from hell , that would go to heaven . mark , he doth not say , they would not ; for oh how fain would these who have lost their souls for a lust , for two pence , for a jug of ale , for a strumpet , for this world ; come out of that hot scolding fiery furnace of gods eternal vengeance , if they might ; but here is their misery , they that would come from you to us , that is , from hell to heaven , cannot . they must not , they shall not , they cannot , god hath decreed it , and is resolved the contrary , here therefore lyes the misery not so much that they are in hell , but there they must lye for ever and ever . therefore if thy heart would at any time tempt thee to fin against god , cry out , no , for then i must go to hell , and lye there for ever . if the drunkards , swearers , lyars , and hypocrites did but take this doctrine soundly down , it would make them tremble when they think of sinning . but poor souls , now they will make a mock at sin , prov. . . and play with it as a child doth play with a rattle ; but the time is comming , that these rattles that now they play with , will make such a noise in their ears and consciences , that they shall find , that if all the devils in hell were yelling at their heels , the noise would not be comparable to i● . numb . . . friend , thy sins , as so many blood-hounds , will first hunt thee out , and then take thee , and bind thee , and hold thee down for ever , prov. . . they will gripe thee and gnaw thee as if thou hadst a nest of poisonous serpents in thy bowels , job . . and this will not be for a time , but as i have said , for ever , for ever , for ever . verse . then he said , i pray thee therefore father , that thou wouldst send him to my fathers house . the verses before , i told you , were spoken partly to hold forth a desire that the damned have to be freed of their endless misery . now this verse still holds forth the cries of those poor souls very vehement , they would very fain have something granted to them , but it will not be ; as will more clearly appear afterward . then he said , i pray thee therefore father , &c. ] as if he should say , seeing i have brought my self into such a miserable condition , that god will not regard me , that my exceeding loud and bitter cryes will not be heard for my self , seeing i must not be admitted to have so much as one drop of cold water , nor the least help from the poorest saint . and seeing , besides all this , here my soul must lie to all eternity broyling and frying ; seeing i must , whether i will or no , undergo the hand of eternal vengeance , and the rebukes of devouring fi●e ; seeing my state is such , that i would not wish a dog in my condition , send him to my fathers house . it is worthy to be taken notice of , ( again ) who it is he desired should be sent , namely lazaru● . o friend , see here how the stout hearts and stomachs of poor creatures will be humbled , ( as i said before ) they will be so brought down , that those things that they disdained and made light of in this world , they would be glad of in the life to come : he who by this man was so slighted , as that he thought it a dishonour that he should eat with the dogs of his slock . what , shall i regard lazarus ? sc●ubbed , beggarly lazarus ? what , shall i so far dishonour my fair sumptuous and gay house , with such a scabbed creep-hedg as he ? no , i scorn he should be entertained under my roof . thus in his life-time , while he was in his bravery : but now he is come into another world , now he is parted from his pleasures , now he sees his fine house , his dainty dishes , his rich neighbours and companions and he are parted asunder , now he finds instead of pleasures , torments ; instead of joy , heaviness ; instead of heaven , hell ; instead of the pleasures of 〈◊〉 , ●he horrour and guilt of sin : o now send lazarus . lazarus it may be , might have done him some good , 〈◊〉 he might have been entertained in time past , 〈◊〉 might have perswaded him at least not to have gone on so grievously wicked , but he slights him , he will not regard him , he is resolved to disown him , though he lose his soul for so doing . i , but now send lazarus , if not to me , yet to my fathers house , and let him tell them from me , that if they run on in sin , as i have done , they must and shall receive the same wages that i have received . take notice of this , you that are despisers of the least of the lazarus's of our lord jesus christ : it may be now you are loath to receive these little ones of his , because they are not gentlemen , because they cannot with pontius pilate speak hebrew , greek , and latine . nay , they must not , shall not speak to them , to admonish them , and all because of this . though now the gospel of the lord jesus christ may be preached to them freely , and for nothing ; nay , they are now desired to hear and receive it . though now they will not own , regard , or imbrace these christian profers of the glorious truth of jesus , because they come out of some of the basest earthen vessels , cor. . . yet the time is coming when they will both sigh and cry , send him to my fathers house . i say , remember this , ye that despise the day of small things : the time is coming , when you would be glad , if you might enjoy from god , from christ , or his saints , one small drop of cold water : though now you are unwilling to receive the glorious distilling drops of the gospel of our lord jesus . again , see here the lamentable state they are in , that go to hell from their fathers , mothers , sisters , brothers , &c. while they are in this world , men delight to set their children ill examples ; and also children love to follow the wicked steps of their ungodly parents , but when they depart this life , and drop down into hell , and find themselves in irrecoverable misery , then they cry , send some body to my fathers house , to my brothers house . tell them my state is miserable , tell them i am undone for ever ; and tell them also , that if they will be walking in these ungodly steps wherein i left them , they will assuredly fall into this place of torments . i pray thee send him to my fathers house . ] ah friends and neighbours , it is like you little think of this , that some of your friends and relations are crying out in hell , lord send some body to my fathers house , to preach the gospel to them , lest they also come into these torments . here , men while they live , can willingly walk together in the way of sin , and when they are parted by death , they that are living , seldom or never consider of the sad condition , that they that are dead are descended into . but ye ungodly fathers , how are your ungodly children , roaring now in hell ? and you ungodly children , how are your ungodly parents that lived and died ungodly , now in the pains of hell also ; and one drunkard is singing on the ale-bench , and another roaring under the wrath of god , saying , o that i was with him , how would i rebuke him , and perswade him by all means , to leave off these evil courses . o that they did but consider what i now suffer for pride , covetousness , drunkenness , lying , swearing , stealing , wh●●●ng , and the like . oh! did they but feel the tho●●●ndth part thereof , it would make them look about them , and not buy sin at so dear a rate as i have done ; even with the loss of my precious soul. send him to my fathers house . ] not to my father , but to my fathers house . it may be , there 's ungodly children , there 's ungodly servants , wallowing in their ungodliness , send him therefore to my fathers house . it is like , they are still the same that i left them ; i left them wicked , and they are wicked still , i left them slighters of the gospel , saints , and wayes of god , and they do it still ; send him to my fathers house , it is like there is but a little between them and the place where i am ; send him to day , before tomorrow , lest they come into the same place of torment . i pray thee that thou wouldst send him . ] i beg it on my bended knee , with crying and with tears , in the agony of my soul. it may be , they will not consider , if thou do not send him ; i left them so●tish enough , hardned as well as i , they have the same devil to tempt them , the same lusts and world to overcome them , i pray thee therefore , that thou wouldest send him to my fathers house ; make no delay lest they lose their souls , lest they come hither , if they do , they are like never to return again . o! little do they think , how easily they may lose their souls , they are apt to think their condition to be as ●ood as the best , as i once through ignorance did ▪ but send him , send him without delay , lest they ●●me into this place of torment . o that thou wouldest give him commission , do thou send him thy self ; the time was , when i , together with them slighted those that were sent of god , though we could not deny but he spake the word of god , and was sent of him as our consciences told us ; yet we preferred the calls of men , before the calls of god ; for though they had the one , yet because they had not the other in that antichristian way which we thought meet , we could not , would not , either hear him our selves , nor yet give consent that others should . but now a call from god is worth all . do ( thou ) therefore send him to my fathers house . the time was , when we did not like it , except it might be preached in the synagogue , we though it a low thing to preach & pray together in houses : we were too high spirited , too superstitious , the gospel would not down with us , unless we had it in such a place , by such a man ; no , nor then neither effectually : but now , oh! that i was to live in the world again ; and might have that priviledge , to have some acquaintance with blessed lazarus , some familiarity with that holy man ; what attendance would i give unto his wholesom words ? how would i affect his doctrine , and close in with it ? how would i square my life thereby ? now ( therefore ) it is better to hear the gospel under an hedge , then to sit roaring in a tavern : it is better to welcome gods begging lazarus's , then the wicked companions of this world . it is better to receive a saint in the name of a saint , a disciple in the name of a disciple , luke . . then to do as i have done . oh! it is better to receive a child of god , that can by experience deliver the things of god , his free love , his tender grace , his rich forbearance ; and also the misery of man , if without it , then to be daubed up with untempered morter . ezek. . oh! i may curse the day that ever i gave way to the flatteries , and fawning of a company of carnal clergy-men , but this my repentance is too late ; i should have looked about me sooner , if i would have been saved from this woful place . therefore send him , not only to the town i lived in , and unto some of my acquaintance , but to my fathers house . in my life time , i did not care to hear that word that cut me most , and shewed me mine estate aright . i was vexed to hear my sins mentioned , and laid to my charge ; i loved him best that deceived me most , that said , peace , peace , when there was no such thing . jer. . , . but now , oh that i had been soundly told of it ! oh that it had pierced both mine ears and heart , and had stuck so fast , that nothing could have cured me , saving the blood of christ ! it is better to be dealt plainly with , then that we should be deceived : they had better see their lost condition in the world , then stay while they be damned , as i have done : therefore send lazarus , send him to my fathers house . let him go and say , i saw your son , your brother , in hell weeping and wailing , and gnashing his teeth : let him beat them down in it , and te●l them plainly , it is so , and that they shall see to their everlasting misery , if they have not a special care , send him to my fathers house . verse . for i have five brethren , that he may testifie unto them , lest they also come into this place of torment . these words are [ if i may so say ] a reason given by those in hell , why they are so restless , and do cry so loud , it is that their companions might be delivered from those intolerable torments , which they must and shall undergo , if they fall short of everlasting life by jesus christ. send him to my fathers house , for i have five brethren , &c. though while they lived among them in the world , they were not so sensible of their ruine , yet now they are passed out of the world , and do partake of that which before they were warned of , they can i say , then cry out , now i find that to be true indeed , which was once and again told , and declared to me , that it would certainly come to pass . for i have five brethren ] here you may see , that there may be , and are , whole housholds in a damnable state and condition , as our lord jesus doth by this signifie . send him to my fathers house , for they are all in one state , i left all my brethren in a pittiful case . people while they live here , cannot indure to hear that they should be all in a miserable condition ; but when they are under the wrath of god , they see it , they know it , and are very sure of it ; for they themselves , when they were in the world , lived as they do , but they fell short of heaven , and therefore if they go on , so shall they . oh therefore send him quickly to my fathers house , for all the house is in an undone condition , and must be damned if they continue so . the thing observable is this , namely , that those that are in hell , do not desire that their companions should come thither ; nay , rather saith he , send him to my fathers house , and let him testifie to them that are therein , lest they also come , &c quest. but some may say , what should be the reason , that the damned should desire not to have their companions come into the same condition that they are fallen into , but rather , that they might be kept from it , and escape that dreadful state . answ. i do believe there is scarce so much love in any of the damned in hell , as really to desire the salvation of any . but in that there is any desire in them that are damned , that their friends and relations should not come into that place of torment ▪ it appears to me , to be rather for their own ease , then for their neighbours good ; for let me tell you , this i do believe , that it will aggravate the grief and horrour of them , to see their ungodly neighbours in the like destruction with them : for where the ungodlie do live , and die , and descend into the pit together , the one is rather a vexation to the other , than any thing else . and it must needs be so , because there are no ungodlie people , that do live ungodlie together ; but they do learn ill examples one of another , as thus . if there live one in the town that is verie expert and cunning for the world , why now the rest that are of the same mind with him , they will labour to imitate and follow his steps : this is commonlie seen . again , if there be one given to drunkenness , others of the town through his means , ●un the more into that sin with him , and do accustom themselves the more unto it , because of his inticing them , and also by setting such an ill example before them . and so if there be any addicted to pride , and must needs be in all the newest fashions , how do their example provoke others to love and follow the same vanitie ; spending that upon their lusts , which should relieve their own and others wants . also if there be any given to jesting , scoffing , lying , whoring , backbiting , junketting , wantonness , or any other sin ; they that are most expert in these things , do oft-times intangle others , that peradventure would not have been so vile as now they are , had they not had such an example , and hence they are called corruptors . isa. . . now these will by their doings , exceedingly aggravate the condemnation of one another . he that did set his neighbour an ill example , and thereby caused him to walk in sin : he will be found one cause of his friends destruction , insomuch , that he will have to answer for his own sins , and for a great part of his neighbours too , which will still add to his destruction : as that scripture in ezekiel , sheweth , where speaking of the watchman , that should give the people warning , if he did not , though the man did die in his sins , yet his blood should be required at the watchmans hand , ezek . so here let me tell thee , that if thou shouldest be such an one , as by thy conversation and practices , shalt be a trap and a stumbling-block , to cause thy neighbour to fall into eternal ruine , though he be damned for his own sin ; yet god may , nay , he will charge thee , as being guiltie of his blood , in that thou didst not content thy self to keep from heaven thy self , but didst also by thy filthy conversation , keep away others , and cause them to fall with thee . o therefore , will not this aggravate thy torment ? yea , if thou shouldest die , and go to hell before thy neighbour , or companions , besides the guilt of thine own sins , thou wouldest be so ●oaden with the fear of the damnation of others to be laid to thy charge , that thou wouldest cry cut ; o send one from the dead , to this companion , and that companion , with whom i had society in my life-time , for i see my cursed carriage will be one cause of his condemnation , if he fall short of glory . i left him living in foul and hainous offences : but i was one of the first instruments to bring him to them . oh , i shall be guilty both of mine own , and his damnation too ! o that he might be kept out hence , lest my torment be aggravated by his coming ●ither . for where ungodly people do dwel together , they being a snare and stumbling block one to another by their practices , they must needs be a torment one to another , and an aggravation of each others damnation . o cursed be thy face , saith one , that ever i set mine eyes on thee : it was long of thee ; i may thank thee : it was thee that did intice me and insnare me : it was your filthy conversation that was as a stumbling-block to me : it was your covetousness , it was your pride , your haunting the ale-house , your gaming and whoring : it was long of you , that i fell short of life ; if you had set me a good example , as you did set me an ill one , it may be i might have done better then now i do : but i learned of you , i followed your steps , i took counsel of you . o that i had never seen thy face ! o that thou hadst never bin born , to do my soul this wrong as you have done : o saith the other , and i may as much blame you ; for do not you remember how at such a time , and at such a time , you drew me out , and drew me away , and asked me if i would go with you , when i was going about other business , about my calling , but you called me away , you sent for me , you are as much in the fault as i ; though i were covetous you were proud ; and if you learned covetousness of me , i learned pride and drunkenness of you : though i learned you to cheat , you learned me to where to lye , to scoff at goodness . though i base wretch did stumble you in some things , yet you did as much stumble me in others . i can blame you , as you blame me ▪ and if i have to answer for some of your most 〈◊〉 〈◊〉 , you have to answer for some of mine . i would you had not come hither , the very looks of you doth wou●d my soul , by bringing my sins afresh into my mind , the time when , the manner how , the place where , the persons with whom : it was with you , you ! grief to my soul ! since i could not shun thy company there , oh! that i had been without thy company here . i say therefore , for these that have sinned together , to go to hell together , it will very much perplex and torment them both . therefore i judge this is one reason , why they that are in hell do desire , that their friends , or companions , do not come thither into the same place of torment that they are in . and therefore , where christ saith , that these damned souls cry out , send to our companions , that they may be warned and commanded to look to themselves . o send to my five brethren : it is because they would not have their own torments heigh●ned by their company ; and a sense , yea , a continual sense of their sins , which they did cause them to commit , when they were in the world with them . for i do believe , that the very looks of those that have been beguiled by their fellows , i say , their very looks will be a torment to them : for thereby will the remembrance of their own sins be kept ( if possible ) the fresher on their consciences , which they committed with them ; and also they will wonderfully have the guilt of the others sins upon them , in that they were partly the cause of his committing them , being instruments in the hands of the devil to draw them into . and therefore , lest this come to pass , i pray thee send him to my fathers house . for if they might not come hither , peradventure my torment might have some mitigation ; that is , if they might be saved , then their sins will be pardoned , and not so heavily charged on my soul. but if they do fall into the same place where i am , the sins that i have caused them to commit will lie so heavy , not onely on their souls , but also on mine , that they will sink me into eternal misery , deeper and deeper . o therefore send him to my fathers house , to my five brethren , and let him testifie to them , lest they come into this place of torment . these words being thus understood : what a condition doth it shew them to be in then , that now so much delight in being the very ring-leaders of their companions , into sinnes of all sorts whatsoever . while men live here , if they can be counted the cunningest in cheating , the boldest for lying , the archest for whoring , the subtillest for covering , and getting the world : if they can but cunningly defraud undermine , cross , and anger their neighbours ; y●a , and hinder them from the means of grace , the gospel of christ ; they glory in 't , take a pride in 't , and think themselves pretty well at ease , and their minds are somewhat quiet , being beguiled with sin . but friend , when thou hast lost this life , and dost begin to lift up thine eyes in hell , and seest what thy sins have brought thee to ; and not onely so , but that thou by thy filthy sinnes did'st cause others , ( devil-like ) to fall into the same condemnation with thee : and that one of the reasons of their damnation was this , that thou didst lead them to the commission of those wicked practices of this world , and the lusts thereof . then , oh! that some body would stop them from coming , lest they also come into this place of torment , and be damned as i am : how will it torment me ? balaam could not be contented to be damned himself , but also he must by his wickedness cause others to stumble and fall . the scribes and pharisees could not be content to keep out of heaven themselves , but they must labour to keep out others too . therefore , theirs is the greater damnation . the deceived cannot be content to be deceived himself , but he must labour to deceive others also . the drunkard cannot be content to go to hell for his own sins , but he must labour to cause others to fall into the same furnace with him . but look to your selves , for here will be damnation upon damnation , damned for thy own sins , and damned for thy being a partaker with others in their sins ; and damned for being guilty of the damnation of others . o how will the drunkard cry , for leading their neighbours into drunkenness ? how will the covetous person howl for setting his neighbour , his friend , his brother ; his children and relations , so wicked an example ; by which he hath not onely wronged his own soul , but also the souls of others . the liar , by lying , learned others to lie ; the swearer learned others to swear ; the whore-monger learned others to whore . now all these , with others of the like sort , will be guilty , not onely of their own damnation , but also of the damnation of others . i tell you , that some men have so much been the authors of the damnation of others , that i am ready to think , that the damnation of them will trouble them , as much as their own damnation . some men ( it is to be feared ) at the day of judgment , will be found to be the authour of destroying whole nations . how many souls do you think balaam , with his deceit , will have to answer for ? how many , mahomet ? how many , the pharisees , that hired the souldiers to say the disciples stole away jesus ? mat. . , , , , . and by that means stumbled their brethren to this day ; and was one means of hindring them from believing the things of god and jesus christ ; and so the cause of the damnation of their brethren to this very day . how many poor souls hath bonner to answer for think you ? and several filthy blind priests ? how many souls have they been the means of destroying , by their ignorance , and corrupt doctrine ? preaching , that was no better to their souls , than rats-bane to the body , for filthy lucres sake . they shall see , that they , many of them , it is to be feared , will have whole towns to answer for ; whole cities to answer for . ah friend , i tell thee , thou that hast taken in hand to preach to the people , it may be thou hast taken in hand thou canst not tell what : will it not grieve thee , to see thy whole parish come bellowing after thee to hell , crying out , this we may thank thee for , this is long of thee , thou did●● not teach us the truth ; thou didst l●●d us away with fables , thou wast afraid to tell us of our sin ▪ lest we should not put meat fast enough in thy mouth . o cu●sed wretch , that ever thou should'st beguile us thus ! deceive us thus ! flatter us thus ! we would have gone out to hear the word abroad , but that thou didst reprove us ; and also tell us , that that which we see now is the way of god ▪ was heresie , and a deceivable doctrine ▪ and wast no● contented ( blind guide as thou wert ) to f●ll into the ditch thy self , but hast also led us thither with thee . i say , look to thy self , lest thou cry out when it is too late : send lazarus to my people , my friends , my children , my congregation to whom i preached , and beguiled through my folly . send him to the town in which i did preach last , lest i be the cause of their damnation . send him to my friends from whence i came , lest i be made to answer for their soul and mine own too , ezek. . , , , , , . o send him therefore , and let him tell them , and testify unto them , lest they also come into this place of torment . consider this ye that live in the world , while you are in the land of the living , lest you fall into this condition . set case thou shouldest by thy carriage destroy but a soul , but one poor soul , by one of thy carriages , or actions , by thy sinful works ; consider it now , i say , lest thou be forced to cry , i pray thee therefore that thou wouldest send him to my fathers house , for i have five brethren , that he may testify unto them , lest they also come into this place of torment . if so , then i shall not only say to the blind guides , look you to your selves , and shut out others : no , but this doth reach in all those that do not only keep souls from heaven by preaching , and the like , but speaks forth the doom of those that shall any wayes be instrument●● to hinder others for closing in with jesus christ. o what red lines will those be against all these rich ungodly landlords , that so keep under their poor tenants , that they dare not go out to hear the word , for fear their rent should be raised , or they turned out of their houses . what sayest thou , landlord , will it not cut thy soul , when thou shalt see that thou couldest not be content to miss of heaven thy self , but thou must labour to hinder others also ? will it not give thee an eternal wound in thy heart , both at death and judgment , to be accused of the ruine of thy neighbours soul , thy servants soul , thy wives soul , together with the ruine of thy own . think on this you drunken , proud , rich , and scornful landlords , think on this you mad-brain'd blasphemous husbands , that are against the godly and chaste conversation of your wives ; also you that hold your servants so hard to it , that you will not spare them time to hear the word , unless it be where , and when your lusts will let you . if you love your own souls , your tenants souls , your wives souls , your servants souls , your childrens souls : if you would not cry , if you would not howl , if you would not bear the burden of the ruine of others for ever ; then i beseech you to consider this doleful story , and labour to avoid the soul-killing torment that this poor wretch groaneth under , when he saith , i pray thee therefore that thou wouldest send him to my fathers house . for i have five brethren , that he may testify . mark , that he may testify unto them , lest they also come into this place of torment . these words have still something more in them then i have yet observed from them ; there are one or two things more that i shall briefly touch upon , and therefore , mark , he saith , that he may testify unto them , &c. mark i pray you , and take notice of the word , testify . he doth not say , and let him go unto them , or speak with , or tell them such and such things . no , but let him testify , or affirm it constantly , in case any should oppose it . let him testify to them . it is the same word the scripture useth to set forth the vehemency of christ his telling of his disciples of him that should betray him . and he testifyed , saying , one of you shall betray me . and he testified , that is , he spake it so , as to dash , or overcome any that should have said , it shall not be . it is a word that signifies , that in case any should oppose the things spoken of , yet that the party speaking should still continue constant in his saying . and he commanded them to preach , and to testify , that it is he which was ordained of god to be the judg of quick and dead . to testify , mark , that is , to be constant , irresistible , undaunted , in case it should be opposed and objected against . so here , let him testify to them , lest they come into this place of torment . from whence observe , that it is not an easy matter to perswade them who are in their sins alive in this world , that they must and shall be damned if they turn not , and be converted to god. let him testify to them , let him speak confidently , though they frown upon him , or dislike his way of speaking . and how is this truth verified and cleared by the carriages of almost all men now in the world , toward them that do preach the gospel ; and shew their own miserable state plainly to them if they close not with it . if a man do but indeed labour to convince sinners of their sins , and lost condition by nature , though they ●ust be damned if they live and dye in that condition ; oh how angry are they at it . look how he judges , say they ; hark how he condemns us ; he tells us we must be damned if we live and dye in this state ; we are offended at him , we cannot abide to hear him , or any such as he ; we will believe none of them all , but go on in the way we are a going ; forbear , why shouldest thou be smitten , said the ungodly ▪ king to the prophet , when he told him of his sins , chron. . , . i say , tell the drunkard he must be damned if he leaves not his drunkenness , the swearer , lyar , cheater , thief , covet●us , railers , or any ungodly persons , they must and shall lye in hell for it , if they dye in this condition ; they will not believe you , nor credit you . again , tell others that there are many in hell , that have lived and dyed in their conditions , and so are they like to be if they convert not to jesus christ , and be found in him ; or that there are others that are more civil and sober men , who , ( although we know that their civili●y will not save them ) if we do but tell them plainly of the emptiness , and unprofitableness of that , as to the saving of their souls , and that god will not accept them , nor love them , notwithstanding these things , and that if they intend to be saved , they must be better provided than with such a righteousness as this ; they will either fling away , and come to hear no more , or else if they do come , they will bring such prejudice with them in their hearts , that the word preached shall not profit them , it being mixed , not with faith , but with prejudice in them that hear it , heb. . , . nay , they will some of them be so full of anger , that they will break out and call , even those that speak the truth , hereticks ; yea , and kill them , luke . , , , , . and why so ? because they tell them , that if they live in their sins , that will damn them , yet if they turn and live a righteous life , according to the holy and just , and good law of god , that will not save them . yea , because we tell them plainly , that unless they leave their sins and righteousness too , and close in with a naked jesus christ , his bloud and merits , and what he hath done , and is now doing for sinners , they cannot be saved ; and unless they do eat the flesh of the son of man , and drink his bloud , they have no life abiding in them : they gravel presently , and are offended at it ( as the jews were with christ for speaking of the same thing to them , joh. . , . ) and fling away themselves , their souls and all , by quarrelling against the doctrine of the son of god , as indeed they do , though they will not believe they do ; and therefore he that is a preacher of the wo●● , had need , not only tell them , but testify to them , again , and again , that their sins , if they continue in them , will damn them , and damn them again . and tell them again , their living honestly according to the law , their paying every one their own , their living quietly with their neighbours , their giving to the poor , their notion of the gospel , and saying , they do believe in christ , will do them no good at the general day of judgment . ha friends ! how many of you are there at this very day , that have been told once and again of your lost undone condition , because you want the right , real , and saving work of god upon your souls ? i say , hath not this been told you , yea , testified unto you from time to time , that your state is miserable , that yet you are never the better , but do still stand where you did ; some in an open ungodly life , and some drowned in a self-conceited holiness of christianity ? therefore for gods sake , if you love your souls , consider , and beg of god for jesus christs sake , that he would work such a work of grace in your hearts , and give you such a faith in his son jesus christ , that you may not only have rest here , as you think , not only think your state safe while you live here ; but that you may be safe indeed , not only here , but also when you are gone , lest you do cry in the anguish and perplexity of your souls , send one to my companions that have been beguiled by satan , as i have been ; and so by going on , come into this place of torment , as i have done . again , one thing more is to be observed from these words , let him testify to them , lest they come into this place of torment . mark , lest they come in , as if he had said , or else they will come into this place of torment , as sure as i am here . from whence observe , that though some souls for sin do fall into the bottomless pit of hell before their fellows , because they depart this world before them ; yet the other abiding in the same course , are as sure to go to the same place as if they were there already . how so ? because they are all condemned together , they have all fallen under the same law ▪ and have all offended the same justice ; and must for certain , if they dye in that condition , drink as deep , if not deeper , of the same destruction . mark , i pray you what the scriptures say , he that believeth not , is condemned already , john . . he is condemned as well as they , having broken the same law with them : if so , then what hinders , but they will partake of the same destruction with them ? only the one hath not the law yet so executed upon them , because they are here ; the other have had the law executed upon them , they are gone to drink that which they have been brewing , and thou art brewing that in this life , which thou must certainly drink . the same law , i say , is in force against you both , only he is executed , and thou art not . just as if there were a company of prisoners at the bar , and all condemned to dye ; what , because they are not all executed in one day , therefore shall they not be executed at all ? yes , the same law that executed its severity upon the parties now deceased , will for certain be executed on them that are alive , in its appointed time . even so it is here , we are all condemned by nature , if we close not in with the grace of god by jesus christ , we must and shall be destroyed with the same destruction ; and therefore , send him ( saith he ) lest , mark , lest they come into this place of torment . again , send him to my fathers house and let him testify to them , lest they come into this place of torment . as if he had said , i● may be he may prevail with them ; it may be he may win upon them , and so they may be kept from hence , from coming into this grievous place of torment . observe again , that there is a possibility of obtaining mercy , if now , i say , now in this day of grace we turn from our sins to jesus christ ; yea , it is more then possible . and therefore for thy incouragement , do thou know for certain , that if thou shalt in this thy day accept of mercy upon gods own terms , and close with him effectually , god hath promised , yea , made many promises , that thy soul shall be conducted safe to glory , and shall for certain escape all the evils that i have told thee of ; i , and many more then i can imagine . do but search the scriptures , and see how full of consolation they are to a poor soul that is minded to close in with jesus christ. he that cometh to me ( saith christ ) i will in no wise cast out . though he be an old sinner , i will in no wise cast him out . mark , in no wise , though he be a great sinner , i will in no wise cast him out , if he come to me . though he have slighted me never so many times , and not regarded the welfare of his own soul , yet let him now come to me , and notwithstanding this , i will in no wise cast him out , nor throw away his soul , john . . again , saith the apostle . now ( mark now ) is the accepted time , now is the day of salvation . now here is mercy good store , now gods heart is open to sinners ; now he will make you welcome ; now he will receive any body if they do but come to christ. he that comes to me ( saith christ ) i will in no wise cast out . and why ? because now is the accepted time , now is the day of salvation , cor. . , . as if the apostle had said , if you will have mercy , have it now , receive it now , close in with it now . god hath a certain day to hold out his grace to sinners ; now is the time , now is the day . 't is true , there is a day of damnation , but this is a day of salvation . there is a day coming , wherein sinners must cry to the mountains to fall on them , to the hills to cover them from the wrath of god ; but now , now , is the day in which he doth hold out his grace . there is a day a coming , in which you will not be admitted to have the priviledge of one drop of water to cool your tongue ; if now , i say , if now you slight his grace and goodness which he holds out to you . ah friends , consider there is now hopes of mercy , but then there will not ; now christ holds forth mercy unto you , but then he will not . mat. . . now there are his servants that do beseech you to accept of his grace ; but if thou lose the opportunity that is put into thine hand , thou thy self mayst beseech hereafter , and no mercy be given thee . and he cryed and said , father abraham have mercy on me , and send lazarus , that he may dip the tip of his finger in water , and cool my tongue . and there was none given . therefore , let it never be said of thee , as it will be said of some ; why is there a price put into the hand of a fool , seeing he hath no heart to it : seeing he hath no heart to make a good use of it , ( prov. . . ) consider therefore with thy self , and say , it is better going to heaven then hell ; it is better to be saved than damned ; it is better to be with saints , than with damned souls ; and to go to god , is better than to go to the devill . therefore , seek the lord while he may be found , and call upon him while he is near . isa. . . lest in thy trouble he leave thee to thy self , and say unto thee plainly , where i am , thither ye cannot come . joh. . . o if they that are in hell might but now again have one such invitation as this , how would they leap for joy . i have thought sometimes , should god send but one of his ministers to the damned in hell , and give him commission to preach the free love of god in christ extended to them , and held out to them , if now while it is profered to them they will accept of his kindness ; o how welcome would they make this news , and close in with it on any tearms ! certainly they would say , we will accept of grace on any tearms in the world , and thank you too , though it cost life and limbs to boot , we will spare no cost , nor charge , if mercy may be had . but poor souls , while they live here they will not part from sin , with hell-bred , devilish sin : no , they will rather lose their souls , then lose their filthy sins . but friend , thou wilt change thy note before it be long , and cry , o simple wretch that i am that i should damn my soul by sin ! 't is true , i have had the gospel preached to me , and have been invited in : i have been preached to , and have been warned of this ; but how have i hated instruction , and mine heart despised reproof ? i have not ob●yed the voice of my teachers , nor inclined mine ear to them that instructed me . prov. . , . o therefore , i say , poor soul ! i● there hope ? then lay thine hand upon thy mouth , and kiss the dust , and close in with the lord jesus christ , and make much of his glorious mercy , and invite also thy companions to close in with the same lord jesus christ , ●est one of you do go to hell before-hand , and expect with grief of heart , your companions to come after : and in the mean time , with anguish of heart do si●h and say , o send him to my companions , and let him testifie to them , lest they also come into this place of torment ! now then from what hath been said there , might many things be spoken by way of use and application : but i shall be very brief , and but touch some things , and so wind up . and first , i shall begin with the sad condition of those that die out of christ , and speak something to that . secondly , to the latter end of the parable , which more evidently concerns the scripture , and speak somewhat to that . . therefore you see , that the former part of the parable contains a sad declaration of the state of one living and dying out of christ ; how that they lose heaven for hell , god for the devil , light for darkness , joy for sorrow . . how that they have not so much as the least comfort from god , who in the time they live here below , neglect coming to him for mercy ; not so much as one drop of cold water . . that such souls will repent of their folly , when repentance will do them no good , or when they shall be past recovery . . that all the comfort such souls are like to have , they have i● in this world . . that all their groanings and sighs , will not move god to mitigate in the least , his heavy hand of vengeance , that is upon them , for the transgressions they have committed against him . . that their sad state is irrecoverable ; or they must never , ( mark ) never come out of that condition . . there , desires will not be heard for their ungodly neighbours . from these things then , i pray you consider the state of those that ●ie out of christ jesus , yea i say , consider their miserable state ; and think thus with thy self . well , if i neglect coming to christ , i must go to the devil , and he will not neglect to fetch me away into those in●olerable torments . think thus with thy self ; what ▪ shall i lose a long heaven for short pleasure ? shall i buy the pleasures of this world at so dear a rate , as to lose my soul for the obtaining of that ? shall i content my self with a heaven , that will last no longer than my life ▪ time ? what advantage will these be to me , when the lord shall separate soul and body asunder , and send one to the grave , the other to hell , and at the judgement-day , the final sentence of eternal ruine must be past upon me ? . consider , that the profits , pleasures , and vanities of this world , will not last ever , but the time is coming , yea just at the doors , when they will give thee the slip , and leave thee in the suds , and in the brambles of all that thou hast done . and therefore to prevent this thy dismal state , think thus with thy self . ▪ t is true , i do love my sins , my lusts , and pleasures ; but what good will they do me at the day of death , and of judgement ? will my sins do me good then ? will they be able to help me when i come to fetch my last breath ? what good will my profits do me ? and what good will my vanities do , when death sayes he will have no nay ? what good will all my companions , fellow jesters , jeerers , lyars , drunkards , and all my wantons do me ? will they help to ease the pains of hell ? will these help to turn the hand of god from inflicting his fierce anger upon me ? nay , will not they rather cause god to shew me no mercy , to give me no comfort ; but rather to thrust me down into the hottest place of hell , where i may swim in fire and brimstone . . consider thus with thy self ; would i be glad to have all , every one of my sins to come in against me to inflame the justice of god against me ? would i be glad to be bound up in them , as the three children were bound in their clothes , and to be as really thrown into the fiery furnace of the wrath of almighty god , as they were into nebuchadnezzars fiery furnace . . consider thus . would i be glad to have all , and every one of the ten commandements , to discharge themselves against my soul ? the first saying damn him , for he hath broken me . the second saying damn him , for he hath broken me , &c. consider how terrible this will be , yea more terrible , then if thou shouldest have ten of the biggest pieces of ordnance in england , to be discharged against thy body ; thunder , thunder , one after another . nay , this would not be comparable to the reports that the law ( for the breach thereof ) will give against thy soul : for those can but kill the body ; but these will kill both body and soul ; and that , not for an hour , a day , a month , or a year , but they will condemn thee for ever . mark , it is for ever , for ever . it is into everlasting damnation , eternal destruction , eternal wrath and displeasure from god , eternal gnawings of conscience , eternal continuance with devils . o consider , it may be the thought of seeing the devil doth now make thine hair to stand right up on thy head . o but this to be damned , to be among all the devils , and that not only for a time , as i said before , but for ever to all eternity . this is wonderfully miserable , ever miserable ; that no tongue of man , no nor of angels , is able to express it . . consider much with thy self , not onely my sins against the law will be laid to my charge ; but also the sins i have committed in slighting the gospel , the glorious gospel : these also must come with a voyce against me . as thus , nay , he is worthy to be damned , for he rejected the gospel , he slighted the free grace of god tendered in the gospel . how many times wast thou ( damned wretch ) invited , intreated , beseeched to come to christ , to accept of mercy , that thou mightest have heaven , thy sins pardoned , thy soul saved , and body and soul glorified , and all this for nothing but the acceptance , and through faith forsaking those imps of satan , which by their embracements have drawn thee downward toward the gulf of gods eternal displeasure ? how often didst thou read the promises , yea , the free promises of the common salvation ? how oft didst thou read the sweet counsels and admonitions of the gospel , to accept of the grace of god ? but thou wouldst not , thou regardest it not , thou didst slight all ? . as i would have thee to consider the sad and woful state of those tha● die out of christ , and are past all recovery ; so would i have thee consider the many mercies and priviledges thou enjoyest above some ( peradventure ) of thy companions that are departed to their proper place . as first , consider , thou h●st still the thread of thy life lengthned , which for thy sins , might seven years ago , or more , have been cut asunder , and thou have dropped down among the flames . . consider , the tearms of reconciliation by faith in christ , is still profered unto thee , and thou invited , yea intreated to accept of it . . consider , the tearms of reconciliation are but ( bear with me though i say but ) onely to believe in jesus christ , with that faith that purifies the heart , and enables thy soul to feed on him effectually , and be saved from this sad state . . consider , the time of thy departure is at hand , and the time is uncertain , and also that for ought thou knowe●● , the day of grace may be past to thee before thou diest , not lasting so long as thy uncertain life in this world . and if so , then know for certain , that thou art as sure to be damned , as if thou wert in hell already , if thou convert not in the mean while . . consider , it may be some of thy friends are giving all diligence to make their calling and election sure , being resolved for heaven , and thou thy self endeavourest as fast to make sure of hell , as if resolved to have it : and together with this , consider how it will grieve thee , that while thou wert making sure of hell , thy friends were making sure of heaven ; but more of this by and by . . consider , what a sad reflection this will have on thy soul , to see thy friends in heaven , and thy self in hell ; thy father in heaven , and thou in hell ; thy mother in heaven , and thou in hell ; thy brother , thy sister , thy children in heaven , and thou in hell . as christ said to the jews of their relations , according to the flesh , so may i say to thee concerning thy friends , there shall be weeping and wailing , and gnashing of teeth , when ye shall see your fathers and mothers , brethren and sisters , husbands and wives , children and kinsfolk , with your friends and neighbours , in the kingdom of heaven , and thou thy self thrust out , luk. . , , . but again , because i would not onely tell thee of the damnable state of those that die out of christ , but also perswade thee to take hold of life , and go to heaven , take notice of these following things . . consider , that whatever thou canst do , as to thy acceptance with god , is not worth the dirt of thy shoes , but is all as menstruous rags , isa. . . . consider , that all the conditions of the new covenant ( as to salvation ) are and have bin compleatly fulfilled by the lord jesus christ , and that for sinners . . consider , that the lord calls to thee , for to receive whatsoever christ hath done , and that on free-cost , rev. . . . consider , that thou canst not honour god , more than to close in with his proffers of grace , mercy , and pardon of sin , rom. . again , that which will adde to all the rest , thou shalt have the very mercy of god , the bloud of christ , the preachers of the word , together with every sermon ; all the promises , invitations , exhortations , and all the counsels and threatnings of the blessed word of god : thou shalt have all thy thoughts , words , and actions , together with all thy food , thy rayment , thy sleep ▪ thy goods , and also all hours , days , weeks , months , and years , together with whatsoever else god hath given thee ; i say , thy abuse of all these shall come up in judgment against thy soul. for god will reckon with thee for every thing , whether it be good or bad , eccles. . . . nay farther , it is so unreasonable a thing for a sinner to refuse the gospel , that the very devils themselves will come in against thee , as well as sodom that damned crue : may not they , i say , come in against thee , and say , o thou simple man ! o vile wretch ! that had not so much care of thy soul , thy precious soul , as the beast hath of his young , or the dog of the very bone that lyeth before him . was thy soul worth so much , and didst thou so little regard it ? were the thunder-claps of the law so terrible , and didst thou so slight them ? besides , was the gospel so freely , so frequently , so fully tendered to thee , and yet hast thou rejected all these things ? hast thou valued sin at a higher rate than thy soul ? than god , christ , angels , saints , and communion with them in eternal blessedness and glory ? wast thou not told of hell-fire , those intollerable flames ? didst thou never hear of the intollerable roarings of the damned ones that are therein ? didst thou never hear or read that ●oleful saying in the . of luke , how the sinful man cries out among the flames , one drop of water to cool my tongue . thus i say may the very devils , being ready to go with thee into the burning furnace of fire and brimstone , though not for sins of so high a nature as thine , trembling say , oh that christ had died for devils , as he died for man ! and , oh that the gospel had bin preached to us , as it hath bin to thee ! how would we have laboured to have closed in with it ? but woe be to us , for we might never have it proffered : no , nor in the least , though we would have been glad of it . but you , you have had it proffered , preached , and proclaimed unto you , prov. . . besides , you have been intreated , and beseeched to accept of it , but you would not . o simple fools ! that might have escaped wrath , vengeance , hell-fire , and that to all eternity , and had no heart at all to do it . . may not the messengers of jesus christ also come in with a shrill and terrible note against thy soul , when thou standest at the bar of god's justice , saying , nay , thou ungodly one , how often hast thou been forewarned of this day ? did we not found an alarum in thine ears , by the trumpet of god's word day after day ? how often didst thou hear us tell thee of these things ? did we not tell thee sin would damn thy soul ? did we not tell thee , that without conversion , there was no salvation ? did we not tell thee , that they who loved their sinnes , should be damned at this dark and gloomy day , ( as thou art like to be . ) yet did we not tell thee , that god , out of his love to sinners , sent christ to die for them , that they might ( by coming to him ) be saved ? did we not tell thee of these things ? did we not run , ride , labour , and strive abundantly ( if it might have been ) for the good of thy soul , ( though now a damned soul ? did we not venture our goods , our names , our lives ? yea , did we not even kill our selves , with our earnest intreatings of thee to consider of thine estate , and by christ to escape this dreadful day ? o sad doom ! when thou shalt be forced full sore against thy will , to fall under the truth of this judgment , saying , o how have i hated instruction , and how hath my heart despised reproof ? ( for indeed ) i have not obeyed the voice of my teachers , nor inclined mine ear to them that instructed me , prov . , , . . may not thy father , thy mother , thy brother , thy sister , thy friend . &c. appear with gladness against thee at the terrible day ? saying , oh thou silly wretch ! how rightly hath god met with thee ? o how righteously doth his sentence pass upon thee ? remember , thou would'st not be ruled , nor perswaded in thy life-time : as thou didst not care for us , and our admonitions then ▪ so neither do we care for thy ruine , terror , and damnation now . no , but we will stand on god's side in sentencing of thee to that portion , which the devils must be partakers of . the righteous shall rejoyce when he seeth the vengeance , he shal wash his foot in the bloud of the wicked , psal. . . o sad ! it is enough to make mountains tremble , and the rocks to rend in pieces , to hear this doleful sound . consider these things , and if thou would'st be loth to be in this condition , then have a care of living in sin now . how loth wilt thou be , to be thrust away from the gates of heaven , and how loth wilt thou be to be deprived of the mercy of god ? how willingly wilt thou set foot forward towards the lake of fire ? never did malefactor so unwillingly turn off the ladder , when the halter was about his neck , as thou wilt turn from god to the devil , from heaven to hell , when the sentence is passed upon thy soul. oh how wilt thou sigh and groan ! how willingly would'st thou hide thy self , and run away from justice : but alas ! as it is with them that are on the ladder ready to be executed , so it will be with thee : they would fain run away , but there are many halberd-men to stay them : and so the angels of god will beset thee round , i say , round on every side ; so that thou may'st indeed look , but run thou canst not : thou mayst wish thy self under some great rock or mountain , rev. . , . but how to get under , thou know'st not . oh how unwilling wilt thou be , to let thy father go to heaven without thee , thy mother or friends , &c. go to heaven without thee ? how willingly would'st thou hang on them , and not let them go ? o father , cannot you help me ? mother , cannot you do me some good ? o how loath am i to burn and fry in hell , while you are singing in heaven ! but alas , the father , mother , or friends reject them , slights them , and turn their backs upon them , saying , you would have none of heaven in your life-time , therefore you shall have none of it now : you slighted our counsels then , and we slight your tears , cries , and condition now . what sayest thou sinner , will not this perswade thine heart , nor make thee bethink thy self ? this is now before thou fall into that dreadful place , that fiery furnace . but o consider how dreadful the place it self , the devils themselves , the fire it self will be . and this at the end of all , here thou must lie for ever , here thou must fry for ever , and for ever . this will be more to thee , than any man with tongue can express , or with pen can write : there is none that can , i say , by the ten thousand part discover the state and condition of such a soul. i shall conclude this then with a few considerations of incouragement . . consider , ( for i would fain have thee come in sinner ) that there is way made by jesus christ for them that are under the curse of god , to come to this comfortable and blessed state of lazarus , i was speaking of . see ephes. . . consider , what pains christ jesus took for the ransoming of thy soul from all the curses , thunder-claps , and tempests of the law ; from all the intollerable flames of hell ; from that soul-sinking appearance of thy person ( on the left hand ) before the judgment-seat of christ jesus , from everlasting fellowship , with innumerable companies of yelling , and soul-amazing devils . i say , consider what pains the lord jesus christ took , in bringing in redemption for sinners , from these things . . in that , though he were rich , yet he became poor , that thou , through his poverty , might be made rich , cor. , . he laid aside his glory , joh. . and became a servant , phil. . he left the company of angels , and incountred with the devil , luk. . mat. . he left heavens ease for a time , to lie upon hard mountains , joh. . in a word , he became poorer , than they that go with flail and rake ; yea , then the very birds or foxes , and all to do thee good . besides , consider a little of these unspeakable and intollerable slightings , and rejections , and the manifold abuses that came from man upon him . how he was falsly accused , being a sweet , harmless , and undefiled lamb. how he was undervalued , so that a murtherer was counted less worthy of condemnation than he . besides , how they mocked him , spa● on him , beat him over the head with staves , had the hair pluckt from his cheeks . i gave my back to the smiters , ( saith he ) and my cheeks to them that plucked off the hair ; i hid not my face from shame and spitting . his head crowned with thorns , his hands pierced with nails , and his side with a spear ; together , with how they used him , scourging him , and so miserably misusing him , that they had even spent him in a great measure before they did crucifie h●m . insomuch , that there was another fain to carry his cross. again , not only this , but lay to heart a little what he receiv'd from god his dear father , though he were his dear and tender son. first , in that he did reckon him the greatest sinner and rebel in the world : for he laid the sins of thousands , and ten thousands , and thousands of thousands of sinners to his charge , esay . and caused him to drink the terrible cup that was due to them all : and not onely so , but did delight in so doing ; for it pleased the lord to bruise him . god dealt indeed with his son , as abraham would have dealt with isaac , i , and more terribly by ten thousand parts : for he did not only tear his body like a lion , but made his soul an offering for sin. and this was not done fainedly , but really ( for justice call'd for it , he standing in the room of sinners ) witness that horrible and unspeakable agony that fell on him suddainly in the garden , as if all the vials of god's unspeakable scalding vengeance had been cast upon him all at once , and all the devils in hell had been broken loose from thence at once to destroy him , and that for ever ; insomuch , that the very pangs of death seized upon him in the same hour . for , saith he , my soul is exceeding sorrowful and amazed , even unto death , mark . , . witness also that strange kind of sweat , that trickled down his most blessed f●ce , where it is said . and he sweat , as it were , great drops or clodders of blood trickling down to the ground . o lord jesus , what a load didst thou carry ? what a burthen didst thou bear of the sins of the world , and the wrath of god! o thou didst not onely bleed at nose and mouth , with the pressure that lay upon thee , but thou wast so pressed , so loaden , that the pure bloud gushed through the flesh and skin , and so ran trickling down to the ground . and his sweat was as it were , great drops of bloud , trickling or falling down to the ground , luk. . . canst thou read this , o thou wicked sinner , and yet go in sin ? canst thou think of this , and defer repentance one hour longer ? o heart of flint ! yea , harder . o miserable wretch ! what place in hell will be hot enough for thee to have thy soul put into , if thou shalt persist , or go on still to adde iniquity to iniquity ? besides his soul went down to hell , psal● ● . . act. . . and his body to the bars of the grave . and ●ad 〈◊〉 , d●●th , o● the grave been strong enough ●o hol● him , then he had suffe●'d the vengeance of eternal fire to all eternity . but o blessed jesus ! how didst thou discover thy love to man in thy thus suffering ? and o god the father ! how didst thou also declare thy purity and exactness of thy justice , in that , though it was thine onely , holy , innocent , harmless , and undefiled son jesus , that did take on him our nature , and represen● our persons , answering for our sins , instead of our selves : thou didst so wonderfully pour out thy wrath upon him , to the making of him cry out , my god my god , why hast thou forsaken me ? and o lord jesus ! what a glorious conquest hast thou made over the enemies of our souls , even wrath , sin , death , hell , and devils , in that thou didst wring thy self from under the power of them all ? and not only so , but hast led them captive , which would have led us captive ; and also hast received for us that glorious and unspeakable inheritance , that eye hath not seen , n●r ear heard , neither hath it entred into the heart of man to conceive . and also hast given thine some discovery thereof through thy spirit . and now sinner , together with this , consider , fourthly , that though jesus christ hath done all these things for sinners , yet the devils make it their whole work , and continual study , how they may keep thee and others from enjoying of these blessed priviledges , that have been thus obtain'd for sinners by this sweet jesus . he labours , i say , first , to keep thee ignorant of thy state by nature . secondly , to harden thy heart against the ways of god. thirdly , to inflame thy heart with love to sin , and the ways of darkness . and fourthly , to get thee to continue herein . for that is the way , he knows , to get thee to be a partaker with him of the flaming hell-fire , even the same that he himself is fallen into ; together with the rest of the wicked world by reason of sin . look to it therefore . but now , in the next place , a word of incouragement to you that are the saints of the lord. . consider , what an happy state thou art in , that hast gotten the faith of the lord jesus into thy soul. ( but be sure thou have it ) i say , how safe , how sure , how happy art thou . for when others go to hell , thou must go to heaven ; when others go to the devil , thou must go to god ; when as others go to prison , thou must be set at liberty , at ease , and at freedom ; when others must roar for sorrow of heart , then thou shalt also sing for the joy of heart . secondly , consider thou must have all thy well spent life to follow thee , instead of all thy sins : and the glorious blessings of the gospel , instead of the dreadful curses and condemnations of the law. the blessing of the father , instead of a fiery sentence from the judge . thirdly , let dissolution come when it will , it can do thee no harm ; for it will be but onely a passage out of a prison , into a palace ; out of a sea of troubles , into an haven of rest ; out of a croud of enemies , to an innumerable company of true , loving , and faithful friends ; out of shame , reproach , and contempt , into exceeding great and eternal glory . for death shall not hurt thee with his sting , nor bite thee with his soul-murmuring teeth , but shall be a welcome guest to thee , even to thy soul , in that it is sent to free thee from thy troubles which thou art in whiles here , in this world , dwelling in the tabernacle of clay . fourthly , consider , however it goes with friends and relations , yet it will go well with thee , eccl. . . however it goes with the wicked , yet i know , mark , yet i know ( saith he ) that it shall go well with them that fear the lord , that fear before him . and therefore let this , in the first place , cause thee chearfully to exercise thy patience , under all the calamities , crosses , troubles , and afflictions , that may come upon thee : and by patient continuance in well-doing , to commit both thy self , and thine affairs , and actions , into the hands of god , through jesus christ , as to a faithful creator , who is true in his word , and loveth to give unto thee , whatsoever he hath promised to thee . and therefore to incourage thee , while thou art here with comfort , to hold on for all thy crosses in this thy journey , be much in considering the place that thou must go into , so soon as dissolution comes . it must be into heaven , to god the judge of all , to an innumerable company of angels , to the spirits of just men made perfect , to the general assembly , and church of the first-born , whose names are written in heaven , and to jesus ( too the redeemer ) who is the mediator of the new covenant , and to the bloud of sprinkling that speaks better things for thee , than abels did for cain , heb. , , , . . consider , that when the time of the dead that they shall be raised is come , then shall thy body be raised out of the grave , and be glorified , and be made like to jesus christ , phil. . . o excellent condition . . when jesus christ shall sit on the throne of his glory , you also shall sit with him , even when he shall sit on the throne of his glory . o will not this be glorious , that when thousands , and thousands of thousands shall be arraigned before the judgment-seat of christ , then for them to sit with him upon the throne , together with him to pass the sentence upon the ungodly , cor. . . . will it not be glorious to enjoy those things that eye hath not seen , nor ear heard , neither hath entred into the heart of man to conceive . will it not be glorious to have this sentence , come ye blessed of my father , inherit the kingdome prepared for you before the foundation of the world. will it not be glorious to enter then with the angels and saints into that glorious kingdome ? will it not be glorious for thee to be in glory with them , while others are in unu●terable torments ? o then ! how will it comfort thee to sea thou hast not lost that glory ; to think that the devil hath not got thy soul , that thy soul should be saved , and that not from a little , but from an exceeding danger ; not with a little , but a great salvation . o therefore let the saints be joyful in glory , let them triumph over all their enemies . let them begin to sing heaven upon earth , triumph before they come to glory , salvation , even when they are in the midst of their enemies ; for this honour shall all his saints have , psal. . , , , . ver. . abraham said unto him , they have moses and the prophets , let them hear them . in the verses foregoing , you see there is a discovery of the lamentable state of the poor soul that dyes out of christ , and the special favour of god. and also how little the glorious god of heaven doth regard and take notice of their most miserable condition . now in this verse , he doth magnify the word which was spoken to the people by the prophets and apostles , they have moses and the prophets , let them hear them . as if he should say , thou askest me that i should send lazarus back again into the world , to preach to them that live there , that they might escape that doleful place that thou art in : what needs that ? have they not moses and the prophets ? have they not had my ministers and servants sent unto them , and coming as from me ? i sent enoch , and noah , moses , and samuel . i sent david , isaiah , jeremiah , ezekiel , daniel , hosea , and the rest of the prophets , together with peter , paul , john , matthew , james , jude , with the rest ; let them hear them . what they have spoken by divine inspiration , i will own , whether it be for the damnation of those that reject , or the saving of them that receive their doctrine : and therefore what need have they that one should be sent unto them in another way ? they have moses , and the prophets , let them hear them ; let them receive their word , close in with the doctrine declared by them . i shall not at this time speak any thing to that word ( abraham ) having touched upon it already ; but shall tell you what is to be understood by these words , they have moses and the prophets , let them hear them . the things that i shall observe from hence , are these , . that the scriptures spoken by the holy men of god , are a sufficient rule to instruct to salvation , them that do assuredly believe and close in with what they hold forth . they have moses and the prophets , let them hear them . that is , if they would escape that doleful place , and be saved indeed from the intollerable pains of hell fire , as they desire , they have that which is sufficient to counsel them , they have moses and the prophets , let them be instructed by them , let them hear them , tim. . , . for all scripture is given by inspiration of god , and is profitable for doctrine , for reproof , for correction , for instruction in righteousness ; why , that the man of god may be perfect , throughly furnished to every good work . do but mark the words , all scripture is profitable : all , take it where you will , and in what place you will ; all is profitable , for what ? that the man of god , or he that is bound for heaven , and would instruct others in their progress thither . it is profitable to instruct him , in case he be ignorant ; to reprove him , in case he transgress ; to correct him , if he hath need of it ; to confirm him , if he be wavering . it is profitable for doctrine , and all this in a very righteous way , that the poor soul may not only be helped , but throughly furnished , nor only to some , but to all good works . and when paul would counsel timothy , to stick close to the things that are sound and sure , presently he puts him upon the scriptures , saving , thou hast from a child known the scriptures , which are able to make thee wise unto salvation , through faith which is in christ jesus . the scripture holds forth gods mind and will of his love and mercy towards man , and also the creatures carriage towards him from first to last : so if thou wouldest know the love of god in christ to sinners , then search the scriptures , for they are they that testify of him . wouldst thou know what thou art , and what is in thy heart , then search the scriptures , and see what 's written in them , rom. . from . . rom. . . , , . jer. . . gen. . . chap. . . eph . . with many others . the scriptures i say , they are able to give a man perfect instruction into any of the things of god necessary to faith and godliness , if he have but an honest heart , seriously to weigh and ponder the several things contained in them . as to instance in things more particular for the further clearing up of this ; and first , if we come to the creation of the world. wouldest thou know somewhat concerning that , then read gen. , and . chapters , and compare them with psal. . at the . also isaiah , . . prov. . towards the end . wouldest thou know whether he made them of something or nothing , read heb. . . wouldest thou know whether he put forth any labour in making them , as we do in making things , read psal. . . if thou wouldest know whether man was made by god , corrupt or upright , read eccles. . . gen. . , , , . wouldest thou know where god did place man after he had made him , read gen. . . wouldest thou know whether that man did live there all his time or not , then read gen. . , . if thou wouldest know whether man be still in that state by nature , that god did place him in , then read eccl. . . and compare it with rom. . . and eph. . , , . god made man upright , but he hath sought out many inventions . if thou wouldest know whether the man were first beguiled , or the woman that god made an help meet for him , read gen. . . and compare it with tim. . . wouldest thou know whether god looked upon adams eating of the forbidden tree , to be sin , or no , read rom. . , , , . and compare it with gen. . . wouldest thou know whether it were the devil who beguiled them , or whether it was a natural serpent , such as do haunt the desolate places , read gen. . . with rev. . , , . wouldest thou know whether that sin be imputed to us , read rom. . , , , . and compare it with eph. . . wouldest thou know whether man was cursed for his sin , read gal. . . rom. . . wouldest thou know whether the curse did fall on man , or on the whole creation with him , compare gen. . . with rom. . , , . wouldest thou know whether man be defiled in every part of him by the sin he hath committed , then read isa. . . wouldest thou know mans inclination so soon as he is born , read psal. . . the wicked are estranged from the womb , they go astray so soon as they be born . wouldest thou know whether man once fallen from god by transgression , can recover himself by all he can do , then read rom. . , . wouldest thou know whether it be the desire of the heart of man by nature , to follow god in his own way , or no●-compare gen. . . and gen. . with hos. . . wouldest thou know how gods heart stood affected towards man before the world began , compare eph. . . with tim. . . wouldest thou know whether sin were sufficient to draw gods love from his creatures , compare jer●m . . . and micah . . . with rom. . , , . wouldest thou know whether gods love did still abide towards his creatures for any thing they could do to make him amends , then read deut. . , , , . wouldest thou know how god could still love his creature , and do his justice no wrong , read rom. . , , . being justified freely by his grace ▪ through the redemption that is in christ jesus , whom god hath set forth to be a propitiation for sin , through faith in his bloud , to declare his righteousness for the remission of sins that are past , through the forbearance of god. to declare , i say , at this tim● his righteousness , that he might be just , and the justifier of him that believeth in jesus . that is , god having his justice satisfied , in the bloud , and righteousness , and death of his own son jesus christ , for the sins of poor sinners , he can now save them that come to him , though never so great sinners , and do his justice no wrong , because it hath had a full and compleat satisfaction given it by that bloud , joh. . , . wouldest thou know who he was , and what he was , that did out of his love die for sinners , then compare joh. . , . rom. . . with isa. . . wouldest thou know whether this saviour had a body of flesh and bones , before the world was , or took it from the virgin mary , then read gal. . . wouldest thou know , whether he did in that body bear all our sins , and where , then read pet. . . who bare our sins in his own body on the tree . wouldest thou know , whether he did rise again after he was crucified with the very same body , then read luke . at ver . , . , . wouldest thou know whether he did eat or drink with his disciples after he arose out of the grave , then read luke . . and acts . . if thou wouldest be perswaded of the truth of this , that that very body is now above the clouds and stars , read acts . , , , and luke . toward the end . if thou wouldest know , that the quakers hold an errour , that say the body of christ is within them ; consider the same scripture . wouldest thou know what that christ that died for sinners , is doing in that place whether he is gone , then read heb. . . wouldest thou know , who shall have life by him , read tim. . . . and rom. . , , . which say , christ died for sinners , for the ungodly . wouldest thou know , whether they that live and die in their sins , shall go to heaven , or not , then read cor. . , . rev. . , . which saith , they shall have their part in the like , that burns with fire and brimstone . wouldest thou know whether mans obedience will obtain that christ should die for them , or save them , then read mark . . rom. . . wouldst thou know whether righteousness , justification , and sanctification , doth come through the vertue of christs blood , compare rom. . . with heb. . . wouldest thou know whether natural man can abstain from the outward act of sin against the law , meerly by a principal of nature , then compare well rom. . . with phil. . . wouldest thou know whether a man by nature may know something of the invisible things of god , compare seriously , rom. . . . with rom. . . . wouldest thou know how far a man may go on in a profession of the gospel , and yet fall away , then read , heb. . ▪ , . they may taste the good word of god , and the powers of the world to come . they may taste the heavenly gift , and be partakers of the holy ghost , and yet so fall as never to be recovered , or renewed again unto repentance : see also luke . wouldest thou know how hard it is to go to heaven , read mat. . , . luke . . wouldest thou know , whether a man by nature be a friend to god , or an enemy , then read rom. . . col. . . wouldest thou know what , or who they are that shall go to heaven ; then read john . . . . and cor. . . also wouldest thou know what a sad thing it is for any to turn their backs upon the gospel of jesus christ , then read heb. . , . and mark ▪ . wouldest thou know what is the wages of sin , then read , rom. . . wouldest thou know whither those do go , that die unconverted to the faith of christ , then read psal. . . and isa. . . reader , here might i spend many sheets of paper , yea , i might upon this subject , write a very great book , but i shall now forhear , desiring thee to be very conversant in the scriptures , for they are they that will testifie of jesus christ , joh. . . the bereans were counted noble upon this account ; these were more noble then those of thessalonica in that they received the word with all readiness of mind , and searched the scriptures daily , &c. acts . . but here let me give thee one caution , that is , have a care that thou do not satisfie thy self with a bare search of them , without a real application of him whom they testifie of , to thy soul , lest instead of faring the better for thy doing this work , thou dost fare a great deal the worse & thy condemnation be very much heightned , in that , though thou didst read so often the sad state of those that die in sin , and the glorious estate of them that close in with christ , yet thou thy self shouldst be such a fool as to lose jesus christ , notwithstanding thy hearing , and reading so plentifully of him . they have moses and the prophets , let them 〈◊〉 them . ] as if he should say , what need have they that one should be sent to them from the dead ? have they not moses and the prophets ? hath not moses told them the danger of living in sin . deut. . from ver . . to ver . . and chap. . . , , , . . &c. to the end of the chapter : also chap. . , , , . hath he not there told them , what a sad state these persons are in , that deceive themselves with the deceit of their hearts , saying , they shall have peace , though they follow their sins in these words . and when he heareth the words of this curse , he bless himself in his heart saying i shall have peace , though i go on or walk in the imagination of my heart , to add drunkenness to thirst . the lord will not spare that man , but then the anger of the lord , and his jealousie shall smoak against him , and all the curses that are written in this book , shall lie upon him : and the lord shall blot out his name from under heaven . again , did not moses write of the saviour that was to come afterwards into the world. deut. . . nay , have not all the prophets from samuel , with all those that follow after , prophesied , and foretold these things : therefore what need have they that i should work such a miracle , as to send one from the dead unto them ? they have moses and the prophets , let them hear them . from whence observe again , that god doth honour the writings of moses and the prophets , as much , nay more , than if one should rise from the dead : should not a people seek unto their god ? what , seek for the living among the dead ? to the law , and to the testimonies , ( saith god ) if they speak not according to this word , it is because there is no light in them . isa. . . and let me tell you plainly , i do believe that the devil knows this full well , which makes him labour to beget in the hearts of his disciples and followers , light thoughts of them ; and doth perswade them , that even a motion from their own beguiled conscience , or from his own wicked spirit , is to be observed , and obeyed before them : when the very apostle of jesus christ , though he heard a voice from the excellent glory , saying , this is my beloved son , &c. yet writing to the churches , he commends the writings of the prophets before it , saying , we have also a more sure word of the prophets , unto which ye do well to take heed , &c. pet. . , , . now if thou doubtest , whether that place be meant the scriptures , the words of the prophets , or no , read but the next verse , where he addeth for a certain confirmation there of these words . knowing this first , that there is no prophecy of the scriptures , of any private interpretation ▪ for prophecy came not in old time●y the will of man , but holy men of god spake as they were moved by the holy ghost . and therefore , what a sad thing is it with those that go about to disown the scriptures . i tell you , however they may slight them n●w , yet when they come into h●ll , they will see their folly , they have moses and the prophets , let them hear them . ] further , who are they that are so tossed to and fro , with the several winds of doctrine , that have been bro●ched in these dayes , but such , for the most part , as have had a light esteem of the scriptures ; for the ground of errour ( as christ saith ) is because they know not them , mark . . and indeed , it is just with god , to give them over to follow their own dark blinded consciences , to be led into errours , that they might be damned into hell , who did not believe that the things contained in the scripture were the truth , that they might be saved and go to heaven . it cannot well tell how to have done speaking for , and on the scriptures side , only this i consider , a word is enough to the wise ; and therefore i shall commit these things into the hands of them that are of god : and as for the rest , i shall say to them , rather than god will save them from h●ll with the breach of his holy word , if they had a thousand souls a piece , god would destroy them all ; for the scriptures cannot be broken . john ▪ . verse . and he said , nay father abraham , but if one went unto them from the dead , they would repent . the verse before , you know , as i told you , it was part of an answer to such as lose their souls , so it is a vindication of the scriptures of moses and the prophets ▪ they have moses and the prophets , let them hear them . now this verse is an answer to what was said in the former , and such an one as hath in it a rejection of the former answer . nay father abraham . nay saith he , do not say so , do not put them off with this ; send one from the dead , and then there will be some hopes . 't is true , thou speakest of the scriptures of moses and the prophets and sayest , let them hear them ; but these things are not so well as i could wish , i had rather thou woulest send one from the dead . in these words therefore , nay , father abraham , there is a repulse given . nay , let it not be so . nay , i do not like of that answer ; hear moses and the prophets ? nay . the same expression is used by christ , luke . , . think you ▪ that they upon whom the ●●ower of siloe fell , were sinn●rs above others ? i tell you nay , for except ye repent , ye shall all likewise perish . so here , nay father abraham , &c. by this word nay , therefore is signified , a rejecting the first answer . now observe , i pray you , the reason why he sayes nay , is , because god doth put over all those that will be saved , to observe and receive the truth contained in scripture , and believe that . to have a high esteem of them , and to love and search them , as christ saith , search the scriptures , — for they are they which testify of me , joh. . . but the damned say , nay ; as if he had said , this is the thing to be short , my brethren are unbelievers , and do not regard the word of god , i know it by my self ▪ for when i was in the world , it was so with me ; many a good sermon did i hear , many a time was i admonished , desired , intreated , beseeched , threatned , forewarned of what i now suffer : but alas , i was ignorant , self-conceited , surly , obstinate , and rebellious . many a time the preacher told me , hell would be my portion , the devil would wreck his malice on me , god would pour on me his sore displeasure , but he had as good have preached to the stock , to the post , to the stones i trod on ; his words rang in mine ears , but i kept them from my heart . i remember he alledged many a scripture , but those i valued not ; the scriptures , thought i , what are they ? a de●d letter , a little ink and paper , of three or four shillings price . alas , what is the scripture , give me a ballad , a news-book , george on horsback , or bevis of southamp●on ; give me some book that teaches curious arts , that tells of old fables ; but for the holy scriptures i cared not . and as it was with me then , so it is with my brethren now ; we were all of one spirit , loved all the same sins slighted all the same counsels , promises , incouragements , and threatnings of the scriptures ; and they are still as i left them , still in unbelief , still provoking god , and rejecting good counsel , so hardned in their wayes , so bent to follow sin , that let the scriptures be shewed to them daily , let the messengers of christ preach till their hearts ake , till they fall down dead with preaching , they will rather trample it under-foot , and swine-like rent them , than close in with those gentle and blessed proffers of the gospel . nay father abraham , but if one should rise from the dead , they would repent . though they have moses and the prophets , ( the scriptures ) they will not repent and close in with jesus christ , though the scriptures do witness against them . if therefore there be any good done to them , they must have it another way . i think , saith he , it would work much on them , if one should rise from the dead . and this truth indeed is so evident , that ungodly ones have a light esteem of the scriptures , that it needs not many strong arguments to prove it , being so evidently manifested by their every dayes practice , both in words and actions , almost in all things they say and do . yet for the satisfaction to he reader , i shall shew you by a scripture o● two , ( though i might shew many ) that this was , and is true with the generality of the world . see the words of nehemiah in his th chapter , concerning the children of israel , who though the lord afforded them mercy upon mercy , as it is from ver . ▪ to ver . . yet ver . . saith he , nevertheless they were disobedient for all thy goodness towards them , and rebelled against thee , ( but how ? ) and cast thy law behind their back : slew the prophets which testified against them , to turn them to thee ; and they wrought great provocations . observe , . they sinned against mercy . and then . they slighted the law , or word of god. . they slew the prophets that declared it unto them . . the lord coun●s it a great provocation . see heb. . from ver . . ver . . and see zach. . , . but they refused to hearken , ( saith he there of the wicked ) and pulled away the shoulder , and stopped their ears , that they should not hear the law. yea , they made their hearts hard as an adamant stone , lest they should hear the law , and the words which the lord of hosts sent unto them by his spirit in the former prophets , &c. mark i pray you , her is also , first , a refusing to hearken to the word of the prophets . . that they might so do , they stopped their ears . . if any thing was to be done , they pulled away their shoulder . . to effect this , they labour to make their hearts hard as an adamant stone . . and all this , lest they should hear and close in with jesus and live , and be delivered from the wrath to come , all which things do hold out an unwillingness to submit to , and embrace the words of god ; and so jesus christ which is restified of by them . many other scripture i might bring in for confirmation of the thing , as that in amos . , . also sam. . , ▪ chron. . , . jer. . , , , , . and that . . read also seriously that saying , in ▪ chron. . . where he saith , and the lord god of their fathers sent unto them by his messengersrising up betimes because he had compassion on his people , and on his dwelling place . and did they make them welcome ? no , but mocked the messengers of god , and despised his words : and was that all ? no , they misused his prophets . how long ? untill the wrath of the lord arose against them : till there was no remedy . see also jer. . . chap. . , , , , . luke . . and besides the conversation of almost all men doth bear witness to the same , both religious , and profane persons ; in that they daily neglect , reject , and turn their backs upon the plain testimony of the scriptures . as , . take the threatnings laid down in holy writ , and how are they disregarded ; there are but a few places in the bible , but there are threatnings against one sinner or other ; against drunkards , swearers , lyars , proud persons , strumpets , whoremongers , covetous railers , extortioners , thieves , lazy persons ; in a word , all manner of sins are reproved , and without faith in the lord jesus , there is a ●ore punishment to be executed on the committers of them ; and all this made mention of in the scriptures . but for all this , how thick , and by heaps , do these wretches walk up and down our streets ? do but go into the ale-houses , and you shall see almost every room besprinkled with them , so foming out their own shame , that it is enough to make the heart of a saint to tremble , insomuch that they would not be bound to have society with them any long while for all the world . for as the wayes of the godly are not liked of by the wicked , even so the wayes of the wicked are an abomination to the just , prov. . . psal. . , . the scriptures say , cursed is the man that trusteth in man , that maketh flesh his arm , and whose heart departeth from the lord , jer. . . and yet how many poor souls are there in the world , that stand in so much aw , and dread of men , and do so highly esteem their favour , that they will rather venture their souls in the hands of the devil with their favour , then they will ●●y to jesus christ for the salvation of their soul. nay , though they be convinced in their souls , that the way is the way of god ; yet how do they labour to stifle convictions , and turn their ears away from the truth , and all because they will not lose the favour of an opposite neighbour . oh! i dare not for my master , my brother , my landlord , i shall lose his favour , his house of work , and so decay my calling . o saith another , i would willingly go in this way , but for my father , he chides and tells me , he will not stand my friend when i come to want ▪ i shall never enjoy a penyworth of his goods , he will disinherit me ; and i dare not , saith another , for my husband , for he will be a railing , and tells me , he will turn me out of doors , he will beat me , and cut off my legs . but i tell you , if any of these , or any other things be ●o prevalent with thee now , as to keep thee from seeking after christ in his wayes ; they will also be so prevalent with god against thee , as to make him cast off thy soul , because thou didst rather trust man than god ; and delight in the embracing of man rather than in the favour of the lord. . again , the scripture saith , he that being often reproved , hardneth his neck , shall suddenly be destroyed , and that without remedy , prov. . . yet many are so far from turning , though they have been convinced of their wretched state an hundred times ; that when convictions or trouble for sin comes on their consciences , they go on still in the same manner , resisting and choaking the same , though remediless destruction be hard at their heels . . again , thou hast heard say , unless a man be born again , he cannot enter into the kingdome of heaven , joh. . , , . and yet thou goest on in a natural state ; an unregenerate condition , nay , thou dost resolve never to turn not be changed , though hell be appointed on purpose to swallow up such , isa. . . psal. . . the wicked shall be turned into hell , and all the nations that forget god. . again , the scripture saith plainly , that he that loveth and maketh a lye , shall have his part in the lake that burneth with fire and brimstone , rev. . , . and yet thou art so far from dreading it , that it is thy delight to jest and jeer , and lye for a penny or two pence , or ●ix pence gain . and also if thou canst make the rest of thy companions merry , by telling things that are false of them that are better then thy self , thou dost not care a straw . or if thou hearest a lye from , or of another , thou wilt tell it , and swear to the truth of it . o miserable ! . thou hast heard and read , that he that believes not , shall be damned , mark . . and that all men have not faith , thess. . . and yet thou dost so much disregard these things , that it is like thou didst scarce ever so much as examine seriously whether thou wert in the faith or no ; but dost content thy self with the hypocrites hope , which at the last god will cut off , and count it no better then the spiders web , job . , . or the house that is builded on the sands , luke . . nay , thou peradventure dost flatter thy self , and thinkest that thy faith is as good as the best of them all , when alas poor soul , thou mayest have no saving faith at all ; which thou hast not , if thou be not born again and made a new creature , . cor. ▪ . . thou hast heard , that he that neglects gods great salvation , shall never escape his great damnation , heb. . . compared with luke . . and rev. . , . and yet when thou art invited , intreated , and beseeched to come in , ( luke . , . cor. . , . rom. . . ) thou wilt make any excuse to serve the turn . nay , thou wilt be so wicked , as to put off christ time after time , notwithstanding he is so freely profered to thee : a little ground , a few oxen , a farm , a wife , a two penny matter , a play ; nay , the fear of a mock , a scoff , or a jeer , is of greater weight to draw thee back , than the salvation of thy soul to draw thee forward . . and thou hast heard that , whosoever will be a friend of the world , is the enemy of god , jam. . . but thou regardest not these things , but contrariwise , rather then thou wilt be out of the friendship and favour of this world , thou wilt sin against thine own conscience , and get thy self in●o favour by fawning , and flattering of the world . yea , rather then thou wilt go without it , thou wilt dissemble , lye , backbite thy neighbour , and an hundred other tricks thou wilt have . . you have heard that the day of judgement is near , in which you and i all of us must appear before the tribunal of jesus christ , and there be made to give an account to him that is ready to judge the quick and the dead ; even of all that ever we did , yea , of all our sins in thought , word , and deed , and shall certainly be damned for them too , if we close not in with our lord jesus christ , and what he hath done and suffered for eternal life , and that not notionally or traditionally , but really and savingly , in the power , and by the operation of the spirit , through faith ( eccles. . . . . heb. . . acts . , acts . , . cor. . . rev. . . ) and i saw the dead small and great , stand before god , and the books were opened , and another book was opened , which is the book of life ; and the dead were judged out of those things that were written in the books . there is the book of the creatures , the book of conscience , the book of the lords remembrance the book of the law , the book of the gospel ▪ ( rom. . . compared with rom. . . . rev. . ver . . joh. . . ) then shall he separate them one from another , as a shepherd divideth his sheep on his right hand , and the goats on his left . ( mat. . , , . ) and shall say to them on his right hand , come ye blessed , vers . . but to the other go or depart ye cursed , ver . . yet notwithstanding , the scriptures do so plainly & plentifully speak of these things , alas ! who is there that is weaned from the world , and from their si●s and pleasures , to fly from the wrath to come , mat. . . notwithstanding , the scripture saith also , that heaven and earth shall pass away , rather than one jot or one tittle of the word shall shall fail , till all be fulfilled , they are so certain , luke . . but leaving the threatnings , let us come to the promises , and speak somewhat of them , and you may see how light men make of them , and how little they set by them , notwithstanding the mouth of the lord hath spoken them . as first , turn ye fools , ye scorners , ye simple ones , at my reproof ; and beh●ld i will pour out my spirit unto you . prov. . . and yet persons had rather be in their foolishness and scorning still , and had rather imbrace some filthy lust , then the holy , undesiled , and blessed spirit of christ , thorow the promise , though by it , as many as receive it , are sealed unto the day of redemption , eph. . . and although he that lives and dies without it , is none of christs , rom. . . . god hath said , if thou do but come to him in christ , though your sins be as red as scarlet , they shall be as white as snow : and he will by no meanes cast thee away , ( compare isa. . . with joh. . ● . ) yet poor souls will not come to christ that they might have life . ( joh. . . ) but rather , after their hardness and impenitent heart , treasure up unto themselves wrath , against the day of wrath , and revelation of the righteous judgement of god. rom. . , , . . christ jesus hath said in the word of truth , that if any man will serve and follow him , where he is , there shall also his servant be . joh. . . but yet poor souls choose rather to follow sin , satan , and the world , though their companions be the devils , and damned souls for ever . mat. . . . he hath also said , seek first the kingdom of god , and all other things shall be added . but let who so will seek after the kingdom of heaven , first for them ; for they will take the first time , while time serves to get the things of this life . and if it be so , that they must needs seek after heaven , or else be damned , they will stay till they have more leisure , or till they can better attend to it ; or till they have other things handsome about them ; or till they are older ; when they have little else to do ; or when they come to be sick , and to die . then lord have mercy upon them ; though it be ten thousand to one , but they perish for ever . for commonly , the lord hath this way to deal with such sinners , who put him off when he is stri●●●● with them , either to laugh at their calamity , and m●●k when their fear cometh . ( prov. . . . ) 〈◊〉 〈◊〉 send them to the gods they have served , which are the devils , judg. . . . ( go to the gods you have served , and let them deliver you , saith he ) compare this with joh. . . . he hath said , there is no man that forsaketh father or mother , wife or children , or lands for his sake , and the gospels , but shall have an hundred f●l● in this world , with persecution , and in the world to come , life everlasting . mark . , . but men for the most part , are so far off from believing the certainty of this , that they will scarce lose the earning of a penny to hear the word of god , the gospel of salvation . nay , they will neither go themselves , nor suffer others to go , ( if they can help it ) without threatning to do them a mischief , if it lie in their way : nay further , many are so far from parting from any worldly gun , for christs sake and the gospels , that they are still striving , by hook and by crook , as we say , by swearing , lying , cousening , stealing , covetousness , extortion , oppression , forgery , bribery , fl●ttery , or any other way , to get more , though they get together with these , death , wrath , damnation , hell , the devil , and all the plagues that god can pour upon them . and if any do not run with them to the same excess of riot , but rather for all their threats , will be so bold , and careless ( as they call it ) as to follow the wayes of god ; if they can do no more , yet they will whet their tongues like a sword to wound them , and do them the greatest mischief they can , both in speaking against them to neighbours , to wives , to husbands , to landlords , and raising false reports of them . but let such take heed , lost they be in such a state and woful condition , as he was in , who said in vexation and anguish of soul , one drop of cold water to cool my tongue . thus might i add many things out of the holy w●it , both threatning , and promises , besides those heavenly counsels , loving reproofs , free invitations to all sorts of sinners , both old and young , rich and poor , bond and free , wise and unwise . all which have been , now are , and it is to be feared , as long as this world lasts , will be trampled under the feet of those swine , ( i call them not men ) who will continue in the same . but take a review of some of them . . counsel . what heavenly counsel is that , where christ saith , buy of me gold tried in the fire , that thou mayst be rich , and white rayment that thou mayst b● cloathed , that the shame of thy nakedness do not appear rev. . ▪ . also that , ho every one that thirsteth , come to the waters : yea come buy wine and mi●● without money , and without price , isa. . . hear and your souls shall live . ve●se . lay hold of 〈◊〉 strength , that you may make peace with me , and y●● shall make peace with me . isa. . . . instruction . what instruction is here . hear instruction and be wise , and refuse it n●t ▪ blessed is the man that heareth me , ( saith christ ) watching daily at my gates , waiting at the posts of my doors : for who so findeth me , findeth life , and shall obtain favour of the lord. prov. . , , , . take heed that no man deceive you by any means . labour not for the meat that perisheth , but for that which endureth unto everlasting life . jo● . . . strive to enter in at the strait gate , luke . . believe on the lord jesus , and thou shalt be saved . act. . . believe not every spirit , but try the spirits . quench not the spirit . lay hold on eternal life . let your light so shine before men , that they may see your good works ▪ and glorifie your father which is in heaven . mat. . . take heed and beware of hypocrisie ; watch and be sober . learn of me ( saith christ. ) come unto me . . forewarning . what forewarning is here . because there is wrath , beware lest he take thee away with his stroak , then a great ransome cannot deliver thee , job . . be ye not mockers , lest your bands be made strong for i have heard from the lord god of hosts , a consumption even determined on the whole earth . isa. . . beware therefore , lest that come upon you that is written : behold ye dispisers , and wonder and perish . for behold i work a work in your dayes , which ye shall in no wise believe , though a man declare it unto you , act. . . . let him that thinketh he standeth , take heed lest he fall . cor. . . watch and pray , lest you enter into temptation . luke . . let us fear therefore , lest a promise being made , or left us , of entring into his rest , any of you should seem to come short of it . heb. . . i will therefore put you in remembrance , though you once knew this , how that the lord having saved the people out of aegypt , afterward destroyed them that believed not . jude . hold fast that thou hast , let no man take thy crown . rev. . . . comfort . what comfort is here . he that cometh unto me , i will in no wise east out ▪ joh. . vers. . come unto me all ye that labour , and are heavy laden , and i will give you rest . mat. . . be of good chear , thy sins are forgiven thee . i will never leave thee , nor forsake thee , ( for ) i have loved thee with an everlasting love . jer. . . i lay down my life for my sheep ; i lay down my life , that they might have life . i am come that they might have life , and that they might have it more abundantly . i have heard thee in a time accepted , and in the day of salvation have i succoured thee . cor. . . though their sins be as scarlet , they ▪ shall be as white as snow ; though they be as crimson , they shall be as wooll . for i have blotted out as a thick cloud , thy transgressions , and as a cloud thy sins ; return unto me , for i have redeemed thee , isa. . . . grief to those that fall short . o sad grief . how have i hated instruction , and mine heart despised reproof , and have not obeyed the voice of my teachers , nor inclined mine ear to them that instructed me , prov. . , , . they shall curse their king and their god , and look upwards . and they shall look to the earth , and behold trouble and darkness , and dimness of anguish : and they shall be driven into darkness . isa. . vers . , . he hath dispersed abroad , he hath given to the poor , his righteousness endureth for ever . — the wicked shall see it , and be grieved , he shall gnash with his teeth , and m●●t away ; the desire of the wicked shall perish . psal. . , . there shall be weeping when ye shall see abraham , isaac , and jacob , and all the prophets in the kingdom of heaven , and your selves thrust out . luke . , , . all which things are slighted by the world . thus much in short touching this ; that ungodly men undervalue the scriptures , and give no credit to them , when the truth that is contained in them , is held forth in simplicity unto them , but rather cry out , nay , but if one should rise from the dead , then they think something might be done : when alas , though signs and wonders were wrought by the hands of those that preach the gospel , these poor creatures would never the sooner convert , though they suppose they should , as is evident by the carriages of their fore-runners , who , albeit the lord jesus christ himself did confirm his doctrine by miracles , as opening blind eyes , casting out of devils , and raising the dead , they were so far from receiving either him , or his doctrine , that they put him to death for his pains , though he had done so many miracles among them ▪ yet they believed not in him . john ▪ . . but to pass this , i shall lay down some of the grounds of their rejecting , and underval●ing the scriptures , and so pass on . . because they do not believe that they are the word of god , but rather suppose them to be the inventions of men , written by some politicians , on purpose to make poor ignorant people to submit to some religion and government . though they do not say this , yet their practices testifie the same ; as he that when he hears the words of the curse , yet blesseth himself in his heart , and saith , he shall have peace , though god saith he shall have none . deut. . , , . and this must needs be , for did but men believe this , that it is the word of god , then they must believe , that he that spake it is true , therefore shall every word and tittle be fulfilled . and if they come once to this , unless they be stark mad , they will have a care how they do throw themselves under the lash of eternal vengeance . for the reason why the thessalonians received the word , was , because they believed it was the word of god , and not the word of man , which did effectually work in them by their thus believing . thes. , , . when ye received the word which ye heard of us , ( saith he ) ye received it , not as the word of man , but as it is indeed the word of god ; which effectually worketh in you that believe . so that did a man but receive it in hearing , or reading , or meditating , as it is the word of god , they would be converted . but the word preached doth not profit , not being mixed with faith in them that hear it . heb. . , . . because they do not indeed see themselves by nature , heirs of that exceeding wrath and vengeance that the scriptures testifie of . for did they but consider what god intends to do with those that live and die in a natural state , it would either sink them into despair , or make them fly for refuge to the hope that is set before them . but if there be never such sins committed , and never so great wrath denounced , and the time of execution be never so near ; yet if the party that is guilty be senseless , and altogether ignorant thereof , he will be careless , and regard it nothing at all . and that man by nature is in this condition it is evident . for take the same man that is senseless , and ignorant of that misery he is in by nature , i say , take him at another time , when he is a little awakened , and then you shall hear him roar , and cry out so long as trouble is upon him , and a sense of the wrath of god hanging over his head : good sirs , what must i do to be saved ? though the same man at another time ( when his conscience is fallen asleep , and grown hard ) will lie like the smiths dog , at the foot of the anvil , though the fire-sparks flie in his face . but as i said before , when any one is a little awakened , o● what work will one verse , one line , nay one word of holy scriptures make in his heart , he cannot eat , sleep , work , keep company with his former companions ; and all because he is afraid that the damnation spoken of in scripture , will fall to his share , like balaam , who said , i cannot go beyond the word of the lord , numb . . . so long as he had something of the word of the lord with authority , severity , and power on his heart : but at another time he could teach balak to cast a stumbling-block before the children of israel . rev. . . . because the carnal priests do tickle the ears of their hearers with vain philosophy and deceit , and thereby harden their hearts against the simplicity of the gospel , and word of god , which things , the apostle admonished those that have a mind to close in with christ , to avoid , col. . . saying , beware lest any man ( be he what h● will ) spoil you , through philosophy and vain deceit , after the traditions of men , and rudiments of the world , and not after christ. and you who muzzle up your people in ignorance with aristotle , plato ▪ and the rest of the heathenish philosophers , and preach little , if any thing of christ rightly . i say unto you , that you will find you have sinned against god , and beguiled your hearers , when god shall in the judgement-day , lay the cause of the damnation of many thousands of souls to your charge , and say , he will require their blood a● your hands , ezek. . . . another reason why the carnal unbelieving world do so slight the scriptures , and word of god , is , because the judgement spoken of in the scripture , is not presently executed on the transgressors . because sentence against an evil act , is not speedily executed , therefore the hearts of the sons of men , are wholly set in the●● to do evil , eccles. . . because god doth not presently strike the poor wretch as soon as he sins , but waits , and forbears ▪ and is patient : therefore the world judging god to be unfaithful , go to it again , and again , and every time grow harder and harder , till at last , god is forced either to stretch out his mighty power to turn them , or else send death with the devil and hell to fetch them . thou thoughtest ( saith god ) that i was altogether such an one as thy self , but i will reprove thee , and set them in order before thy face . now consider this , ye that forget god , lest i tear you in pieces , and there be none to deliver . psal. . . . . another reason why the blind world do slight the authority of scripture , is , because they give ●ar to the devil , who through his subtilty casteth false evasions , and corrupt interpretations on them , ●end●ing them not so point blank the mind of god , and a rule for direction to poor souls , perswading them , that they must give ear and way to something else besides , and beyond that : or else he labours to render it vile and contemptible , by perswading them that it is a dead letter , when indeed they know not what they say , nor whereof they affirm . for the scripture is not so dead , but that the knowledge of it is able to make any man wise unto salvation through faith and love which is in christ jesus . tim. . . and is profitable for instruction , reproof , and correction in righteousness ; that the man of god may be throughly furnished to all good works , verse . and where it is said the letter killeth , he meaneth the law , as it is the ministration of damnation , or a covenant of works , and so indeed it doth kill , and must do so , because it is just : forasmuch as the party that is under the same , is not able to yield to it a compleat and continual obedience . but yet i will call paul and peter to witness , that the scriptures are of a very glorious concernment , in as much as in them is held forth to us the way of life ; and also , in that they do administer good ground of hope to us , rom. . . for whatsoever things were written a foretime , were written for our learning , that we through patience and comfort of the scripture , mig●● have hope . and again , rom. . , . now to him that is of power to stablish you according to my gospel , and the preaching of jesus christ , according to the revelation of the mistery which was kept hid since the world began , but now is made manifest , and by the scriptures of the prophets , according to the commandment of the everlasting god , made known to all nations for the obedience of faith . and therefore whosoever they be that slight the scriptures , they slight that which is no less then the word of god ; and they who slight that , slight him that spake it ; and they that do so , let them look to themselves , for god will be reve●ged on such . much more might be said to this thing , but i would not be tedious . a word or two more , and so i have done with this . consider the dangers of slighting the words of the prophets or apostles , whether they be , correction , reproof , admonition , forewarning , or the blessed invitations and promises contained in them . . such souls do provoke god to anger , and to execute his vengeance on them . they refused to hearken ▪ they pulled away their shoulder , they stopped their ears , lest they should hear the law , and they made their hearts adamant stone , that they might not hear the law , and the words that were spoken to them by his spirit in the former prophets : therefore came a great wrath upon them . zach. . , . . god will not regard in their calamity . because i called , and ye refused , i stretched out my hand , and no man regarded , but set at nought all my counsels , and would have none of my reproof : i also will laugh at your calamities and mock when your fear cometh . when their fear cometh as desolation , and their destruction , like a whirlwind . then shall they call , but i will not answer ; they shall seek me early , but they shall not find me , prov. . , , . . god doth commonly give up such men to delusions to believe lies . because they received not the love of the truth , that they might be saved , therefore god shall send them strong delusiens , that they should believe a lie . that they all might be damned . thes. . , . . in a word , they that do continue to reject and slight the word of god , they are such , for the most part , as are ordained to be damned . old eli his sons not hearkening to the voice of their father , reproving them for their sins , but disobeying his voice , it is sai● , it was because the lord would slay them , sam. . . again , see in chron. . , . amaziah having sinned against the lord , he sends to him a prophet to reprove him : but amaziah sayes , ●orbear , wherefore shouldst thou be smitten ? ( he ●id not hearken to the word of god ) then the prophet forbear , saying , i know that god hath determined to destroy thee , because thou hast not hearkened to my counsel . read therefore , and the lord give thee understanding . for a miserable end will those have that go on in sinning against god , rejecting his word . other things might have been observed from this verse , which at this time i shall pass by ; partly , because the sum of them hath been touched already , and may be more clearly hinted at in the following verse , and therefore i shall speak a few words to the next verse , and so draw towards a conclusion . ver. . and he said unto him , if they hear not moses , and the prophets neither will they be perswaded , though one rise from the dead . and he said ] that is , and god made answer to the words spoken in the verse before , and he said unto him if they hear not moses , &c. as if he had said , moses was a man of great renown , a man of worthy note , a man that talked with god face to face , as a man speaketh to his friend : the words that moses spake , were such as i commanded him to speak : let who will question them , i will own them , credit them , bless them that close in with them , and curse those that reject them . i my self sent the prophets , they did not run of their own heads ; i gave them commission ; i thrust them our , and told them what they should say . in a word , they have told the world what my mind is to do , both to sinners and to saints . they have moses and the prophets , let them hear them . therefore , he that shall reject and turn his back either upon the threatnings , counsels , admonitions , invita ions , promises , or whatsoever else i have commanded them to speak , as to salvation and life , and to directions therein , shall be sure to have a share in the many curses , that they have spoken , and the destruction that is pronounced by them . again , if they hear not moses , and the prophets , &c. as if he had said , thou would'st have me send one from the dead unto them , what needs that ? they have my mind already , i have declared unto them what i intend to stand to , both for saving them that believe , and damning them that do not . that therefore which i have said , i will make good , whether they hear , or forbear . and as for this desire of yours , you had as good desire me to make a new bible , and so to revoke my first sayings , by the mouth of my prophets . but i am god , and not man , and my word is immutable , unchangable , and shall stand as fast as my decre●s can make it ; heaven and earth shall pass away , but one jot or tittle of my word shall not pass . if thou hadst ten thousand brethren , and every one in danger of losing his soul , if they did not close in with what is contained and recorded in the scriptures of truth , they must even every one of them perish , and be for ever damned in hell ; for the scriptures cannot be broken . i did not send them so unadvisedly , to recall it again by another consideration . no , for i speak in righteousness and judgment , isa. . , , . and in much wisdom and counsel . it being therefore gone out of my mouth in this manner , it shall not return in vain , untill it hath accomplished the thing whereto i have sent it . but again , thou supposest that miracles and wonders will work more on them , which makes thee say , send one from the dead . but herein thou art mistaken , for i have proved them with that once and again , by more than one , or two , or three of my servants . how many miracles did my servant moses work by commandment from me in the land of egypt , at the red-sea , and in the wilderness ; yet they of that generation were never the sooner converted for that , but notwithstanding rebelled and lusted , and in their hearts turned back into egypt , act. . how many miracles did samuel , david , elias , elisha , daniel , and the prophets , together with my son , who raised the dead , cast out devils , made them to see that were born blind , gave and restored limbs , yet for all this ( as i said before ) they hated him , they crucified him . i raised him again from the dead , and he appeared to his disciples who were call'd , and chosen , and faithful , and he gave them commandment and commission , to go and testifie the truth of this to the world ; and to confirm the same , he inabled them to speak with divers tongues , and to w●●k m●●acles most plentifully ; yet there was great persecution raised against them , insomuch that but a few of them died in their beds . and therefore , though thou thinkest that a miracle will do so much with the world , yet i say , no : for if they will not believe moses and the prophets , neither will they be perswaded , though one should rise from the dead . from these words therefore take notice of this truth ; namely , that those who reject , and believe not moses and the prophets , are a very hard-hearted people , that will not be perswaded , though one rise from the dead . they that regard not the holy scriptures , to turn to god , finding them to restifie of his goodness and mercy , there is but little hopes of their salvation ; for they will not , mark , they will not be perswaded , though one should rise from the dead . this truth is confirmed by jesus christ himself : if you read joh. . where the lord is speaking of himself , that he is the very christ ; he brings in four or five witnesses to back what he said . first , john baptist. . the works that his father gave him to do . . his father speaking from heaven . . the testimony of the scriptures ; when all this was done , seeing yet they would not believe , he layes the fault upon one of these two things . . their regarding an esteem among men. . their not believing of the prophets writings , even moses and the rest . for had ye believed moses ( saith he ) ye would have believed me ? for he wrote of me . but if ye believe not his writings how can ye believe my words . now , i say , he that shall slight the scriptures , and the testimony of the prophets in them concerning jesus christ , must needs be in great danger of losing his soul , if he abide in this condition ; because he that slights the testimony , doth also slight the thing testified of , let him say the contrary never so often . for as jesus christ hath here laid down the reason of mens not receiving him ; so the apostle , in another place , lays down the reason again with an high and mighty aggravation . joh. . . saying , he that believeth on the son of god , hath the witness in himself : he that believeth not god hath made him a liar ; because he believeth not the record , mark , the record that god gave of his s●n. the record , you will say , what is that ? why , even the testimony that god gave of him by the mouth of all the holy prophets since the world began , act. . . that is , god sending his holy spirit into the hearts of his servants the prophets and apostles , he , by his spirit in them , did bear witness or record , to the truth of salvation by his sonne jesus , both before , and after his coming . and thus is that place also to be understood , which saith ; there are three that bear record in earth , the spirit and the water , and the bloud . that is , the spirit in the apostle● , which preached him to the world , as is clear , if you read seriously , thes. . . the apostle speaking of jesus christ , and obedience to god through him , saith thus : now he that despiseth , despiseth not us , but god : but it is you that speak . true , but it is by and through the spirit , he therefore that despiseth , despiseth not man , but god , who also hath given us of his holy spirit . this is therefore a mighty confirmation of this truth , that he that slights the record or testimony that god by his spirit , in his prophets and apostles , hath testified unto us , slights the testimony of the spirit , who moved them to speak these things ; and if so , then i would fain know , how any man can be saved by jesus christ , that slights the testimony concerning christ ; yea , the testimony of his own spirit , concerning his own self . 't is true , men may pretend to have the testimony of the spirit , and from that conceit , set a low esteem on the holy scriptures : but that spirit that dwelleth in them , and reacheth them so to do , it is no better than the spirit of satan , though it calls it self by the name of the spirit of christ. to the law therefore , and to the testimony try them by that : if they speak not according to this word , it is because there is no light in them . the apostle peter , when he speaks of the glorious voice that he had from the excellent majesty , saying of christ , this is my beloved son , hear him , saith thus to him whom he wrote unto ; you have also a more sure word of prophecie , ( or of the prophets , for so you may read it ) unto which you do well that you take heed . that is , though we tell you that we had his excellent testimony from his own mouth , evidently , yet you have the prophets : we tell you this , and you need not doubt of the truth of it ; but if you should , yet you may not , must not , ought not , to question them : search therefore unto them , until the day dawn , and the day-star arise in your hearts . that is , until by the same spirit that gave forth the scripture , you find the truth confirmed to your souls , which you have recorded in the scriptures . that this word of prophecy , or of the prophets , is the scriptures , read on . for ( saith he ) knowing this first , that no prophecy of the scriptures , is of any private interpretation , &c. pet. . , , . but you will say , what needs all this ado , and why is all this time and pains spent in speaking to this , that is surely believed already ? this is a thing received by all , that they believe the scriptures to be the word of god , that sure word of prophecy , and therefore you need not spend your time in proving these things , and the truth of them , seeing we grant and confess the truth of it , before you begin to speak your judgment of them . answ. the truths of god cannot be born witness unto too often ; you may as well say , you need not preach jesus christ so much , seeing he hath been , and is received for the true messias already . . though many may suppose , that they do believe the scriptures , yet if they were but well examined , you would find them either by word of mouth , or else by conversation , to deny , reject , and slight the holy scriptures . 't is true , there is a notional , and historical assent in the head , i say , in the head of many , or most , to the truth contain'd in scripture : but try them , i say , and you shall find but a little , if any , of the faith of the operation of god in the hearts of poor men , to believe the scriptures , and things contained in them . many , yea most men believe the scriptures , as they believe a fable , a story , a tale , of which there is no certainty ; but alas ! there are but few do in deed , and in truth , believe the scriptures to be the very word of god. obj. but you will say , this seems strange to me . answ. and it seems as true to me ; and i doubt not but to make it manifest , that there are but few , yea very few , that do effectually ( for that i aim at ) believe the scriptures , and the truths contained in , and spoken of by them . but to make this appear , and that to purpose ( if god will ) i shall lay you down the several operations that the scriptures have on them , who do effectually believe the things contained in them . . he that doth effectually believe the scriptures , hath in the first place been kill'd , i say kill'd by the authority of the holy scriptures ; struck stark dead ▪ in a spiritual sense , by the holy scripture , being set home by that spirit , which gave them forth upon the soul. the letter killeth ; the letter strikes men dead , cor. . . and this paul witnessed , and found , before he could say , i believe all that the prophets have spoken . where he saith , i was alive without the law once ; that is , in my natural state , before the law was set on my heart with power : but when the commandement came , sinne revived and i died , rom. . . and that law that was ordained to life , i found to be unto death : for sinne taking occasion by the commandment deceived me , and thereby slew me , ver . . now that which is called the letter in cor. is called the law in rom. . which by its power and operation , as it is wielded by the spirit of god , doth in the first place kill and slay all those that are inabled to believe the scriptures . i kill , saith god ; that is , with my law. i pierce , i wound , i prick men into the very heart , by shewing them their sins against my law , deut. . . act. . , . and he that is ignorant of this , is also ignorant of , and doth not really and effectually believe the scripture . but you will say , how doth the law kill and strike dead the poor creature ? answ. first , the letter or law , do kill thus : it is set home upon the soul , and discovers to the soul its transgressions against the law ; and shews the soul also , that it cannot compleatly satisfie the justice of god , for the breach of his law , therefore it is condemned , joh. . . mark , he that believes not is condemned already ; to wit , by the law , that is , the law doth condemn him ; yea , it hath condemned him already for his sins against it , as it is written , cursed is every one that continueth not in all things that are written in the book of the law to do them , gal. . . now all men , as they come into the world , are in this condition , that is , condemned by the law. yet not believing their condemnation by the law really , they do not also believe really and effectually the law that doth condemn them . for as men have but a notion of the one , that is , their condemnation , because of sins against the law ; so they have but a notion of the condemning , killing , and destroying power of the law ; for as the one is , so in these things , always is the other : there is no man that doth really believe the law or gospel further , than they do feel the power and authority of them in their hearts : ye erre , not knowing the scriptures , nor the power of god. now this letter , or law , is not to be taken in the largest sense , but is strictly to be tyed to the ten commandments , whose proper work is onely by shewing the soul its sins against this law , to kill , and there leaves him stark dead , not giving him the least life , or support , or comfort , but leaves the soul in an helpless and hopeless condition , as from it self , or any other mee● creature . 't is true , the law hath laid all men for dead , as they come into the world ; but all men do not see themselves dead , until they see that law that struck them dead , sticking in their souls , and having struck them that fatal blow : as a man that is fast asleep in an house , and that on fire about his ears , and he not knowing of it , because he is asleep ; even so , because poor souls are asleep in sinne , though the wrath of god , the curse of his law , and the flames of hell , have beset them round about , yet they do not believe it , because they are asleep in sin . now , as he that is awakened , and sees this , sees , that through this he is a dead man : even so they that do see their state by nature , being such a sad condition , do also see themselves by that law to be dead men naturally . but now , when didst thou feel the power of this first part of the scripture , the law , so mighty as to strike thee dead ? if not , thou dost not so much as verily believe that part of scripture that doth contain the law in it , to be the truth of god. yet if thou shouldest have felt something , i say something of the killing power of the law of god in thine heart , this is not an argument to prove , that thou believest all the things contained in scripture ; for there is gospel as well as law , and therefore i shall speak to that also ; that is , whether thou hast felt the power of the gospel , as well as something of the power of the law. . then , thou hast found the power of the gospel , and so believed it ; thou hast found it thus with thy soul. . thou hast been shewed by the word or truth of the gospel , in the light of the spirit of christ , that by nature thou were without the true faith of the son of god in thy soul : for when he , the spirit is come , he shall shew men that they believe not in me , saith christ. joh. . . mark , though thou hast , as i said before , felt somewhat of the power of the law , letter , or ten commandments , yet if thou hast not been brought to this , to see by the spirit in the gospel , that thou art without faith by nature , thou hast not yet tasted , much less believed any part of the gospel . for the gospel and the law are two distinct covenants . and they that are under the law , may be convinced by it , and so believe the law or first covenant , and yet in the mean time , to be a stranger to the covenant of promise ; that is , the gospel , and so have no hope in them , ( ephes. . . ) there is not any promise that can be savingly believed , until the soul be by the gospel converted to jesus christ. for though men do think never so much that they believe the things , or the word of the gospel of our salvation , yet ▪ unless they have the work of grace in their souls , they do no● cannot rightly believe the things contained in the scriptures . again , as the law killeth those that believe it , even so the promises contained in the gospel , do , through faith , administer comfort to those that believe i● a●ig●t . my words ( saith christ ) my words , they are spirit , and they are life . joh. . . as if he had said , the words contained in the law as a covenant of works , they wound , they kill , they strike dead those that are under them . but as for me , the words that i speak unto you , they are spirit , and they are life . that is , whosoever doth receive them believingly , shall find them full of operation to comfort , quicken , and revive their soul. for as i did not come into the world to destroy mens lives , so the words that i speak , ( as i am sent to preach the gospel ) they have no such tendency unto those that believe them . the promises that are in the gospel , oh , how do they comfort them ? such a promise , and such a promise , o how sweet is it ? how comfortable to those that believe them ? alas , there are many poor souls that think they believe the scriptures , to be the word of god , and yet they never enjoyed any thing of the life and promises ; they come in upon the heart to quicken , to revive thee , to raise th●e from the sentence of death that is passed 〈◊〉 thee by the law. and through the faith that is wrought in thy soul , by the operation of gods holy spirit ( though once killed by the law or letter ) thou art made alive in the lord jesus christ , who is presented to thy soul in the promises . . dost thou indeed and in truth ▪ believe the scriptures to be the word of god ▪ then ●he things contained in them , especially the things of the gospel are very excellent to thy soul , as the birth of christ , the death , resurrection , intercession , and second coming , o! how precious and excellent are they to thy soul , insomuch , that thou regardest nothing in comparison of them ! o! it is christs birth , death , blood , resurrection , &c. according to the scriptures , that thou dost rejoyce in exceedingly , and abundantly desire after ! whom having not seen , ye love , in whom though now ye see him not , yet believing the mercy with joy unspeakable , and full of glory . cor. . , , , , , . compare with phil. . , , . pet. . . . dost thou believe the scriptures to be the word of god ? then thou standest in aw●of , and dost much reverence them . why , they are the word of god , the true sayings of god ; they are the counsel of god ; they are his promises , and his threatnings . poor souls are apt to think , if i could hear god speak to me from heaven with an audible voice , then sure , i should be serious , and believe it . but truly , if god should speak to thee from heaven , except thou wert converted , thou wouldest not regard , not really believe him . but if thou dost believe the scriptures , thou seest that they are the truth , as really believe him . but if thou dost believe the scriptures , thou seest that they are the truth , as really as if god should speak to thee from heaven through the clouds , and therefore never flatter thy self , foolishly thinking , that if it were so , and so , then thou couldest believe . i tell thee , saith christ , if they believe not moses and the prophets , neither will they believe though one should rise from the dead . but ▪ . doest thou believe the scripture to be the word of god ? then through faith in christ , thou endeavourest to have thy life squared according to the scriptures , both in word and practice . nay , this i say , thou mayst have , though thou do not believe them all . my meaning is , that if thou believe none but the ten commandements , thy life may be according to them , a legal holy life ; and if thou do believe the gospel too , then thy life will be the faith of the lord jesus christ ; that is , either thou wilt live in the blessed and holy enjoyment of what is testified in the scripture concerning the glorious things of the lord jesus christ , or else , thou wilt be exceedingly panting after them . for the scriptures carry such a blessed beauty in them to that soul that hath faith in the things contained in them , that they do take the heart , and captivate the soul of him that believeth them , into the love and liking of them , believing all things that are written in the law , and the prophets , and have hope towards god , that there shall be a resurrection of the dead , both of the just and unjust ; and herein do i exercise my self , to have always a conscience void of offence , both towards god , and towards man. acts . , , . . he that believes the scriptures to be the word of god , if he do but suppose that any one place of scripture doth exclude him , and shut him out of , and from a share in the promises contained in them : o it will trouble him , grieve him , perplex him , yea he will not be satisfied untill he be resolved , and the contrary sealed to his soul , for he knows that the scriptures are the word of god , all truth ; and therefore he knows , that if any one sentence doth exclude , or bar out him , for want of this , or the other qualification ; he knows also , that not the word alone shuts him out , but he that speaks it , even god himself ; and ●●herefore he cannot , will not , dare not be conented until he find his soul and scripture together ( with the things contained therein ) to embrace each other , and a sweet correspondency and agreement between them . for you must know , that to him that believes the scriptures aright , the promises , or threatnings , are of more power to comfort or cast down , then all the promises or threatnings of all the men in the world . and this was the cause why the marryrs of jesus , did so slight both the promises of their adversaries , when they would have overcome them with pr●fering the great things of this world unto them , and also their 〈…〉 them they would rack them , ha●g them 〈…〉 acts . . no●● of these things c●●l● pr●vail upon them or against them ; because they did most really believe the scriptures , and the things contained in them ; as is clearly found and to be seen in heb. . and also in mr. fox's records of their brethren . . he that believeth the scriptures to be the word of god ▪ believeth that men must be born again , and also be partakers of that faith which is of the operation of god ( according as he hath read and believes ) he must and shall be damned . and he that believeth this aright , will not be contented until ( according as it is written ) he do partake of , and enjoy the n●w birth , and until he do find through grace , that faith that is wrought by the operation of god in his soul. for this is the cause why men do satisf●● themselves with so slender a conceited hope that their state is good ( when it is nothing so ) namely , because they do not credit the scripture ; for did they , they would look into their own hearts , and examine seriously , whether that faith , that hope , that grace , which they think they have , be of that nature , and wrought by that spirit and power , that the scripture speaketh of . i speak this of an effectual believing , without which all other is nothing unto salvation . now then , because i would not be too tedious , i shall at this time lay down no more discoveries of such an one as doth savingly believe the scriptures , and the things contained in them , but shall speak a few words of examination containing the things already mentioned . as , . thou sayest thou dost indeed and in truth effectually believe the scriptures : i ask therefore , wast thou ever killed stark dead by the law of works contained in the scriptures ? killed by the law or letter , and made to see thy sins against it , and left in an helpless condition by that law ▪ for as i said , the proper work of the law is to slay the soul , and to leave it dead in a helpless state . for it doth neither give the soul any comfort it self when it comes , nor doth it shew the soul where comfort is to be had ; and therefore it is called the ministration of condemnation , as in cor. . . the ministration of death , cor. . . for though men may have a notion of the blessed word of god as the children had , yet before they be converted , it may truly be said of to them , ye erre , not knowing the scriptures , nor the power of god , mark . . . you say you do believe the scriptures to be the word of god. i say again , examine , wast thou ever quickened from a dead state by the power of the spirit of christ through the other part of the scripture ; that is to say , by the power of god in his son jesus christ , through the covenant of promise . i tell thee from the lord , if thou hast , thou hast f●lt such a quickning power in the words of christ , ( joh. . ) that thou hast been lifted out of that dead condition that thou before wast in , and that when thou wast under the guilt of sin , the curse of the law , and the power of the devil , and the justice of the great god , thou hast been inabled by the power of god in christ revealed to thee by the spirit , through , and by the scripture , to look sin , death , hell , the devil , and the law , and all things that are a● enmi●y with thee , with boldness and comfort in the face , through the bloud , death , righteousness , resurrection , and intercession of christ , made mention of in the scriptures . and thirdly , on this account , o how excellent are the scriptures to thy soul ! o how much vertue dost thou ●ee in such a promise , in such an invitation ! they are so large , as to say christ will in no wise cast me ●ut ▪ my crimson sins shall be white as snow . i ●ell thee friend , there are some promises that the lord hath helped me to lay hold of jesus christ th●●ugh , and by , that i would not have out of the bible , for as much gold and silver as can lye between york and london piled up to the stars ; because through them , christ is pleased by his spirit , to convey comfort to my soul ! i say , when the law curses , when the devil tempes , when hell-fire flames in my conscience , my sins with the guilt of them tearing of me , then is christ revealed so swe●●ly to my poor soul through the promises ; that all is forced to fly and leave off to accuse my soul. so also , when the world frowns , when the enemies rage and threa●en to kill me , then also the pretious , the exceeding great and pretious promises , do weight down all , and comfort the soul against all . this is the effect of believing the scriptures savingly ; for they that do so , have by , and through the scriptures good comfort , and also ground of hope , rom. . . believing those things to be its own which the scriptures hold forth . . examine , dost thou stand in awe of sinning against god , because he hath in the scriptures commanded thee to abstain from it ? dost thou give diligence to make thy calling and election sure , because god commandeth it in scripture ? dost thou examine thy self whether thou be in the faith or no , having a command in scripture so to do ? or dost thou ( notwithstanding what thou readest in the scripture , follow the world , delight in sin , neglect coming to jesus christ , speak evil of the saints , slight and make a mock at the ordinances of god , delight in wicked company , and the like . then know , that it is because thou dost not indeed and in truth believe the scriptures effectually . for , as i said before , if a man do believe them , and that savingly , then he stands in ●w , he looks to his steps , he turns his feet from evil , and endeavors to follow that which is good , which god hath commanded in the scriptures of truth ; yet not from a legal or natural principle ; that is to seek for life by doing that good thing , but knowing that salvation is already obtained for him , by the bloud of that man christ jesus on the cross , because he believes the scriptures ; therefore ( mark i pray ) therefore i say , he labours to walk with his god , in all well pleasing and godliness , because he sweet power of the loves of christ which he feels in his soul by the spirit , according to the scriptures , constrain him so to do , cor. . . . examine again dost thou labour after those qualifications that the scriptures do describe a child of god by ? that is saith , yea the right faith , the most holy faith , the faith of the operation of god. and also dost thou examine whether there is a real growth of grace in thy soul , as love , zeal , self-denial , and a seeking by all means to attain ( if possible ) to the resurrection of the dead ; that is , not to satisfy thy self , until thou be dissolved and rid of this body of death , and be transformed into that glory that the saints shall be in after the resurrection day ; and in the mean time dost labour , and take all opportunities to walk as near as may be to the pitch , though thou know thou canst not attain it perfectly , yet i say , thou dost aim at it , seek after it , press towards it , and to hold on in thy race , thou ●hunnest that which may any way hinder thee , and also close in with what may any way further the same ; knowing , that that must be , or desiring that it should be thine eternal frame , and therefore out of love and liking to it , thou dost desire and long after it , as being the thing that doth most please thy soul. or how is it with thy soul ? art thou such an one as regards not these things ? but rather busy thy thoughts about the things here below , following those things that have no scent of divine glory upon them ; if so , look to thy self , thou art an unbeliever , and so under the wrath of god , and wilt for certain fall into the same place of torment that thy fellows have fallen into before thee , to the grief of thy own soul , and thy everlasting destruction . consider and regard these things , and lay them to thy heart before it be too late to recover thy self , by repen●ing of the one , and desiring to close in with the other . o i say , regard , regard , for hell is hot , gods hand is up , the law is resolved to discharge against thy soul ; the judgment day is at hand ; the graves are ready to fly open , the 〈◊〉 is nea● 〈◊〉 ●ounding , the sentence will ●re long be p●st , and then you and i cannot call ●im● again . but again , seeing they are so certain , so sure , so irre●●●●ble and firm ; and seeing the saving faith of the thing● contained therein is to reform the soul , and bring i● over into the things of god , really conforming to the things contained therein , both to the point of justification , and also an impractical walking , and giving up the soul and body to a conformity to all the commands , counsels , instructions , and exhortations contained therein . this then will learn us how to judg of those who give up themselves to walk in the imaginations of their own hearts , who slight and lay aside the scriptures , counting them but empty and uncertain things , and will live every day in open contradiction to what is contained , commanded , and forbidden therein . as first , this will shew us that all your drunkards , whoremasters , lyars , thieves , swearers , back-biters , slanderers , sc●ffers at goodness , &c. i say , we may see by this , that they tha● live in such things , have not the faith of these things contained in their hearts ; seeing they delight to practise those things that are forbidden by , and in them . and so they continuing living and dying in this state , we may conclude without fear , that these portions of holy scripture belong unto them , and shall for certain be fulfilled upon them ▪ he that believes not , shall be damned , mark . . the unrighteous shall not inherit the kingdome of god , co● . . , . but the abominable , the unbelieving , the whoremongers , and all lyars shall have their part in the lake that burneth with fire and brimstone , rev. . . depart ye cursed into everlasting fire , prepared for the devil and his angels , matth. . . depart , depart from me , for i will not save you . depart , for my bloud shall not at all wash you . depart , for you shall not set one foot into the kingdome of heaven . depart ye cursed , ye are cursed of god , cursed of his law , cursed of me , cursed by the saints , and cursed by the angels , cursed all over , nothing but cursed , and therefore depart from me ; and whither ? into everlasting fire , fire that will scald , scorch , burn , and flame to purpose ; fire that never shall be quenched , mark . fire that will last to all eternity . and must we be all alone ? no , you shall have company , store of company with you . namely , all the raging , roaring devils , together with an innumerable company of fellow damned sinners , men , women , and children . and if the scriptures be true , ( as they will one day wonderfully appear to be ) then this must , and shall be thy portion , if thou live and dye in this state , and of all them who continue in sinning against the truths com●ined in scriptures . as first , dost thou delight to sin against plain commands ? thou art gone . secondly , dost thou slight and scorn the counsels contained in scriptures , and continue in so doing ? then thou art gone . thirdly dost thou continually neglect to come to christ , and usest arguments in thine own heart to satisfy thy soul with so doing , then thou art gone . luke . , . compared with verse . and hebrews . . how shall we escape if we neglect so great salvation ? how shall we escape , 〈…〉 there is no way to escape . first ▪ because god hath said we shall not , heb. . . see that ye refuse not him that speaketh , for if they escaped not who refused him that spake on earth ( that was moses ) , much more shall not we escape , if we turn away from him that speaketh from heaven . . because he hath not only said , they shall not , but also hath bound it with an oath , saying , so i sware in my wrath , they shall not enter into my rest , heb. . . to whom did he swear that they should not enter into his rest ? answer , to them that believed not , so we see , they could not enter in , because of unbelief , verse , . secondly , this will teach us what to think and conclude of such , who though they do not so openly discover their folly by open and gross sins against the law , yet will give more heed to their own spirits , and the movings thereof , though they be neither commanded , nor commended for the same in scripture ; nay , though the scripture command and commend the contrary , isaiah . . then they will to the holy and revealed will of god. i say , such men are in as bad a state as the other to the full , being disobedient to gods will revealed in his word , as well as they , though in a different manner ; the one openly transgressing against the plain and well known truths revealed in it ; the other , though more close and hidden , yet secretly rejecting and slighting them , giving more heed to their own spirits , and the motion thereof , although not warranted by the scriptures . a few words more , and so i shall conclude . and first , take heed that you content not your self with a bare notion of the scriptures in your heads , by which you may go far , even so far , as to be able to dispute for the truth , to preach the gospel , and labour to vindicate it in opposition to gain-sayers , and yet be found at the left hand of christ at the judgment-day , forasmuch as thou didst content thy self with a notion or a traditional knowledg of them . . have a care , that thou own the whole scripture , and not own one part , and neglect another , or slight it , is th●● : to own the law , and slight the gospel ; or to think that thou must be saved by thy good doing and works , for that is all one , as if thou diddest thrust christ away from thee , or else so to own the gospel , as if by it thou wert exempted from all obedience to the ten commandments , and conformity to the law in life and conversation ; for in so doing , thou wilt for certain make sure of eternal vengeance . thirdly , have a care that thou put not wrong names on the things contained in the scriptures , as to call the law , christ , and christ , the law. for some having done so ( in my knowledg ) , have so darkned to themselves the glorious truths of the gospel , that in a very little time they have been resolved to thwart and oppose them , and so have made room in their own souls for the devil to inhabit , and obtained a place in hell for their own souls , to be tormented for ever and ever . against this danger therefore in reading and receiving the testimony of scripture , learn to distinguish between the law and the gospel , and to keep them clear asunder , as to the salvation of thy soul , and that thou mayest so do : in the first place , beg of god , that he would shew thee the nature of the gospel , and set it home effectually with life and power upon thy soul by faith. which is this , that god would shew thee , that as thou being man , hast sinned against god ; so christ being god man , hath ●●ought thee again , and with his most pretious bloud set thee free from the bondage thou wast fallen into by thy sins ; and that not upon condition , that thou wilt do thus and thus , this and the other good work ; but rather , that thou being first justified freely by meer grace , through the bloud of jesus , shouldest also receive thy strength from him who hath bought thee , to walk before him in all well pleasing , being inabled thereto by vertue of his spirit , which hath revealed to thy soul , that thou art delivered already from wrath to come , by the obedience , not of thee , but of another man , ( viz. ) jesus christ. secondly , then if the law thou readest of , tell thee in thy conscience , thou must do this and the other good work of the law , if ever thou wilt be saved . answer plainly , that for thy part thou art resolved now not to work for life , but to believe in the vertue of that bloud shed upon the cross , upon mount calvary , for the remission of sins ; and yet , because christ hath justified thee freely by his grace , thou wilt se●ve him in holiness and righteousness all the dayes of thy life , yet not in a legal spirit , or in a covenant of works , but mine obedience ( say thou ) i will endeavour to have it free , and chearful , out of love to my lord jesus . thirdly , have a care thou receive not this doctrine in the notion only , lest thou bring a just damnation upon thy soul , by professing thy self to be freed by christs bloud from the guilt of sin , while thou remainest still a servant to the filth of sin . for i must tell you , that unless you have the true and saving work of the faith and grace of the gospel in your hearts , you will either go on in a legal holiness , according to the tenour of the law ; or else through a notion of the gospel ( the devil bewitching , and beguiling thy understanding , will , and affections ) thou wilt ranter ▪ like , turn the grace of god into wantonness , and bring upon thy soul , double , if not treble damnation , in that thou couldest not be contented to be damned for thy sins against the law , but also to make ruine sure to thy soul ; thou wouldest dishonour the gospel , and turn the grace of god held forth , and discovered to man by that , into licenticusness . but that thou mightest be sure to escape these dangerous looks on the right hand , and on the left , see that thy faith be such , as spoken of in s●●●pture , and that thou be not satisfied without th●t ▪ which is a faith wrought by the mighty operation of god , revealing christ to , and in thee , as having wholly freed thee from thy sins by his most pretious bloud . which faith , if thou attain unto , will so work in thy heart , th●● first thou wilt see the nature of the law , and also the nature of the gospel , and delight in the glory of it ; and also thou wilt find an ingaging of thy heart and soul to jesus christ , even to the giving up of thy whole man unto him , to be ruled and governed by him to his glory , and thy comfort , by the faith of the lord jesus . the end. books printed for francis smith , at the elephant and castle without temple-barre . christianismus redivivus , or baptizing and inchurching believers , after faith and repentance vindicated ; also the writings of mr. bax●er , dr. ●eatley , dr. hilins , mr. marshall , mr. blake mr. cook , mr. cotton answered , with a vindication of ordinances , till christs personal coming proved ; in folio . the work of faith with power ; wherein the nature of that ( dead faith is detected ) by which multitudes that hope for salvation , are ( as is to be feared ) deceived . published on purpose to rectify some dangerous and damning mistakes of men about their faith , and to awaken all to the work of faith with power ; in quarto . means to prevent perishing , or , the usefulness of the saving knowledg of god discovered ; shewing what blessed tendency the right knowledg of god hath to bring men to salvation ; in to . sions groans for her distressed ; proving it the undoubted right of christian liberty , under different perswasions in matters spiritual , to have equal protection as to their civil peace , with the testimony of . antients , humbly offered to the kings majesty , parliament , and people ; in to . faith in gods promises , the saints best weapon , or , the great use and availableness of 〈◊〉 , both for the support , and growth of saints in times most perilous ; with several considerations for the encrease of faith , to . a contention for truth , in two publick disputations before thousands of people , between dr. gunning , and mr. da●n , touching the baptism of infants , whether lawful , or unlawful , to . the free grace of god to all the sons of adam vindicated , in a plain discovery of that truth , with queries to all men concerned , to . a plea for toleration of opinions and perswasions in matters of religion differing from the church of england ; shewing the unreasonableness of prescribing to other mens faith ; and the evil of persecuting differing opinions , humbly presented to the kings majesty , to . the great case of conscience opened , in the particular unfoulding of those two difficult texts , matth. . , . with jam. . . about the lawfulness , or unlawfulness of swearing , to . godly adversity , far better than wicked prosperity ; or , the rage of the wicked should not hinder the race of the godly , to . an epistle of information and consolation to all such as are distinguished by names of reproach ; containing also , a sober rebuke for former slothfulness , to . the 〈…〉 causes of gods forekno●●●g of election and predestination , and of man's salvation or damnation ▪ as also , whether christ dyed for all ▪ or not for all with the causes and effects that may follow , or not follow . the fifth edition , ● . mr. hooles latine and english grammer , fitted not only for the use of schools , but very useful for any person that is desirous to learn the latine tongue ; being a more plain and speedy help , than any yet ext●nt . the fourth edition , octavo . a discovery of the latitude of the loss of the earthly paradice , by original sin ; with characte●s of the true and false ministry ; to which is added ▪ si●ns redemption , with the manner of the rice of the man of sin ; with a brief description of christs personal reign upon earth a thousand years . symptomes of growth and decay to godliness , in lx. signs of a living and dying christian ; with the cause ; of decay , and remedies for recovery , octavo . laying on of hands asserted , under new testament c●nsi●erations , viz. upon persons for healing with a brief discovery of that ordinance of annointing with oyl . . upon persons to office. . upon believers baptized as such . a profitable concordance to the bible , with doctrinal and alphabetical observations upon most points material in the holy scriptures , oct. saturday no sab●●●● or , 〈…〉 sabboth proved not to be 〈◊〉 force to believing gentiles , neither by the law of nature , law of moses , nor law of christ , octavo . the truth of the resurrection of the bodies , both of good and bad at the great day , asserted and proved by gods word ; also the manner and order of their coming forth of their graves ; and a discourse of the last judgment , and final conclusion of the whole world ; in octavo . a short catechisme very teachable , as well for young christians as children , in seven particulars ; in octavo . christian beheaviour , being the fruits of true christianity , te●ching husbands , wives , parents , children , masters , servants , so to walk , as to please god , the d edition in twelves . prayer with the spirit and understanding , also shewing what it is to pray with the spirit , and with understanding , the d edition ; in . prison meditations , directed to the heart of suffering saints , and raigning sinners ; in . self 〈◊〉 the grand enemy of jesus christ , or a treatise shewing what a heart-plague self is , with special remedies for its ruine ; in ● . the doctrine of christianity , teaching how to become a christian , how to lead a christian life , and what is the government of christs church , with the articles of their faith ; in ● . first 〈…〉 with the rule of three ; also the way to find the solid content of board , glass , land , timber , stone , globes , &c. in ● . d edition . one thing is needful , or serious meditations upon the four last things , ▪ death , judgment , heaven and hell ; with a conference between christ and a sinner , in ● . the line of life , and the line of death , or a map shewing the order and causes of salvation , and damnation , all cut in brass . the poor mans physitian , or the true art of medicine , as it s chimically prepared for the healing all diseases incident to man-kind . a brief confession of faith , as it was presented to the king , in the name of many thousands , commonly called anabaptists . also their apologie and vindication against the injurious aspersions , of being like some pretended german anabaptists . a treatiise touching fa●ling from grace ; or arguments proving that believers may fall from the truth of grace ; with the most material objections to the contrary answered , ● . gods oracle , and christ's doctrine , or the six principles and beginning word of ever , christian man , shewing the foundation every convert ▪ is to lay . a journey to hell, or, a visit paid to the devil a poem. ward, edward, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing w wing w estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : , : ) a journey to hell, or, a visit paid to the devil a poem. ward, edward, - . p. printed, and are to be sold by the booksellers of london and westminster, london : . attributed to edward ward. cf. bm. part ii, at reel : , has special t.p.: a journey to h----: or, a visit paid to, etc., a poem, part ii, both parts by the author of the london-spy. reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng hell -- anecdotes devil -- anecdotes - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion a journey to hell : or , a uisit paid to the devil . a poem . london , printed , and are to be sold by the booksellers of london and westminster . . the preface . since a poet , in a piece of satyr , like a passionate man in a skirmish , may by accident offend those he never designed to meddle with , the author , lest people should think he has too far jested with an edge-tool , has thought fit to declare , that he had no other intention in the following poem , than to apply it as a carpenter does his axe , when , to the hazard of its edge , he strikes at those stubborn and irregular knots which are a discredit to the tree , and lessen the value of the timber : or as a surgeon handles his lancet , when he lays open a corrupt member , which is both troublesome and scandalous to the sound parts of the body . it is evident enough , there is no church in the world but what has received some blemishes from her priests , meaning some few , who , for want of either learning , prudence , or piety , have been a dishonour to their function , such only i accuse ; and i hope , should i blame peter for denying his master , or judas for betraying him , the rest of the apostles would have no reason to be angry . if i am condemn'd for arraigning 'em in the lower regions , which some of 'em have good reason to hope was prepar'd only for us laymen , i have only this to say , that i am not the first that has plac'd a vicious clergyman in the infernal territories ; for michael angelo , the famous roman painter , in his resurrection in st. peter's chapel , had the presumption to paint a cardinal in hell , so very like the grave father he represented , that every body knew the picture , which put the good old gentleman under so great a dissatisfaction , that he complain'd to the pope , and desir'd he would command it should be rub'd out ; who told him , he was got quite out of his jurisdiction , saying , if he had been but a step on this side , he could have released him from purgatory , but having not the keys of hell , from thence there could be no redemption . the next part of my apology , is to the learned professors both of law and physick , for whom ( as well as the orthodox clergy of the english church ) i have a peculiar veneration , who cannot be insensible what swarms of hungry and unskilful practicers in both sciences there are , who fraudulently prey upon the honest labours of the publick , at such only is this satyr pointed , who support themselves basely by others ruin , and have no just prospect , for want of true knowledge in their business , to preserve themselves from beggary , but by often bringing others into it ; one side plunging their clients further into trouble , instead of helping them out ; and the other , instead of recovering their patients of curable distempers , will , if they be poor , thro' neglect ; or if rich , by delays of cure , for interest sake , be the death of some , and the undoing of others , to their whole lives misery . therefore , since it as essentially relates to the comforts of the life of man , to know what other people are , as well as what he himself should be , i thought it no ill task to communicate to the world what knowledge of mankind i have gather'd from my own experience ; the good wont hurt us , 't is the bad we must be cautious how we deal with ; for which reason , i have herein separated the wicked from the godly , representing only the former , to show youth what monsters in humane shape they must expect to meet with in this world , tho' of the most noble professions : therefore , my whole design is only to make men careful with what priests they trust their souls ; with what lawyers their estates ; and with what physicians their bodies . and if this part of my undertaking succeed well , and that the world is pleased with it , they shall hear further from me on the same subject ; for in this i had not room to half finish my design . so farewel . a journey to hell : or , a uisit paid to the devil . canto i. when western clouds involv'd the god of light , and all the eastern starry orbs look'd bright ; when sots their tavern bacchanals begun , and thetis at a draught drank up the sun ; whilst luna with her silver horns drew near , to bless the night , and bear dominion here . 't was then that i , my better self , my soul broke loose , and thro' my prison casements stole , and glad i 'd shifted off my earthly chains , danc'd like a flaming vapour round the plains . i then thro' brakes and over whirl-pools flew , till tir'd with only superficial view ; then into holes and crannies did i dive , where badger , fox , and sundry vermine live ; where moles were labouring to enlarge their homes and buzzing bees made musick o'er their combs . farther i darted thro' the porous earth , to seek that womb whence nature had her birth , but found the hidden mistery far too great , and for a human soul too intricate : causes with sundry causes mix'd i found , each matrix did with proper seeds abound , but why those seeds their likeness shou'd produce , their form preserve , be still the same in use , my shallow reason neither see or knew , but found each cause did the decrees pursue , of some eternal pow'r beyond dim reasons view . thro' deeper caverns still i forc'd my way , where useless dregs of the old chaos lay , involv'd in night , remote , and never seen by day . where plagues and pestilential fumes were pent , till heav'ns decree shou'd give 'em fatal vent : where greater serpents do the less devour , and human-like , contend for sov'reign pow'r : where streams thro' subteranean channels run , and fight with winds far distant from the sun ; whose violent shocks the world can scarce survive , but trembles at the very strokes they give . and where heavens judgments in subjection lay , ready the dreadful trumpet to obey , and work the world's destruction at the last sad day . thus thro' nights deep avenues did i pass , where all was rude as in the unform'd mass. thro' death's remoter frightful vaults i went , where ghastly sprights their follies past lament , and in dispairing sighs such discord make , no soul could hear , but of their grief partake , dreading from thence their sad remove each hour , to endless pains , where time shall be no more . so the poor thief , when seiz'd for his offence , finds his own conscience judge and evidence . and thus , before he to the bar shall come , dreads with sad terror his succeeding doom . i forward press'd , bemoaning of their case , freed from my earth , death ask'd me for no pass , but boldly shot the adamantine gates without repulse , unquestion'd by the fates , who busie sate , with distaff , reel , and knife , spining and cutting man's short threads of life . o'er scorching sands , where fiery seeds lay hid , i travell'd , till the avernuan hills i spy'd , high were their gloomy heads , the trodden path as wide , i ventur'd forwards , till to styx i came , which shone like humid vapours in a flame ; it s poysonous fumes so fatal and impure , none but immortal spirits can endure . i stood a while , and ponder'd by the lake upon the frightful voyage i had still to take . canto ii. my resolutions now much stronger grew , my first intentions to at last pursue , charon i call'd , his leaky boat to freight , who in 's infernal pinnace nodding sate : hearing a voice he started , and with speed , he drag'd his rotten bark from mud and weed : with painful pulls he brought her to the shore , black with the guilt of those he 'd wafted o'er . the grisly churl ask'd whither i wou'd go , up to elizium , or the shades below . i told him i to pluto's court was bound , where restless souls amid'st their pains are found . the frowning pilot finding me alone , e'en bid me wait , for he 'd not carry one. 't was i , said he , this ferry first began , and held it ever since the fall of man , but never yet , as pluto knows full well , e'er wafted o'er one single soul to hell. on earth of what imployment coud'st thou be , who com'st so destitute of company : hard was thy fate , to these dark shades unknown , thou art the first that e'er was damn'd alone . i heard his questions , but no answer made , and what he further ask'd did still evade , with humble words , that with him might prevail , to take his fare on board and set up sail. but all my soft perswasions would not make , the grim tarpaulin his old custom break , who gently row'd his ferry to and fro , bauling aloud , hey , downward , downward ho. thus for more company being forc'd to wait , down on the bank , amongst the weeds , i sat , and looking round me , at a distance saw , a loit'ring crowd towards charon's ferry draw : they gently crept along , oft seem'd to stay , and hung their arses as if bound my way : so the wretch , drove to suffer for his crime , now steps , then stops , to lengthen out the time. charon look'd out , the multitude drew nigh , p — on 'em , says the churl , this sooty fry are lawyers souls , i know them by their dye . close to the stygian banks at last they came , showing some signs of sorrow , some of shame : despair and anguish in their looks i read , each did his sultry unknown voyage dread ; and , transport like , as gladly would be drown'd , as see the slavish shore to which they 're bound . charon pull'd near , but grumbl'd in the throat , your pondrous ills will never let me float , you always come in crowds , enough to sink my boat : if hell in such mean traffick means to trade , pluto must get a stronger vessel made : but come , step in , and do not make me stay , pray trim the boat , whilst i my stretcher lay . then in we hobbl'd from a steep descent , hoisted up sail , and on our way we went ; whilst i , not under the decrees of fate , amongst the sighing crew with pleasure sate , bearing some glim'rings of celestial light , with them compar'd , look'd innocent and bright , as the tan'd mariner 'mongst negro slaves looks white . my soul was light , and they so weighty were , we held no poize , made charon curse his fare . who pull'd and puff'd , still roar'd with open throat , w — nds move your shades , and better trim the boat , the larboard gunhil's almost under water , for me , the devil waft such fares hereafter . my soul considering her diviner air , no ballance with their heavy crimes could bear , stept from the side , and in the center got , and to the churls content i trim'd the boat , which charon skull'd a head with mighty pains , deep laden as a western barge from stains . downwards our course , and as more way we made , the rocky beach still loftier rais'd its head ; whose thistly product all look'd parch'd and dry , like weeds long ho'd that in the sun-shine lye . vapours condens'd hung low'ring o'er each head , and sporting daemons round the vessel play'd . night-ravens , bats , and screech-owls then drew near , to give old charon , as he pass'd , a chear ; who with their horrid skrieks alarm'd each frighted ear , mix'd with the groans of filthy souls from stews , condemn'd to fetters in the stinking owse . thus the black judge such punishment contrives as bears proportion to their odious lives . serpents , like river-fish , their freaks would take , and skip above the surface of the lake ; where furies came from their more curs'd abodes , to catch and bundle up their snaky rods. charon now tir'd , his labouring oar forsook , a dram of some infernal spirits took , and 'twixt his jaws a pipe of flaming sulphur stuck ; then to his oars himself again apply'd , and to his fare the merry slave thus cry'd , chear up , ye sullen shades , and be not dull ; ( then , adding strength , he gave a strenuous pull ; ) you who'n the upper world , in long delays of justice , and in quarrels spend your days , hold up your drooping heads , more courage show , than fear th' immortal discords here below . you that have pass'd the adamantine gates , grim king of terrors , and the moody fates , shake off your cowardly fears , and with a grace look the stern prince of darkness in the face . they shook their ears , and signs of horror show'd , great their despair , and great their sinful load : their guilty forms no comfort cou'd receive , or could they one defensive answer give , but hung their thoughtful heads , look'd al-a-mort , like sullen convicts in a tyburn-cart . by this time to a narrow gulph we came , the lake descending in a rapid stream ; darkness all round above our heads were set , lock'd in with mountains in conjunction met ; where clacks of whips , and distant yells were heard , but nothing seen , night only here appear'd . this current brought us to the deep abyss , unknown to light , to harmony , and peace , where souls the painful stings of conscience bear , and nothing dwells but horror and despair . b'ing come to th'brink of the infernal cell , our pilot steering to the wharf of hell , landed his fare , and bid us all farewell . canto iii. thus put on shore upon the dismal strand , where fiery attoms sparkled from the sand ; sighing my comrades stood , and made their moan , like seamen shipwreck'd on a coast unknown , whilst i unforc'd had little cause to mourn , but was commission'd safely to return . time prun'd his wings , and hasten'd on with speed , the dreadful moment that the gods decreed , the drooping wretches should their entrance make , at hell's wide porch that guards the burning lake . compell'd by the extrinsick power of fate , the trembling souls gave notice at the gate , dreading those torments which the ills they 'd done deserv'd , and was not in their power to shun . cerberus growl'd , his three-tone snarl we heard , the chain he rattled , and the gate unbar'd . to pluto's court we thus admitted were , dusky his mansions , sultry hot the air : the door shut after 's with a frightful clap , from those sad confines could be no escape : fetters and links did at a distance clink ; sad howls we heard , and nothing smelt but stink ; nauseous as are the fumes of smoth'ring straw , great heat we felt , and gloomy fires we saw , glowing like burning piles of turf or peat , whilst groaning souls lay basking in the heat . my sad companions were receiv'd by throngs of envious spirits , arm'd with fiery prongs , who clap'd their pointed wings , and with a yell , gave'em a dreadful welcome into hell , and led'em captive to a loathsome cell ; whilst i some rays of innocence diffus'd , unquestion'd pass'd , by all the guards excus'd : as he that visits bridewell , with intent to goodness learn from others punishment , does fearless thro' the prison confines rove , whilst guilty slaves are to correction drove . vast streams of melted minerals ran down , 'twixt glowing banks of adamantine stone , roaring like cataracts on ev'ry side , flowing with violence , like an eager tide : where souls unpity'd are condemn'd to dwell , whilst heav'ns without controul , or hell is hell. they plow'd the fiery surges to get free , but sunk again , like monsters in the sea , or as the poor on earth , bore down by destiny . near these were punish'd in ignifluous vaults , the greatest spirits for the biggest faults : where i with pity and amazement view'd , princes of old , once stil'd so great and good , held so immaculate , so all divine , that gods could scarce with greater glories shine ; high in the state , victorious in the field , abroad had conquer'd , and at home had kill'd ; wise in their conduct , and approv'd their cause , mighty in pow'r , and equal in applause : flatter'd on earth by poets and by priests , yet doom'd at last to be infernal guests : how much , thought i , do we mistake above , who esteem pow'r a mark of heaven's love : when thus i saw their grand fatigues on earth , their noble spirits and illustrious birth , their glorious blood-shed in the wreaking field , for crowns , or to enlarge dominion spill'd . resistless arms , and arbitrary sway , that forces ravish'd countries to obey . their dangerous battels which they once might boast , crown'd with success , by no ill-fortune crost , were punish'd here as princely ills , too great for common sinful slaves to perpetrate . some crimson hero's painted o'er with blood , storming amidst their sweating torments stood , rail'd against kingdoms they had basely won , and raving , curs'd each sanguine ill they 'd done , accusing of severity their fate , made 'em renounce all goodness to be great . thus tyrants , who so lordly once appear'd , rush'd on at all , nor god nor devil fear'd , in these dark regions are decreed to know , tho' once they rul'd above , they must obey below , and change that splendor which deceiv'd the crowd , for guilty consciences that cry'd aloud : so the proud combatants before they fell , look'd bright in heav'n , but now look black in hell. others thro' moody pride contemn'd their chains , and bore with sullen hardiness their pains ; slighted their suff'rings , patient stood and mute , as n — l p — n when tortur'd with the boot ; whilst some bemoan'd their doom , their crimes expos'd , in sighs and tears their sad despair disclos'd . whose cow'rdly souls bewail'd their wretched state , and beg'd for mercy , but alass too late : railing at eve , on her the blame they laid , who to such miseries had her sons betray'd , crying , o wretched soul , that art immortal made . from thence i wander'd thro' a stately porch , where carbuncles supply'd the light of torch ; flashes of fire they darted from on high , like beams of light'ning from a stormy sky . this entry to a spacious cavern led , where azure lamps with oil of sulphur fed , hung blinking round the subterranean hall , num'rous as beauties at a prince's ball , but dim as tapers at an emperor's funeral . i gaz'd around , and at a distance off , saw pillars of rough adamant sustain the roof , compos'd of coral of igniscent red , like glowing bars on vulcan's anvil laid , beset with gems that made a glorious show , and orient pearl adorn'd the sides below ; with furies whips , and prongs infernal grac'd , which were as arms in a guard-chamber plac'd : fearless i walk'd , still further did intrude , and pluto's palace with amazement view'd , till to a bar at th' upper-end i came , gilded with fire , and burnish'd o'er with flame ; within whose bounds was held th' infernal court , without stood ghastly prisoners all-a-mort ; whilst radamanthus on his judgment-seat , like an old bridewell-judge look'd grave and great , awarding pains proportion'd to the sin of souls condemn'd , by hell's black guards brought in , from mighty jove's high court of justice sent , as convicts to receive their punishment . fresh enter'd sinners made the fiends new sport , who haul'd th' unwilling wretches into court , as serjeants when their prey want coin or bail , lug the poor prisoner headlong to a goal . canto iv. a train of vicious priests did first draw near , guarded as culprits to a sessions-bar ; some in long cloaks , and gowns , great coats and bands , with brainless heads , grave looks , and close clinch'd hands . for spirits , by report of old , appear in the same shape they did , when living were : or else when goblings , being vex'd and crost , at midnight rove from pillar unto post , ( ghost ? how should the frighted bumpkin know his neighbour's a pratling devil rises , and at large , opens before the court this following charge . the pris'ners at the bar , nor learn'd , nor wise , nor having grace of heaven before their eyes , have with a carnal weapon , call'd the tongue , abus'd what 's righteous , and maintain'd what 's wrong ; wounding religion , and oppos'd the truth , and with their whimsies maim'd and crippl'd both . also by laziness and looseness shew , they ne'er would practice what they taught or knew ; but by their lives on earth made mortals think , their only duty was to eat and drink . on pigs and geese luxuriously they fed , by humble peasants at their groundcel's laid ; who were themselves content with bread and cheese , small-beer , skim-milk , and such like things as these , yet labour'd hard to keep their wanton guides in ease . whilst they carous'd , and did on dainties dine , squeesing each bigots cupboard , and his vine , as if their god was meat , and paradise was wine . and when they 'd rais'd their lust by luscious food , to bless with more encrease the pious brood , and kiss the godly dame was held divinely good. further they would with things unjust comply for gain , and ask no other reason why : preach pro and con , with any faction side , to gain their ends , and gratifie their pride ; yet made the ign'rant by their cant believe , they could assurance of salvation give , to all that pin'd their faith upon their pastor's sleeve : the laws they taught their very lives defy'd , enjoying all to others they deny'd . the rich they envy'd and the poor abus'd , extolling charity , but none they us'd : rail'd at the miser , and his rusty hoard , declar'd how charity 's in heaven stor'd , yet never lent themselves one peny to the lord , but did in riotous excesses live , coveting all things , yet would nothing give . as walking in the upper world one day , a lame poor wretch stood begging in their way ; great were his wants , but their neglects were such , he noch'd down nineteen teachers on his crutch , on whom thro heav'n he did for succour call , but got not one small alms amongst 'em all . the cripple turn'd to 's mumping mate , says he , if charity , alas , be heaven's key , how will these sable souls admittance get , from whom we ne'er obtain'd one farthing yet . poh , says the other , i have beg'd of many , when young i was , but never got one peny ; and now i 've learn'd more wit than e'er to beg of any . the hypocrite they damn'd , and set at nought , yet play'd the same thro' ev'ry hour they taught ; with eyes turn'd up , as a religious grace , they daily flatter'd heaven to its face ; and ev'ry name of lord they bawl'd aloud , more to amuse , than to instruct the crowd . when all their thoughtless nonsence spoke beside , if by the touch of common reason try'd , was something that just nothing signify'd , the doctrine of forgiveness would they give ; but injur'd once , revenge it whilst they live : many commit , but no affronts would bear ; and when provok'd , they so contentious were , that with stiff-necks , and hearts as hard as rocks , rather than lose an egg , they 'd spend an ox. deliv'ring each poor en'my , to the jaws of that wild monster the devouring laws : where justice is too oft so dearly bought , the wrong's most cheap where justice ne'er is sought . these are the ills for which they 're hither sent , by heav'ns decree to receive punishment ; therefore , my lord , what now remains for you , is to award such pains as are their due . the judge arising did his task assume , and gravely standing thus pronounc'd their doom : altho' , says he , in diff'rent robes you came , i find your ills are equally the same : i decree therefore you alike shall feel , a tythe of all the punishments in hell. and as you , when you did on earth reside , the poor neglected , who on alms rely'd , so shall you mercy crave , but always be deny'd . they nothing had on their behalfs to say , but whimper'd , and by fiends were drag'd away . canto v. before the next surprising scene appear'd , a noise of strange tumultuous tongues i heard , they nearer still approach'd , till grown as loud , as the base murmurs of a trait'rous crowd , rais'd by some statesman's tool , to perpetrate some ill design against a sinking state. at last in view there came a wond'rous throng of fetter'd convicts , all upon the tongue : each to the other did confus'dly prate , like tat'ling gossips in a drunken chat ; or else like temple students , when they call , to fright the crasie bench , a hall , a hall : grave robes and gowns of sundry sorts they wore , and many badges of distinction bore , some old grey-heads , with silk and flax adorn'd , whose wrinkled brows , as well as toes , were corn'd by wives too young for sixty , and too old to bribe off loves enjoyments with their husbands gold. gouty and lame these sages limp'd along , and were advanc'd the foremost in the throng ; all seeming by their mercenary looks cunning as foxes , and as sharp as hawks : their palms look'd black , by taking bribes of coin , as slaves who labour in an indian mine : methoughts i heard 'em cry , ne'er fear ; go on , my fee , my fee , your bus'ness shall be done ; money 's the life , the spirit of the laws , find me but that , and never fear your cause . these were succeeded by the clerks o'th'court , the lesser scribes , that do the greater hurt , whose woful earnest of a ten groats fee , enters the client first in miserie : of these some beaus , and some precise in bands , with parchment rowls , like truncheons in their hands ; their pockets stuff'd with scrawls , like poet bays , for expedition some , and some delays ; under their arms green woollen snap-sacks hung , fill'd with learn'd instruments of right and wrong . there follow'd next to these a spurious sort of pettyfogers , meer locusts of the court , who often help the former to deceive , and eat up what the bigger vermin leave . some by their shop-board looks were taylors bred , but broke , and on their backs had scarce a shred ; not only in their lives , but looks were knaves , litigious from their cradles to their graves . vers'd in those querks , amongst the scribes they saw , after long troubles did themselves withdraw , from making sutes of cloaths , to manage suits of law : well knowing it requires an equal skill , to make a lawyer 's , or a taylor 's bill . amongst this paltry crew , were ten to one bred up to trades , but by the law undone : and thus distress'd , most equitably sought relief from that which had their ruin brought : or else resolv'd , from being basely us'd , t' abuse the law , by which they 'd been abus'd . so the poor wretch , who witchcraft has endur'd , if once she claws the envious hag she 's cur'd . some in freeze-coats , strait wiggs , and flapping hats , great beards , and dirty hands , like counter rats , with looks undaunted , at their heels a straw , bold teasers and tormenters in the law : tho' all the knavish knowledge they had in 't , was learn'd i' th' fryars , newgate , or the mint : these in each cause , to manifest their care , wou'd , if they 're hir'd , sollicit or forswear : stand stifly to a point , the world might see , their clients should , by them , no suff'rers be . bailiffs and hangmen did the next appear , and goalers too were crowded in the rear ; why these were mix'd , i ask'd , and 't was because , these were the plagues and periods of the laws , whom all mankind with equal odium hate , for rog'ries done so despicably great . these hung an arse , and crept so slow along , a devil spurr'd them forward with his prong : and at their laziness with rage inflam'd , cry'd , move you rogues , walk faster , and be damn'd . a hangman angry at the gross affront , turn'd back his head , and answer'd him as blunt , why rogue , and please your worship , what d' ye mean , i have as honest as my-master's been : i from all blame by human laws am freed , and only finish'd what the court decreed : what if some wretches should unjustly dye , the fault is not in me or my imploy ; those that convicted 'em were r — s , not i. these , tho' alike , by no means could agree , or to each brother villain civil be : the bailiffs on the hangmen look'd awry , each carnifex return'd an evil eye , as threat'ning to be with 'em by and by ; like signs of terror on their brows did sit , one fear'd a rope , the other fear'd a writ : mutual aversions were on each entail'd , from bailiffs oft b'ing hang'd , and hangmen goal'd : 'twixt fear and hate they did each other greet , as a poor bankrupt , who by chance shall meet the creditor he 's cozen'd , in the street . round the infernal court they all were haul'd , the first division to the bar were call'd ; the charge brought down from the high court of jove of which they 'd all convicted been above : silence was first proclaim'd in the divan , and hell's attorney-general thus began : my lord , the grave , wise culprits at the bar , who rais'd amongst mankind perpetual war ; by some call'd lawyers , and by some be-knav'd , who by sly querks the upper-world enslav'd ; subtle as foxes , who with tongues , not claws , dug themselves holes , and burrow'd in the laws ; skill'd to unravel justice , but instead , a hundred wrongs to one just act they did ; till by ill use so mercenary grown , they valu'd no man's welfare but their own : by study'd means would tedious suits create , and spin each contest to a long debate ; for other persons plead , but get themselves the estate . justice behind so many querks they 've put , none but the long full purse can find her out . in vain by thousands has she oft been sought , but seldom found but when too dearly bought . these her dark agents , to their country's shame , gilded their frauds and knaveries with her name , but seldom would regard the hoodwink'd heavenly dame. biass'd by briberies to the strongest side , rich men were serv'd , when paupers were deny'd : for golden fees , each sold his silver tongue ; the money'd cause was right , if starv'd , 't was wrong . the poor thus slighted , seldom could prevail ; large fees the pleader turn'd , and he the scale , from him to whom the ballance should encline by right , but perishes for want of coin. contentious suits and quarrels they began , oft to th' undoing of the just good man , by wilful flaws in deeds , they might avoid : thus err'd with pens , their tongues might be imploy'd , till the poor suff'rers bags had largely paid , for mending faults their knavish lawyers made . if the rich miser ask'd their sage advice in a bad case , they 'd only say 't was nice : but if their client to the dregs was drawn , and had no money , or estate to pawn , tho' good his cause , 't was bad , not worth the carrying on . so the youth , poyson'd with a harlot's eye , is hug'd and flatter'd till she sucks him dry ; but when she 's jilted him of all she cou'd , foh ! his breath stinks , and all his talk is rude . th' infernal orator now paus'd a space , he hauk'd and spit , blow'd nose , and wip'd his face : b'ing thus refresh'd , he turn'd his sawcer eyes , and to attorneys thus himself applies , you who in times of old did ink-horns wear in leathern zones , and pens in twisted hair ; whose locks were comb'd as lank , and cut as short , as best should seem the pleasure of the court. who now on earth as num'rously abound , as rooks and magpies in a new sown ground : these by foul practice and extortion thriv'd , and beggar'd half the country where they liv'd ; reviv'd old discords , kindl'd up new flame , and sow'd contention wheresoe'er they came , to pick the purse of each laborious slave , who thrashes hard to feed the greedy knave , buoy'd up with hopes he shall victorious be ; he sweats and toils a week to earn a fee , then to next market rides before his dame , and to his scribe presents , with scraping leg , the same ; who bids the booby client chear his heart , and haughtily does bad advice impart , fear not , says he , i 'll make the rascal smart ; but when his purse has yielded up its store , his cause proves bad , if he can bleed no more : you told me wrong , did several things misplace , agree , agree , it proves an ugly case . thus by long bills stuff'd with unlawful fees , they tax'd the farmer as themselves should please : improv'd litigious suits by ill advice , eat up full barns and acres in a trice , and plagu'd the sinful land like egypt's frogs and lice . as they from leathern belt to sword arose , and from a rural grey to town-made cloaths , the greater value on their pains they laid , the more impos'd , the client still obey'd , and scrap'd and bow'd more low at ev'ry word he said . these were the locust first from envy bred , who like the drone , on others labours fed ; and such insatiate appetites they shew , as still devour'd , and still more hungry grew . so the lean miser that improves his store , becomes more close and greedy than before , and as he grows more rich , the more he grinds the poor . this said , the pensive scribes were all set by , and to the bar they call'd the lesser fry , those worser knaves , that pestilential throng , who in the rear-division march'd along , the court amaz'd to see so vile a train , the sable pleader thus again began : of these , my lord , but little need be said , the worst of rogues that human race e'er bred . in frauds and cheats all others these excell , a curse to earth , and now a shame to hell. treach'rous their trade , and odious as its name , abhorr'd of all the world from whence they came : these at no crime or villany would start , but boast and glory in each roguish part , hell's sharpest pains scarce equals their desert . concluding thus , the judge himself begins , and pronounc'd sentence in the following lines : you in grave robes , most learn'd in human laws , who by locutious arts could damn a cause tho' ne'er so just , and make the wrong appear , when e'er you pleas'd indisputably clear ; and since these ills were all for riches done , a melted mine of gold shall ever run , upon your greedy palms , and drop upon each tongue . thus shall your crimes ( by this my just decree , ) done for the lucre of a golden fee , with gold be punish'd to eternity . and you the mercenary clerks o' th' court , who made your clients ruine but your sport , and by neglect , or by unlawful speed , gave mortals twice the trouble that you need ; who held it just , in practice of the laws , to widen discords , and prolong the cause , whilst the large purse did with advantage fight , and conquer'd him that had the greatest right ; then with long bills the vanquish'd wretch pursue , and make him pay half double what 's his due , to you a new-found punishment i 'll give , amongst old hags and furies shall you live , there scratch and claw , and in confusion fight , till hell wants darkness , and the heavens light ; there shall you strive to mitigate your pain , and reconcile your foes , but all in vain . furies shall scourge you with their scorpion-rods , beneath the reach of mercy from the gods , thus dwell involv'd in night , eternally at odds . and as for you , * curs'd even from your birth , the very dregs of all the rogues on earth , offspring of devils , and by nature base , ne'er bless'd with one small ray of heav'ns grace , but led to crimes , by such degen'rate wills , that knew no pleasure but in acting ills , the hottest mansions of the deep abyss , where fiery snakes and salamanders hiss , to those dire confines shall you all be sent , where fires at once shall quicken and torment ; and as you burn , hell's roof shall open'd be , you distant souls in paradise may see , and by their joy , encrease your own sad misery . thus radamanthus spoke — then did the guards their proper pris'ners take , and , by force , drag them to the burning lake , who hung an arse , like bears , when hauling to the stake . canto vi. soon as the scribes were to their torments gone , i heard another crowd come trampling on ; grave seigniors led the aesculapian rout , some crying , oh! the stone , some , oh! the gout ; holding in ev'ry interval a chat , of acids , alkalies , and hell knows what . some boasting of a nostrum of his own , to all the college but himself unknown . another prais'd an universal slop , made from the sweepings of a drugster's shop ; whose wond'rous vertues may be seen in print , tho' he that made it never knew what 's in 't . another wisely had acquir'd an art , to make a man immortal by a squirt . some with two talents were profusely blest , and seem'd to study least , what they profest , in earnest poetry , and physick but in jest . one hop'd by satyr he himself should raise to the same honour some had done by praise , but angry seem'd because he lost his aim , and did th' ingratitude of princes blame , who gave not that reward he might in justice claim . as they mov'd forwards great complaints they made against the crafty pharmacentick trade ; bad were their med'cines , and too great their price , little their care , and ign'rant their advice ; who from the bills they fill'd had found a way to seem as wise , and be as rich as they . ne'er fear , says one , a project i 'll advance shall bring them back to their first ignorance . the means propos'd were neither wise , nor fair , a frothy thought that vanish'd into air , and left the wrinkled consult in a deep despair . graduates and emp'ricks here did well agree , and kindly mix'd , like gold and mercury . both had their bands , their canes japan'd with black , each in their carriage had the same grave knack , 't was hard to know the doctor from the quack . both skill'd to sift the patients worth , or want , and furnish'd were alike with chamber-cant : both could advance their cane-heads to their nose , and bid the nurse take off , or lay on cloths ; judge the sick pulse , pursuant to the rule , and ask the patient when he 'd last a stool : both talk'd alike , alike did understand , each had hard words as plenty at command ; but that which some small distance had begot , one knew from whence deriv'd , the other not . the emperick therefore in dispute oft yields , and gives the college d — ce the mast'ry of moorfields . thus he that 's sick to either may address , for both administer with like success , the quack oft kills , the doctor does no less . next these a troop of med'cine mongers went with cordials in their hands , they should not faint , who rail'd against the college dons , and swore themselves as wise as those that went before . one much disturb'd his brethren were opprest , attention begg'd , and thus he spoke his best : thro' zeal to 's trade , he rashly did begin , speaking as if on earth he still had been : if to our wrong , physicians stoop so low , to keep a med'cine warehouse , let 'em know , we 'll practice physick till we kill and slay as many thousands in a year as they . the poor they promis'd should have med'cines free , instead of that the upper-world may see , they make 'em pay great rates for as bad goods as we . therefore in just revenge let 's drive at all , advise , bleed , purge , and no phisician call : thus into obstinate resolves they broke , and wisely , like apothecaries , spoke , we will do what we will , and let them see , as long as we don't care , pray what care we . st. barth'lomew's physicians next came up , some bred tom-fools , and some to dance the rope : one month employ'd i' th' business of the fair , and th' other eleven stroling doctors were . of learning these no portion had , or sence , their only gift was downright impudence : chiefly in germany and holland born , but england's plague , and their own country's scorn . the poor fools idol , and the wiseman's scoff ; yet often cur'd what learned heads left off . with these were sow-gelders , and tooth-drawers mixt , and barber-surgeons here and there betwixt . some round their necks had chains and medals got , for curing some strange prince of god knows what : others who bulls , and bores , and colts had gelt , wore silver horse-shooes on a scarlet belt. whilst spoon-promoters with the rest came on , adorn'd with sets of good sound teeth they 'd drawn . illit'rate all , from painful study freed , scarce one could write , and very few could read . themselves they extol'd , on others heaping blame , their bills and common talk were much the same : when e'er they spoke their barren nonsence shew , they little had to say , and less to do . some from the loom , some from the last arose , others from making or from mending cloaths . pretending all such useful truths they 'd found in physick's riddle , which but few expound , that was most pleasant , speedy , safe and sure , and in the twinkling of an eye would cure the worst disease on earth , that mortal cou'd endure . close to the bar they now began to crowd , hoping for mercy , very low they bow'd . the judge being tir'd , did for some hours adjourn , and left 'em there to wait the court 's return . the end of the first part. a journey to h — : or , a uisit paid to , &c. a poem . part ii. both parts by the author of the london-spy . london , printed , and are to be sold by the booksellers of london and westminster . . the preface . i have reason to suspect , from some clamours i have heard against the title of this poem , upon the publication of the first part , that 't is a very wicked age we live in , since the very name of hell and the devil are such wonderful scare-crows to a parcel of puritannical fornicators , which , if they had been oftner put in mind of his infernal worship , and his dreadful dominions , might have been a means , for ought i know , of frighting 'em from a licentious and wicked life , into more honesty and vertue . words in themselves are no more than marks by which we signifie or express the conceptions of our own minds , or raise up idea's of the same things we represent in others . therefore to put the world in mind of hell and the devil , in a justifiable way , representing both as terrible as the narrowness of my capacity would give me leave , i hope can be no fault , since it is reasonable enough to believe , the dread of eternal punishment deters more people from an ill life , than the hopes of everlasting happiness has induc d to a good one ; for we may observe the weakness of humane nature to be such , that the fear of wracks and tortures has often brought offenders and conspirators to a confession of their guilt and plots , when the reward of life would not tempt 'em to a discovery ; and almost every man may find , who will but examine himself or observe others , that prosperity in this world does not so much elevate a man , as adversity depresses him ; pleasure does not so much affect us as pain , which makes us more watchful to avoid the one , than industrious to obtain the other . i declare my intention to be good , and those that look into the design without prejudice , must allow it to be so : but as for such kind of zealous shop-criticks , who are afraid to peep into the book because they see the devil in the title-page , i must needs tell 'em , it favours more of ridiculous preciseness and hypocricy , than it does of true zeel or good judgment , and i think they deserve as much to be laugh'd at for being angry with the title upon that account , as the lady did for burning her bed upon another , which affording something of a jest , i 'll proceed to the story . in the times of confusion , when the sword had cut down the scepter , purity knock'd down the church , and a high court of justice had destroy'd both law and equity , there happen'd then to be a very devout lady , who number'd her self amongst the prevailing saints , and would not suffer any thing that had been polluted to harbour under her roof ; the more to strengthen her in her religious exercises and heavenly meditations , she kept a thumping lusty precisian in her house , which she call'd her chaplain , who was always wonderful busie in watching the lambs of grace in the family , ' that they might not err and stray like lost sheep ; and at last happen'd , by his vigilance , to discover a man-servant and a maid-servant upon a bed together in very close conjunction , and running presently to the good lady , brought her to the key-hole of the door to be an eye-witness of the matter , who seeing such an abomination committed in her house , call'd out to 'em with all impatience to open the door , and for a couple of unsanctified wretches to depart her house , which she fear'd would fall under some heavy judgment for so vile a transgression ; their business being done , in obedience to their lady's commands , they drew the bolt , and the enrag'd good gentlewoman , with the assistance of her holy servant , turn'd 'em out into the street , by head and shoulders , which being done , they consulted together how they should punish the defiled bed , for assisting them in their wickedness , at last concluded it should be burnt , which was done accordingly ; who should come by , when the sinful utensils were in flames , but the fellow who had been the transgressor , and being inform'd what the fire was made on , egad , says he , they might as well have burnt all the beds in the house , and most of the chairs to boot ; for there are none of the one , and very few of the other , but what , to my knowledge , have been privy to the same business . i only give this story as an instance of the unaccountable folly and blindness of some folks zeal ; for if every bed was to be burnt that has been thus polluted , and every book to be supprest that has hell or the devil's name in it , our libraries would be very thin , and our houses but indifferently furnish'd ; besides , as to the latter , the drift of the whole poem being to detect and scourge the frauds and wickedness of men. i say , they may as well censure most sermons preach'd , in the nation , wherein the same bugbear words are us'd with a good intention : but however , because such persons should not be offended , i have , in this part , put hell with a dash , and supplied the place of the devil with an &c. which method , to please 'em , i shall continue in all the succeeding parts , which ( god willing ) i intend to carry on as long as the world shall give encouragement . farewel . a journey , &c. part ii. in the court's absence hot disputes arose , betwixt the doctors and their dogst — d foes ; no blows they had , but every warm debate did in abusive language terminate ; quack , emp'rick , clyster-giver , fool , and knave , close-stool-promoter , buttock-peeping slave , physician 's vassal * kept at first to trot with vomit , vial , purge , and gally-pot , to pick our drugs and herbs , and what is worse , to bear the teaze of ev'ry tatt'ling nurse ; drudge to the pestle and a charcoal fire , only maintain'd to save a porter's hire , and now ! to thus audaciously presume to prescribe physick in a doctor 's room , when you no more of theory understand , than monsters in the ocean do of land : whence sprang this unaccountable advance , but from base impudence and ignorance ? whence can you boast your knowledge , lest you own , by study of your files you 're learned grown ? and if you do , 't is but a weak defence , for none but quacks from recipes commence : if from prescriptions you could once attain to be a competent physician , read usher's sermons , where the gospel shines , and you as well may make your selves divines : how will ye find , by an old musty bill , new patients constitutions when they 're ill ? or if unlearn'd in physick's crabbed laws , how the distemper judge , or guess the cause ? no , your pretended skill's a dangerous cheat , to bubble those who want both health and wit. if an old file can such instructions give , as teach you how to make the dying live , how far must we excel , what wonders do , who gave at first those recipes to you ! this scourge made all the crabs-eye crew run mad , who answer'd 'em in language full as bad , they hum'd and buz'd about like angry bees , and look'd as poys'nous as cantharides , vex'd at the two-edg'd sayings of the bard , thus they began , spoke loud , and wou'd be heard : cast on your selves but an impartial eye , look round your ill-compos'd society , and you as empty dunces there may find , quite deaf to learning , and to reason blind , as e'er swept shop , or did a counter wipe , or ty'd a bladder to a clyster-pipe : some hogan mogan quacks , first taylors bred , and from the shop-board were physicians made , by old receits of others , not their own , grow famous curers of the gout or stone : why may not we prescribe as well as these , who ne'er read galen or hippocrates , or any part of physick's system know , beyond what our dispensatories show . others of oxford may , or cambridge boast , who had a twelve-month's standing there at most , where what he learn'd at school he not improv'd , but lost , whose wand'ring thoughts no study could entice , but is expell'd for negligence or vice. and thus the rake fall'n short of a degree , chaplain or curate he despairs to be , at last physician turns thro' meer necessitie . when thus resolv'd , he does to holland go , where quacks and mountebanks like mushromes grow , spring up as fast ; a recipe's their rise , and thus they 're made physicians in a trice . but he more learn'd in school-boy rules repairs to leyden , where he 's taught to stand the bears , there spends six months , and at a small expence , does two or three degrees at once commence : then home he comes , and does admittance gain , amongst the grave old bards in warwick-lane ; adorns his copy'd prescripts well as they , with the learn'd capitals , m. f. s. a. a pill made publick is his main support , which he takes care does neither good nor hurt , fam'd for som wond'rous cure at som strang prince'scourt ; he 's always hasty , trots a coach-horse pace , and bears the title ( doctor ) with a grace : furnish'd with terms , he can the patient pose , and runs at all , tho' nothing truly knows ; undertakes desp'rate cures for weighty summs , coz'ning the patient wheresoe'er he comes ; why may not we , to make up med'cines bred , the same admin'ster , and as well succeed as this unskilful interloping crew , ign'rant of physick , nay , and med'cine too . the learn'd but make of both a common jest , a leyden quack , and salamanca priest : therefore — the judge returning , ended the dispute , and with his awful presence struck 'em mute ; as wrangling mob , together by the ears , grow silent when the constable appears . down in great pomp the grave assembly sits , the lamps grew dim , the cryer call'd fresh lights . then pluto's orator his papers spread , and to the court this short oration made : my lord — within the circle of a solar year , such numbers of these criminals appear at this last bar of justice , that there needs but short recital of their sinful deeds ; a long exordium therefore i 'll forbear , and just remind your lordship what they are . these were the enemies to humane good , who did the languishing diseas'd delude , with gilded poysons to abuse their blood ; and did to the mistaking world pretend man's life from fate , pro tempore , to defend . instead of which , to one their art could save , they hasten'd legions headlong to the grave ; and by their pills , so speedy , safe , and sure , begot more evils than their art could cure. some fools and tumblers , some mechanicks bred , who quitted needle , last , or some such trade , to barb'rously encrease the numbers of the dead . when lustful brutes were weary of their wives , and wanted younger flesh to bless their lives . these were the artists who by med'cines force , gave , on good terms , a physical divorce , and often help'd , at reasonable rates , impatient heirs much sooner to estates , well knowing whensoe'er they exert their skill , the rich old dad , or homely spouse to kill , the son or husband ne'er disputes the doctor 's bill . if to a patient call'd , to them unknown , when first into the house or room they 're shown , the mercenary quack looks round to see what signs of want , or of prosperity appear about the chamber , and from thence does his advice accordingly dispence : if meanly furnish'd , and course sheets , they 're poor , the country air must then perform the cure ; but if the patient's rich , lie still , dear sir , nurse keep him close , 't is present death to stir , i 'll send a drink shall rectifie his blood , drenches and drops can only do him good , pearl-cordials , made of crabs-eyes , must be now his food . thus is the wretch with physick stuff'd and cloy'd , and what he begs for most , is most deny'd , till pin'd away at last to skin and bone , only for want of food to live upon : but when giv'n o'er , if nature be but strong , the cook oft proves the doctor in the wrong , and does his life with kitchin physick save , brought by base emp'ricks once so near the grave . from hence , my lord , it plainly does appear , such doctors many thousands in a year , secundum artem , kill , for want of good small beer . thus is the noblest science most abus'd , and patients by unskilful quacks misus'd . these mercenary methods they pursu'd , regarding nothing but their own self-good . what pains to these inhumane crimes are due , my lord , i humbly must submit to you . the judge arose , his countenance compos'd , and to the pris'ners thus his mind disclos'd ; you who , pursuant to the god's decree , are to receive your final doom from me , your crimes are great , which you your selves well know , expect no mercy , for i none can show ; since you with loathsome slops have crowds destroy'd , whilst you your selves good wholsome food enjoy'd ; kill'd on , without regard to dying groans , and fill'd church-yards with your own skeletons , to pains i 'll doom ye , yet to hell unknown , proportion'd to the hainious ills you 've done : such pois'nous drenches shall you always swill , as more and more torment , but never kill : each odious draught shall still encrease your hate , and gripe you worse than asnick does a rat. as close as barrel'd figs you shall be cram'd , without the hopes of being e'er undamn'd : there purge , spue , piss , sweat , to the worst degree , and stink together to eternity . the doctors at their sentence hawk'd and spit , the apothecaries puk'd with meer conceit , and with sad sickly looks did humbly pray the court , they might be damn'd the common way : the judge to their request had no regard , but sent 'em to receive their just reward . canto vi. these were succeeded by a numerous throng , who scan'd their paces as they march'd along , some in their hands had songs , and some lampoons , some read , whilst others sung white-fryars tunes . amongst 'em , here and there , a stanch'd old wit , who long had stood the censure of the pit , emphatically mouthing to the rest , some madman's rant , or some fools barren jest : repeating all things like a man inspir'd , storming or smiling as the sence requir'd . some who had lyrick'd o'er a lucky strain , look'd as if lately rig'd in drury-lane ; whilst others , banter'd by their jilting muse , appear'd in thread-bate coats and rusty shooes , yet all had swords hung on strange aukward ways , from poet ninny to the worthy bays ; not wore as soldiers do their arms , to fight , but for distinction , as an author 's right , who tho' he hurts sometimes , yet hates to kill , and never wounds but with a goose's quill . the mungril sriblers , who could stand no test , bow'd low with veneration to the rest , entreating some grave seignior to peruse , a leathern satyr against wooden shooes ; or else a poem , praising to the skies , the cook that first projected farthing-pies , crying it was not heighten'd to his power , because he loosely writ it in an hour ; the anngry bard with sundry trifles teaz'd , made it much worse , and then the fool was pleas'd . some about preference of wit fell out , and made a riot in the rhiming rout , wounding each other with poetick darts , and rail'd like billingsgates to show their parts ; each envious wasp stung t'other at no rate , expressing not his judgment , but his hate . thus did the partial criticks all run mad , and fiercely strugl'd for what neither had ; as whores their reputations oft defend , and for a good name , which they want , contend ; whilst ev'ry stander-by the feud derides , takes neither part , but ridicules both sides . when round the bar apollo's sons were spread , and proclamation was for silence made . hell's advocate began his just report , op'ning their accusations to the court. may 't please your lordship — — these the taglines are , who softly write , and very hardly fare ; they tune their words as tubal did his shells , and chime 'em as a green-bird does his bells : their muses leisure wait , and rave by fits , by some call'd madmen , by themselves call'd wits ; who , to improve , and please a vicious age , lampoon'd the pulpit , and debauch'd the stage ; and with convincing arguments profest , wit was best relish'd in a bawdy jest ; writ wanton songs would fire a virgin 's blood , and make her covet what 's against her good : laid such obscene intrigues in ev'ry play , that sent warm youth with lustful thoughts away . and when thus guilty , a defence could urge , and justifie those ills they ought to scourge . these are the flatt'rers , who with fulsome lies made knaves seem honest , and rich fools seem wise ; misplac'd the epithets , great , good , and just , us'd them as masks to cover pride and lust : virtues to each vain gilded fop they gave , made niggards generous and cowards brave ; found charms and graces for each homely she , and highly prais'd each jilt of quality ; made her all beauty , innocence divine , and like a goddess in their poems shine , who whilst they sung her praise , in fact was lewd , and lawless pleasures ev'ry hour pursu'd ; if lib'ral of her gold they 'd give her charms , thus sold their praise as heralds do their arms. the world they cheated into base mistakes , and gull'd 'em with a thousand rhiming knacks ; with fancies , witty flirts , and musing dreams , extravagantly heighten'd to extreams . if praise they writ , then ev'ry partial line , shou'd make the bristol stone like diamond shine ; or vouch a nosegay of some lady's farts , more fragrant than a rose , to show their parts . their works are all false mirrors , where men see not what they are , but what they cannot be : such lushious flatt'ries flowing from each pen , as make their patrons gods , not mortal men. thus some affecting grandeur , by a cheat are often made so popular and great . as the proud sapho did , by parrots praise , himself above all humane glory raise ; and by his subtle and amusing fraud , procur'd the veneration of a god. so are the prisoners at the bar ( my lords ) a jingling consort of deceitful birds , who sung about the world , like common fame , hyperboles of praise to each great name , and made those actions glorious which deserv'd but shame the lewd great man , that banter'd holy writ , and ridicul'd religion , was a wit ; for all things render'd able , tho' for nothing fit . sublime his notions , and refin'd his thoughts , their dedications wip'd away all blots , and made the wild young fop an angel without fau'ts . the patron of his gold profusely free , to indulge himself in his debauchery , was generously great , to a laudable degree . if too much love of money was his vice , he did the pleasures of the world despise , and was with them no less than provident and wise. tho' ne'er so vile , if th' muses friends they were , for every vice a virtue shou'd appear , poems and dedications kept their honours clear . if they writ satyr , 't was their only care to represent things blacker than they were ; nay , clap a sable vizard on the brightest fair : make the best creatures to their lash submit , render each virtuous she a counterfeit , and stile the pious virgin but a hipocrite . the saving man as niggard they 'll accuse , the gen'rous worthy they can call profuse , thus all that 's good and just , when e'er they please , abuse . the sober student is a bookish dunce , the wit that 's free spends too much brains at once , and he that 's brave or bold , is but a flash or bounce . religion , when they please , is but a trick , the priests are hounds that hunt a bishoprick , who for the same reward wou'd truly serve old nick. thus cause or person , whether bad or good , that in their biass'd path of interest stood , were without merit prais'd , or falsly render'd lewd . thus , may it please your lordship , have i run thro' the chief ills their biass'd pens have done , and must conclude , 't is now the bench's part to give the rhiming paupers their desert . their accusations being all made plain , the judge himself austerely thus began . you who by nature had such gifts allow'd , as rais'd your minds above the common crowd . when thus enrich'd , to condescend so low as stoop to railing , or to flatt'ry bow , shame on your cow'rdly souls , to so abuse that genius giv'n you for a nobler use . t o've heighten'd virtue should have been your task , and show'd the strumpet vice without her mask . t o've giv'n the wise respect , taught fools more wit , reprov'd , and not have rais'd vain self-conceit ; by flatt'ring some for int'rest , who abhor those very virtues you have prais'd 'em for , whilst the great soul who true desert contains , is render'd odious by your envious pens . for these offences , which your charge makes plain , destructive to the common peace of man , this sentence i decree — to hell's remotest caves ye shall be sent , in woful verse you shall your crimes recant , and criticising devils shall your souls torment . nay , further , to encrease your wretched state , shall write in praise of bailiffs , whom you hate , and humbly , in your poems , stile 'em good and great . brisk clarret , and th' obliging miss dispraise ; thus shall you scribble 'gainst your wills both ways , and ev'ry imp shall make bumfodder of your lays . canto vii . this scene being ended , and the poets gone , after some space a new parrade came on ; a throng of angry ghosts that next drew near , large as a persian army did appear ; each to the rest show'd envy in his looks , some writings in their hands , some printed books . the learn'd contents of which they knew no more , than the calves skins their sundry volumes wore , down from the bulky folio to the twenty-four . as they press'd on , confus'dly in a crowd , piracy , piracy , they cry'd aloud , what made you print my copy , sir , says one , you 're a meer knave , 't is very basely done . you did the like by such , you can't deny , and therefore you 're as great a knave as i. by their own words i found alike they were , the dev'l a barrel better herring there . printers , their slaves , b'ing mix'd amongst the rest , betwixt 'em both arose a great contest : th' ungrateful bibliopoles swoln big with rage , did thus their servile typographs engage : you letter-picking juglers at the case , and you illit'rate slaves that work at press , how dare you thus unlawfully invade our properties , and trespass on our trade , print copies for your selves , and fill the town , instead of ours , with pamphlets of your own ; publish upon your own accounts each day , and buy our authors off with better pay ? how can you justific such wrongs as these , when both , by right , shou'd bow your heads and knees , to write and print for us , and at what rates we please ? this arrogance inflam'd the printing crew , and from their tongues these sharp reflections drew : ye paultry tribe , we bow our heads to you ! pray when , or how , became this homage due ? what has possess'd your noddles with this dream ? our trade's an art soars high i' th' world's esteem : 't is we the labours of the learn'd disperse , and diffuse knowledge thro' the universe , we give new light , obscurities remove , all sciences preserve , the same improve ; which were it not for us would quickly die , and must in dark oblivion bury'd lie . nay , i may boldly say , the church and state are by our means supported and made great : yet gratitude obliges us to give , preference to authors , 't is by them we live . we did at first , and still alone can do their bus'ness , and no aid require of you , who were at first but hawkers , and no more , imploy'd to range the town and country o'er ; travel'd with asses to convey your books , and kept no shop but panniers , bags , and pokes . thus trudg'd to markets , strol'd to ev'ry fair , open'd your wallets on the ground , and there , amongst hogs , pigs , and geese expos'd your learned ware. thus you at first were neither more nor less , than servile pedlars to the fruitful press ; no copies cou'd ye buy , no charter boast , but now alas , those good old times are lost . corners of streets , and gateways in the town , were chosen places where your stocks were shown ; there sate like women with their curds and whey , had none , or very little rent to pay : sold ballads , peny-books , poor fools to please , tom thumb's old tales , or such like whims as these . at last , by time and chance more prosp'rous made , leap'd into shops , and so advanc'd your trade ; as you grew rich , still proving greater k — ves , made authors hacknies , and the press your slaves : why should we thus your impositions bear , who rais'd you first to be what now you are ? both , to our grief , have been too long your tools , they sell their brains like asses , we our pains like fools . this made the libel-venders wrath run high , they shew their teeth , began a warm reply ; but that the cryer call'd 'em to the bar , and the court's awe supprest their rising war , they knew their guilt , and humble rev'rence paid , then all their evils were before 'em laid . thus says hell's council , i begin their charge , whose crimes stupendious are , their number large . my lord — these sheepish forms , who look so pale and wan , corrupted by a strong desire of gain , kingdoms inflam'd , disturb'd the peace of man. these were the discontented statesman's tools , who spread his malice and impos'd on fools ; princes abus'd , against their thrones inveigh'd , affronting pow'rs by them should be obey'd . base mercenary scriblers did imploy , and when the troubles of a state run high , pour'd in their pamphlets , did the world bewitch , with paper-engines still enlarg'd the breach , regarding not the right of either side , but made the mob's mistaken zeal their guide , observ'd which way the people's whimsies run , and follow'd them with books to drive 'em on . would treasonable lyes accumulate and pelt 'em at a weak declining state , oft to a king 's undoing , or a nation 's fate . printed both pro and con no matter what , serv'd that cause most , where most was to be got . no publick ill could reach the end desir'd , but their assistance must be first requir'd : were midwives to designs of restless men , which ought t o've dy'd abortives in the brain . with hurtful whims they kept the world in play , and introduc'd new mischiefs ev'ry day ; which the blind crowd believing were misled , and still were greater fools the more they read . when things accru'd they 'd to their scribe repair , hid in some lofty turret lord knows where : where for small pay , his mercenary quill , robs some of their good names , gives others ill , just as the pris'ners at the bar requir'd , to rail at any thing he wou'd be hir'd , who , fond of what he writes , thinks ev'ry line inspir'd . these mungril scriblers they imploy'd in spight , to abuse wits , and teaze 'em on to write , that press and booksellers might both get money by 't . kept 'em to raise up jealousies and fears , and set mankind together by the ears , as wifling curs make mastiffs oft engage , and keep a yelping to foment their rage . but at a distance stand behind some skreen , and , like true cowards , shun the dang'rous scene . next these , my lord , my breviate does include the blackest of all crimes , ingratitude , distinguish'd by so vile , so foul a stain , hateful to beasts , nay devils , well as men , this sin was epidemically spread , and by long use corrupted all the trade , ( bread t'wards authors practis'd most , by whom they got their which aggravates the evil , and does make their sullied consciences appear more black . when the unwary forward youth begins , to trust his private thoughts in publick lines , large promises they 'd make to draw him in , but their performance he shou'd find but thin . if 's writings pleas'd , they gently fed his wants , and tho' things sold , yet vex'd him with complaints , instead of giving him that due reward his pains deserv'd , and they might well afford , they'd means contrive to build him up a score , and find a thousand ways to keep him poor . when this was done , they 'd awe him with their frowns , and buy him as their slave by lent half-crowns ; arrest him , plague him , thus should he be teas'd , unless he drudg'd and scribl'd as they pleas'd : in print abuse him , scourge him round the town , and make his reputation like their own . thus did they feed on author's teeming brains , and kept 'em starving to reward their pains , whose faculties decline , as age creeps on , and when their sprightly thoughts are fled and gone , they leave the helpless wretches mis'rably undone . so th'magget in a nut that long has fed , and by the kernel fat and fair is made , disdains the empty shell wherein he first was bred . next these , my lord , themselves could not agree , or could they honest to each other be , but one anothers properties invade , to th' scandal and the damage of their trade . he that to 's own fraternity is base , can ne'er be just , whilst int'rest's in the case ; but will for mercenary ends pursue the worst of ills that's in his power to do : an adage has declar'd , the bird , at best , is but an ill one that befouls his nest. as such ill birds , my lord , for such they are , i represent the pris'ners at the bar , ( care. to reward these their crimes deserves your lordship's th' impartial judge deliberation took , and when determin'd , thus he gravely spoke . you who before me do convicted stand , of publick mischiefs to your native land , besides ingratitude , fraud , piracy , unreasonable gain , and calumny , souls blacken'd with such deep infernal stains , i 'm bound to punish with the greatest pains . beneath the poets shall your station be , from their invectives you shall ne'er be free : with burning satyrs they shall sting your souls , as farmers do their hogs , or cooks their fowls . pamphlets and plays shall make your flaming pile , and author's dung shall baste you as you broil . and there for ever to encrease your woes , read o — d — 's dull rhimes , or sh — y's prose . a trembling bookseller amidst the crowd , when sentence was pronounc'd , cry'd out aloud , ah! neighbours , neighbours , wou'd we'd honest been , why what a sad condition are we in ! poets you know were such faint-hearted wretches , that when their plays were damn'd they 'd foul their breeches . indeed i dread them most of all our evils , for now they 're damn'd themselves they 'll drip like devils . canto viii . next came a jolly troop of staggering sots , arm'd , some with glasses , some with pewter pots ; who round their hips had azure ensigns ty'd , put on for use , but hanging low for pride . some who were bound the bleeding grape to thank , had noses dy'd with noble juice they 'd drank . others crept after , whose consumptive looks , were paler far than either smiths or cooks ; who wanting strength of nature for their trade , b'excess of wine meer skeletons were made . amongst the rest some bulky forms appear'd , huge strenuous souls to be admir'd and fear'd ; each at his middle had a sharp ground adds , looking like giants that oppos'd the gods. some nippers in their hands , as if they meant to catch the devil's nose , as did the saint . as they went on amongst the tipling train , about precedence some disputes began ; the hogshead drummers , who to please the mob , can make such musick with an empty tub , took some distaste , their friendly union broke , and thus in anger to the vintners spoke , have we taught you the practical deceits , of cider , stum , the whites of eggs , and sweets , how to ferment , to rack , to mix and fine , and all your pretty knacks and tricks with wine , and shall you now in this presume to show such skill as we , who taught you what we know , pretend priority , take th'upper-hand , and think us servile tools at your command ; no , you shall find that we have so much wit , to reserve some things never told you yet : such secret tricks that with your selves we play , practis'd in merchants cellars ev'ry day . since we in managing of wines know most , you ought to give us the precedent post. the vintners to the coopers thus reply'd , struting like turkey-cocks in all their pride , can you , proud slaves , of us precedence ask , whose bus'ness chiefly is to hoop our cask , our vaults and cellars in due order keep , and watch our pipes and butts they do not sweep ? tho' you 're thus prodigal , we 'd have you know , our station is above , and yours below ; we use no arts to adulterate our wine , or with pernicious slip-slops make it fine . we only mix'd together strong and small , and gave 'em natures course to rise and fall . the coopers , what the vintners urg'd , deny'd , and in a mighty passion swore they ly'd . just as the swelling feud thus high was grown , and pointed words were at each other thrown , the cryer call'd the pris'ners to the bar , the vintners answer'd , coming , coming , sir. when round the court the toping crew were spread , their sinful charge was thus exhibited . may 't please your lordship — the num'rous throng of fuddle-caps , that here promiscuously before the bar appear , on others ruine have themselves enrich'd , and with their charming juice the world bewitch'd . crowds of poor mortals in a year they slew , with base adulterated stuffs they drew ; impos'd on customers when drunk and mad , and with good words wou'd put off wine that 's bad . if fault , altho' deservedly , was found , they'd tell ye , if they search'd the cellar round , they have no better , but with all their heart , will change it for a strong or smaller sort may please you better , but with some new name wou'd bring the cred'lous bubble back the same , and falsly swear his pallat is amiss , if he finds fault with such kind wine as this , for that to please his taste he 'd broach'd a fresher piece . kept cider in their vaults with ill design , yet vow they never mix but wine with wine ; bought eggs by hundreds for their cellars use , the yolks made puddings , but the whites for juice . for common wine , unreasonably would ask six-pence the more because 't was in a flask , bound with large wickers , fill'd with heavy port , sold for french claret , wanting of a quart. and that their crimes a deeper dye should take , ingratitude made all their actions black ; for him wh'amongst 'em his estate had spent , when poverty had brought him to repent his follies past , the gainers in the end , would blame him most , and be the least his friend . thus , says hell's pleader , i my charge conclude , and to your lordship leave the tipling multitude . the judge sum'd up , in a short speech , their sins , and then the culprits doom he thus begins . for evils done above , from whence you came , infernal fevers shall your souls inflame ; eternal drowth upon your tongues shall dwell , and all be fetter'd near an empty well ; fine rivers at a distance shall you see , burnt brandy shall your only liquor be , and in this state remain to all eternity . the end of the second part. notes, typically marginal, from the original text notes for div a -e * bailiffs and hangmen . notes for div a -e * apothecaries originally servants to physicians . fire and brimstone from heaven, from earth, in hell, or, three discourses i. concerning the burning of sodom and gomorrah formerly, ii. concerning the burning of Æetna, or mount gibel more lately, iii. concerning the burning of the wicked eternally, with fire and brimstone / by thomas vincent ... vincent, thomas, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing v estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) fire and brimstone from heaven, from earth, in hell, or, three discourses i. concerning the burning of sodom and gomorrah formerly, ii. concerning the burning of Æetna, or mount gibel more lately, iii. concerning the burning of the wicked eternally, with fire and brimstone / by thomas vincent ... vincent, thomas, - . [ ], p. printed for george calvert, and samuel sprint ..., london : . reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- o.t. -- psalms xi, -- sermons. hell -- sermons. sermons, english -- th century. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - rina kor sampled and proofread - rina kor text and markup reviewed and edited - pfs batch review (qc) and xml conversion fire and brimstone from heaven . from earth . in hell. or , three discourses i. concerning the burning of sodom and gomorrah formerly , ii. concerning the burning of aetna , or mount gibel more lately , iii. concerning the burning of the wicked eternally , with fire and brimstone . by thomas vincent , sometime minister of maudlins milk-street , london . rev. . . but the fearful and unbelieving , and abominable , and murderers , and whore-mongers , and sorcerers , and idolaters , and all lyars shall have their part in the lake , which burneth with fire and brimstone ; which is the second death . london , printed for george calvert , and samuel sprint , and are to be sold at the golden ball in duck-lane . . to the reader . the occasion of my writting these few sheets concerning these three great burnings , was the breaking forth of such flames and streams of fire the last year at the mouth and sides of aetna , or mount gibel ; being willing to take hold of any occasion , especially so sutable as this , to awaken sinners , that they might endeavour their escape from the future and everlasting burnings of hell ; and this i thought the rather to do , because in the relation given us of those stupendous burnings of aetna , the hand of the lord was not in the least minded , his name not once mentioned , and no improvement thereof at all attempted by him , or them that drew up the narrative ; which to me seemed a shame , and quickned me ( when others who might have done it better were silent ) in my endeavours to make some advantage of this providence for the good of souls . the chief of what i had drawn up was several months since , which i purposed to preach upon in the course of my ministry , as an appendix unto the doctrine of contrition ; but being diverted from that subject by some sevearer and threatning providences , i looked upon my self as called at that time rather to preach upon such subjects might tend to the support of gods people under those sufferings which they were like to undergo , if they would perseveer in his ways . thus my papers were laid aside and laid asleep , and i did think to bury them in my closet , and never to suffer them to come forth into the light ; but since the fires which have broken forth of late in the city , and suburbs , and southwark ; and the general impression of fear of fire upon the sptrits of london's inhabitants , i thought it might be seasonable at this time to treat of burnings ; that so i might prevail with all in danger , especially the inhabitants in and about london , that if they should not escape the burnings of their houses here ( for the preventing of which all diligence should be used ) yet that they would above all things endeavour to escape the burning of their persons in the everlasting flames of hell ; if this little book be made use of , by the lord to keep any of you out of hell give god all the praise , and be mindful at the throne of grace of him who prayeth for the salvation of all your souls . thomas vincent . fire and brimstone from heaven , in the burning of sodom and gomorrah . psalm . . upon the wicked he shall rain snare fire and brimstone , and an horrible tempest ; this shall be the portion of their cup. chap. i. the text opened , and a general doctrine observed . the lord is known by the judgements which he executeth , whereby he giveth sinners to understand even in this world , that , as he is patient and long-suffering , merciful and gracious , and ready to be reconciled : so that he is holy and jealous , just and righteous , and that he can be angry , and expresse his anger in furious rebukes , when by sin he is exceedingly provoked hereunto . and as the anger of the lord , in the height and feirenesse of it , is compared unto fire , unto a flaming fire , which devoureth round about , lam. . . so his most dreadful judgements , the expressions of his anger are by fire , especially by fire mingled with brimstone . such showers of fire and brimstone god doth threaten to rain upon the wicked in the text : upon the wicked he shall rain snares , fire , and brimstone and an horrible tempest , this shall be the portion of their cup. in this psalm is set forth first ( the ●…hatred and indignation of the wicked towards the righteous , which is expressed both in their scoffing at them , and their preparing the bow , and arrow to shoot and destroy them . ver. . . . the hatred and indignation of god towards the wicked , which is expressed in his threatning to rain snares , fire , and ●…mstone , and an horrible tempest upon them to devour them . ver. . . upon the wicked , ) that is , upon all the wicked who go on still in their trespasses , especially such as are haters and persecutors of the righteous . he shall rain snares , that is , god will entangle and hold them so fast , even like birds under the snares and nets of the fowler , that they shall not be able to fie from and escape the destruction which he will bring upon them . fire and brimstone , and an horrible tempest . no tempest is more horrible , than a tempest of fire and brimstone , which god will rain on the wicked ; this hath an allusion unto the real fire and brimstone , miraculously created by god , and rained down from heaven upon the wicked cities of sodom and gemorrah : something like unto this god threatneth in his destructions of other places . isa. . . and babylon , the glory of kingdoms , the beauty of the caldees excellency , shall be , as when god overthrew sodom and gomorrah . amos . . i have overthrown some of you , as god overthrew sodom and gomorrah . and if the wicked do escape real fire and brimstone , and any temporal judgement , like it , on earth ; be sure the lord will rain an horrible tempest of fire and brimstone upon them in hell. this shall be the portion of their cup. the lord hath received a portion , and prepared a cup for all the children of men ; he hath a portion of good things for the righteous , and he will give them the cup of blessing and salvation ; but he hath laid up a portion of evil things for the wicked , and will put into their hands the cup of his wrath and curse , he hath reserved ruine and destruction for them by fire and brimstone . hence observe : doct. that an horrible tempest of fire and brimstone god threatneth to rain on the wicked , as their deserved portion . i shall not here speak concerning all the dreadfull temporal judgements of god upon the wicked , which may have some similitude unto destruction by fire and brimstone . but treat concerning fire and brimstone it self , and the destructions of it , both what hath been , and what shall be . my chief design is as the lord shall enable , to set forth gods vengeance on the wicked , which shall be hereafter by eternal fire and brimstone in hell , in order to the awakening of sleepy sinners out of their carnal security , there being no greater awakening consideration in the whole christian religion , than this of the certain danger , which all unbelieving sinners are in of hell fire ; and because such as are most concern'd in the danger are hardly brought to conceive , but most hardly induc'd to consider this fire , it being so far remov'd at present from sense ; therefore by way of introduction unto the discourse concerning the burning of hell ; i shall treat first of the fire and brimstone which formerly was rained from heaven , upon the wicked cities of sodom and gomorrah ; secondly , of the fire and brimstone , which more lately issued forth of the bowels of the earth , in the last years eruption of mount aetna ; that hereby i may both facilitate the conception , and entice unto the consideration of the fire and brimstone in hell●… , which eternally shall burn the wicked , whose portion that dreadful place is appointed to be . chap. ii. the historical introduction unto the iudgement of sodom . dreadful were the showers of fire and brimstone , which came down from heaven upon the wicked cities of sodom and gomorrah , admah and zeboim , the history whereof we have recorded in the scriptures ( the most ancient , and most certain of all histories , ) where only this record is originally to be found . but before i speak of this judgement , i shall give the historical introduction to it , shewing what the scripture relateth concerning the places , and people , and some transactions before it's last ruine and desolation by fire from heaven . the first notice we have of sodom is in the th . chapter of genesis . it was in the early yeers of the world that sodom flourished ; the sinners of sodom were co●…emporary with abraham the father 〈◊〉 the faithful ; none was like abraham upon the earth for goodness , and none were like the sodomites ●…on the earth for wickedness , the text saith ▪ they ●…re sinners before the lord exceedingly , 〈◊〉 . 〈◊〉 . we read that abraham ( had upon the 〈◊〉 of 〈◊〉 , ●…r saken his fathers house and kindred , ●…d cam●… i●… canaan with l●…t , his brother 〈◊〉 son , who so journed together for a while in 〈◊〉 land , which god promised to give unto t●… p●…sterity of abraham for a possession ; here the wealth and substance , the flocks and herds ●…th of abraham and lot through god's blessings w●…re encreased greatly , insomuch as they could not longer live well together , because of the abundance of their cattel , and some strife which did arise between their herdmen ; therefore abraham , that all occasions of contention might be avoided , desires lot to devide and separate himself with his cattel , and chuse either the right hand or the left , and himself would take that way which he should refuse : lot complyeth with this motion and reasonable proposition ; and ▪ lifting up his eyes , beholdeth the plains of iordan that they were well watered , even as the garden of the lord , and therefore , making choice of these plains for his cattel , he journeyeth east-ward towards sodom , one of the cities of the plains , where himself did take up his habitation . it was not long after lot's sojourning in the wicked city of sodom , that wars break forth , and they are invaded by four great kings : namely , amraphel , arioch , chedarlaomer , and tidal , because of their rebellion against chedarlaomer , whom they had served twelve yeers before . the history of which wars with the event thereof , we have in the th . chapter of genesis . against which army of the four kings were gathered together the five kings of the cities of the plain and their people , who joyned together in battel with their enemies in the vale of siddim : but the four kings were too mighty for the five , and smiting them , obtained victory over them : whether the army of the four kings were too numerous , or more warlike and expert in battel ; or whether the guilt of the people under the five kings weakened their hands , and enfeebled their spirits , it is not said : but this we may reasonably judge that their sins were the cause of their overthrow , and that god did hereby warn them to repent and turn from the evil of their doings , lest a worse evil should overtake and utterly destroy them . the four kings having conquered and dispersed the army of the five kings , they sack the cities of sodom and gomorrah , and amongst other captives they take lot with his goods and depart . abraham hath notice quickly by one that had escaped of these sad tidings , and what had befallen lot ; and though he could not muster up so great force as to match these four great kings in number ; yet because of the great love which he did bare unto lot , who for his sake had come forth from amongst their own kindred into canaan with him , and being filled with courage , having as little black guilt within to appale his spirit , as any man alive , he armeth his three hundred and eighteen trained servants , and without any other help , only aner , escol , and mamre , which were confederate with him , he pursueth these kings laden with their rich booty , and in the night when they were drowned ( it may be ) with sleep and security , he devideth his little company and assaulteth them ; which being so sudden and unexpected , and at such time , when the host of these kings were unready and unprepared , they are struck with dread and amazement , and without any great resistance which we read of , they confusedly flee before abraham , who maketh a great slaughter amongst them , and pursueth them to hoba . thus abraham rescueth lot , and the other captives out of their enemies hand , and recovereth all the goods which they had taken away . in abraham's return with the spoils of these great kings , the king of sodom , who had escaped in the battel , cometh forth to meet him , who maketh proffer unto him of all the goods which he had recovered , the persons only excepted ; but abraham , what ever he had deserved , yet would not accept of so much as the worth of a thred or shoe-latchet , of what had before belonged unto so wicked a people as the sodomits were ; fearing possibly that such goods mingled with his own might prove like a moth unto them ; however , he would not give the king occasion to say , or any to think that sodom's goods had made abraham rich . this bringing back of the sodomits from captivity and reinstalling the king of sodom beyond what he could have lookt for , by such unlikely means , was a wonderful work of god , and laid a great obligation upon the sodomites , not only to respect lot , upon whose account abraham had thus ventured himself , but 〈…〉 of ●…heir sins against god , who 〈…〉 abraham for this work , and delivere●… 〈…〉 ●… their enemies into his hands , as 〈◊〉 king of salem , and priest of the high god , who came forth to meet abraham , acknowledgeth with praise and thanksgiving : how little the sodomites did answer their obligation either unto god or man , will appear in the th . chapter of genesis ; where their sin and punishment is set forth . but before this in the th . chapter we read that abraham having entertained three angels , he afterwards bringeth them forward on their way which lay towards sodom : the chief and most honourable of these angels , being the son of god , the angel of the new-covenant , staying behind the other two angels who went onwards towards sodom , revealeth unto abraham what he was about to do unto sodom , giving him to understand that the cry of sodom and gomorrah was great , and their sins exceeding grievous , and that now he was going down to visit them for their sins : whether he revealed to him what manner of destruction he intended to bring upon them we have no mention ; but whatever it were abraham is full of fears because of lot , and therefore interceeds with the lord in the behalf of the place , as wicked as it was , to prevent ( if possible ) the ruine and destruction thereof , which was threatned . abraham knew of one righteous person , namely lot , which was there , and he hoped that there might have been others besides him , if not of the city yet in lot's family ; and therefore he maketh bold to plead with the lord , that he would not destroy the righteous with the wicked , because this would 〈◊〉 ●…eem just and right for the judge of all the earth to do ; and first he prayeth , that if fifty righteous persons were found in sodom , the place might be spared for their sakes , the lord being very gracious , readily promiseth it should be according to his request ; abraham having enco●…ragement from one grant , and fearing what the number of righteous persons in sodom might be , entreateth further , that if five were wanting of the fifty the place might not be destroyed ; and having obtained his request herein , he doth not rest but proceeds to beg with expressions of low humility , that if but forty , and then if but thirty , and then if but twenty , and last of all if but ten righteous persons were found there , that the lord would spare the place for their sakes . abraham speeds in his whole desire , the lord assuring him , that he would not destroy the place , if he found so many as ten righteous persons therein ; and abraham leaves off asking , before the lord giveth any denial unto his suit ; and though abraham did not request it , yet the lord himself did resolve it , that not one righteous person should be consumed in the iniquity of the city , and therefore as he sent angels thither to destroy the place : so they had a commission to save righteous lot and his family , as we may see in the th . chapter . the two angels were now come in the evening unto sodom , whilst lot providentially was sitting in the gate , who seeing them enter , riseth up from his seat and meeteth them , and bowing himself toward the ground , entreateth the favour of them that they would be his guests that night , through his importunate request ( they refusing at first ) he prevaileth with them , and so bringeth them home to his house , where he entertaineth them with a feast . they had not been long in lot's house , before the house was beset by the men of the city , upon notice of two extraordinary persons that were there ; possibly the bodies which those angels had assumed were very beautiful to the eye , and full of sparkling lustre , being inform'd by such glorious spirits ; and this might entice the beastly , or rather worse than beastly lusts of the sodomits , and enflame them with burning desires of committing that filthy sin with them , which is not fit to be nam'd ; these desires bring the chief part of the city , old and young from every quarter unto lot's house , who when they were come , they require him to bring forth those men ( as they supposed them to be ) that they might satisfie their lusts upon them . lot looking upon this as a piece of inhumanity and abominable wickednesse , to offer such injury unto strangers , that he got forth of his door , and with fair words endeavoureth to perswade them the forbearance of this wickedness ; yea , he is so far transported with desire of saving his guests from the filthy lusts of the sodomits , that inconsiderately he endeavours to divert them , by making proffer of both his virgin-daughters to them to be used , or mis-used by them as they pleased , so that his guests might be spared . but the sodomits are fully bent upon their wickedness , and deafning their ears against his proposal , they press in upon lot ; and threatning to deal worse with him than with them , they attempt to break open his door . the angels seeing what danger lot was in amongst the furious and lustful multitude , put forth their hands and pull lot into his house ; and withall , putting forth the power the lord had given them , they smite the sodomits with blindness , so that they could not find the door , which notwithstanding that judgement of blindness upon their bodies , being pricked forward by their blind and impetuous lusts , they still seek after . and now the ruine of sodom is not far off , the angels reveal unto lot who they were , and that they were sent by the lord to destroy sodom , and the neighbouring cities , because of the crying wickedness which was in them : therefore inquiring concerning his relations in that city , they bid him bring forth all that belonged to him ; accordingly lot goeth forth and calleth upon his sons in law , and giveth them to understand what he had heard of the angels , concerning the near destruction of the city , and therefore warneth them with all expedition to hasten out of the place ; but lot seemeth unto his sons in law as if he had mocked , and they give heed to none of his words . the day being come that sodom and gomorrah must be destroy'd , the angels in the top of the morning hasten lot to come forth , and whilst he lingereth they lay hold on his hands , and the hands of his wife and daughters , and ( the lord being merciful unto them ) bring them forth , bidding him flee to the mountain , and escape for his life , and not look back , lest he should be destroyed , which his wife offering ( notwithstanding the warning ) to do , was turned into a pillar of salt ; lot being full of fears entreateth for zoar , and for his sake the lord spared that city that lot might retire unto it , whilst he brought destruction upon sodom and gomorrah , and the other cities of the plain . chap. iii. a general description of sodoms iudgement , together with the efficient cause which was god , and the meritorious cause , sodoms sins . being thus led by the clew or 〈…〉 story , we are at length come to 〈…〉 most tremendous and dreadful judg●…ment , 〈◊〉 god executed upon sodom & gomorrah ; namely , that horrible tempest of fire and brimstone , which the lord rained upon those wicked cities for their sins , the relation and description whereof we have gen. . from the d . ver. to the th . the sun was risen upon the earth , when lot entered into zoar. then the lord rained upon sodom and gomorrah brimstone and fire from the lord out of heaven : and he overthrew those cities , and all the plain , and all the inhabitants of the cities , and that which grew upon the ground . and abraham gat up early in the morning to the place where he stood before the lord ; and he looked toward sodom and gomorrah , and toward all the land of the plain , and beheld , and lo the ●…ke of the countrey went up , as the smoke of a ●…urnace . and it came to passe when god destroyed the cities of the plain , that god remembred abraham , and sent lot out of the midst of the overthrow , when he overthrew the cities wherein lot dwelled . in treating of this subject concerning the burning of sodom and gomorrah with fire and brimstone , i shall speak : first , of the cause of this judgement . secondly , of the judgement it self . thirdly , of persons on whom it was inflicted , and how they were aff●…cted . fourthly , of the persons that escaped . fifthly , of the spectators . lastly , of the use and improvement which we may make of it . concerning the cause of this iudgement ; the efficient cause was god ; the meritorious cause was sodoms sins . first , the efficient cause of the judgement of sodom and gomorrah was the lord. then the lord rained upon sodom and gomorrah brimstone and fire from the lord out of heaven . every judgement , whereof there are second causes in nature , is from the lord ; but this judgement was miraculous and therefore the hand of the lord was in it more immediately ; it was beyond the power of any second causes to effect this great thing , and therefore the lord doth put forth his own great power , and stretcheth forth his mighty arm , that he might take vengeance on the wicked sodomits , who had so highly provoked him by their sins . it is said deut. . . the lord overthrew sodom and gomorrah , admah and zeboim in his anger and in his wrath . the lord heard the cry of sodom's sins , and was wrath ; a fire of anger was kindled in his breast , and fury came up into his face , therefore girding himself with his irresistible power , and clothing himself with flaming vengeance , as with a garment he came done , to plead with this ungodly and wicked people for their sins , rendering his rebukes in such a way as never before was heard of . it was the day of the lords recompence , the day of his wrath and fierce anger , a day of trouble and distresse , of wasting and desolation : it was a day in which the lord was revealed from heaven in flaming fire , to take vengeance upon the sodomits , whom he punished with a most fearful destruction , devouring those wicked cities by the fire of his jealousie , that he might make a speedy riddance of all the sinners which dwelled in them . the lord rained upon sodom and gomorrah brimstone and fire from the lord out of heaven . by the lord on earth we are to understand the son of god , the second most glorious person in the trinity ; by the lord in heaven , we are to understand the father , the first person , who hath committed all judgement unto the son , ioh. . . from whom he received power to execute the appointed vengeance on wicked sodom . secondly , the miritorious cause of the judgement upon sodom and gomorrah was the sins of those wicked cities , when the lord ariseth from his place to take vengeance upon a nation , especially in some notable and remarkable judgement , he is first exceedingly provoked hereunto by the sins of that people . it is said gen. . . that the men of sodom were wicked , and sinners before the lord exceedingly . they exceeded all other nations in their sins , and therefore they exceeded all other nations in their punishment . and chap. . . we read the cry of sodom and gomorrah was great , and their sin was very grievous . it was not their prayers which sent up such a cry unto heaven , no they were wholly irreligious and ungodly : but it was their sins , like the blood of abel which cryed from the ground for vengeance on him that shed it ; the cry of sodoms sins was so loud , that it came up into gods ears , and would give him no rest until he came down to punish : their sin was very grievous ; not only grievous unto righteous lot , who was vexed with the filthy conversation of the wicked , pet. . . but it was most grievous unto the most holy and righteous god , it was as a heavy load upon him grievous and hard to be boarn ; it grieved god as it were to the heart , and therefore he doth ease himself of the burden of their sin , by suffering it to fall down with a heavy weight upon themselves , so as to crush and destroy them together . there are five sins of sodom spoken of together , ezek. . , . behold this was the iniquity of thy sister sodom , pride , fullness of bread , and abundance of idleness was in her , and in her daughters ; that is her neighbour inferiour cities , neither did she strengthen the hand of the poor and needy . and they were haughty , and committed abomination before me , therefore i took them away as i saw good . the sins were : first , pride and haughtiness . secondly , fulness of bread. thirdly , abundance of idelness . fourthly , unmercifulness to the poor . fifthly , abomination . the first sin of sodom was pride and haughtiness , prov. . . pride goeth before destruction , and a haughty spirit before a fall . the pride and haughtiness of the sodomits did discover it self in their carriage towards lot , gen. . , . lot is meek and humble , he speaketh fairly and kindly : i pray you brethren do not so wickedly : but they are high rough and very haughty in their answer . and they said stand back , and they said again , this one fellow came in to sojourn , and he will needs be a iudge . as if they should have said : pray who are you that take upon you to speak thus unto us ? do you know whom you speak to ? you are a bold and saucy fellow to tell us of wickedness ; will you needs be our iudge ? shall we indeed be judg'd by such a fellow as you ? pray stay untill we make choice of you and place you in that office : shall we submit our selves to be judged by one so contemptible ? no , no , we will never endure it ; it is below our birth and breeding to be curb'd by any one , especially by you , who are a stranger , and of such a low spirit as dare not join with us in the way and practice of our city : we will deal worse with you than with them , we will make you know that we are your betters , and that we have power in our bands to bring you to your knees , and to tread you under our feet , that we can do both with you and yours what we please : we have been often provoked by you before , now we will forbear no longer , but make you to feel as well as to see in what disdain we have taken all your reproofs of our conversation . pride was grown to a great heigth in sodom , it was monstrously great and big-bellied , conceiving and bringing forth many daughters , such as hatred , malice , envie , revenge , wrath , strife , contention , bitterness , evil speaking , slanders , backbiting , whisperings , tumults , brawls , blood , and the like ; these and many other ●…ins are the product of pride and haughtiness , all which we have reason to think did exceedingly abound in these exceeding wicked cities of sodom and gomorrah . the second sin of sodom was fulness of bread. by bread we are to understand all sort of food , and not only meat , but drink too , as math. . . give us this day our dayly bread : by fulness of bread is not meant plenty of food , this being gods gift , and none of mans sin to have it , and to make use of it moderately ; but hereby we are to understand the sodomits excessive filling themselves , their excessive eating unto gluttony , and excessive drinking unto drunkenness : they pampered the flesh , and nourished themselves as the ox is nourished against the day of slaughter , some resemblance of their sin was in the israelites spoken of , ●…m , . , , . that lay upon beds of ivory , and stretched themselves on their couches , and eat the lambs out of the flock , and calves out of the midst of the stall : that chanted to the sound of the viol , that drank wine in bowls , and anointed themselves with the chief ointments , they were such as those against whom the wo is pronounced , isa. . , . wo unto them that rise up early in the morning , that they may follow strong drink , and continue untill night , till wine enflame them : and the harp and the viol , the tabret and pipe are in their feasts ; but they regard not the work of the lord , neither consider the operation of his hands . it is likely the sodomits had been feasting and revelling , drinking and carowsing that day which the angels came into their city , and their lusts being enflamed with their excesses , they gather in troops unto the house of lot , to commit their intended outrage . but god is provoked , to cut off all provisions for their flesh , which they had so much abused , and to cut them off too for their intemperance . the third sin of sodom was abundance of idleness . idle persons did abound in that city , and there was abundance of idleness in those persons : they sat down to eat and drink , and rose up to play ; they were busie and active indeed in the service of the devil , but either they lived without any particular calling many of them , or were very slothful and negligent therein . had they been diligently employed in their callings that day as the angels visited lot , they would have had more minde to rest themselves in their own houses , than to disturb strangers in anothers house ; but they being so generally idle , and an idle crew of them got together , upon notice of the strangers entertainment in lot's house , for want of better emploiment , they attempt this wickedness . the sodomits did not only wast their wealth and strength , but also their precious time in luxury , and this provoked the lord to put an end to their time , which they made so little account of . the fourth sin of sodom was unmercifulness to the poor . they strengthned not the hands of the poor and needy ; they had poor and needy persons amongst them , but they did neither strengthen their hands , nor comfort their hearts by distributing relief unto them ; they consumed so much upon their lust , that they had nothing to spare for the poor , at least they had no heart to give anything for the supply of their necessities ; the cry of the poor , it is likely , with their other sins came up into gods ears , and the lord hath threatned , iam. . . he shall have judgement without mercy , that hath shewed no mercy . the fifth and chief sin of sodom was abomination . and they committed abomination before me , therefore i took them away as i saw good . this word abomination is a general word , and may be attributed to the fore mentioned sins , which are an abomination in the sight of god ; but ordinarily it is attributed in scripture unto the greatest and most hainous sins , and amongst others , yea above others to the sin of idolatry : this sin no doubt the sodomits were guilty of , however it is not made mention of , neither do i think that sin is implyed in the word abomination here , insomuch as then the earth was full of idolatry , and the sodomits were not worse herein ( as we read of ) than other nations , but ( i conceive ) by abomination we are to understand the abominable filthiness of the sodomits , for which they are branded by the apostle iud. ver , . even as sodom and gomorrah , and the cities about them , in like manner giving themselves over to fornication , and going after strange flesh , are set forth for an example , &c. they gave themselves over unto fornication , even as the gentiles are said to do . eph. . . who being past feeling , have given themselves over unto lasciviousness , to work all uncleanness with greediness . god had given them up , and they had given up themselves unto the service of their lusts , they were generally addicted unto uncleanness , and that not only to fornication and adultry , but it is said , they lusted after strange flesh , such was their lust and uncleanness as we have described , rom. . , , . wherein they did dishonour their own bodies between themselves , the men through vile affections , leaving the natural use of the woman , burned in their lusts one towards another , men with men working that which is not only unseemly to be practised , but also unseemly to be named , or more particularly described . the sin since that time hath obtained the name of sodomy ▪ it being so general in that place , insomuch as when the angels came to sodom , they would have been uncleen with the very angels , this provoked the lord to render to them the recompence for such abominable filthiness as was meet . besides these sins of the sodomits , we may collect from the history several aggrevations of their sins , which did exceedingly ripen them for ruine . the first aggravation of the sodomits sins , was their impenitency . although nineveh was threatned with ruine , and that within forty days , yet upon their repentance at the preaching of ionah , god repented of the evil threatned , and destroyed them not , as in the book of ionah . and if sodom had repented of their sins , and turned from their evil ways , if they had washed and made themselves clean , and put away the evil of their doings from before gods eyes , god would have turned from the feirceness of his displeasure , and though their sins were of a scarlet and crimson dy , yet they should have been blotted out and washed away , and made like snow or wooll : but this was the aggravation of all their other wickedness , that they were insensible and hard-hearted , their consciences were seared as with a hot iron , so that they had no feeling nor remorse . there was a preacher of righteousness amongst them , namely righteous lot , who reproved them so plainly and roundly for their ungodly practices , and filthy conversation , that they tell him he would needs make himself a judge ; unto which he added his own blameless conversation , and forbearance from such intemperance and riot as they did run into ; but the sodomits slight all lot's sayings , they deafen their ears against his reproofs , and will be led by none of his example ; nothing prevails with them to repent . the second aggravation of the sodomits sins was th●…ir incorrigibleness ; as it was said of the jews aft●…rward , ier. . . so it might have been said of the sodomits then , though god had stricken them , yet they did not grieve , though god had consumed them , yet they refused to receive correction . they did not take warning by lesser judgements , so as to be corrected and amended thereby ; they were smitten before their enemies , their city not long before had been sackt , their goods taken away , and themselves were led into captivity , with their wives and children ; and yet they were insensible of their sins , the cause of all this evil that came upon them , and were so far from being bettered hereby , that they grew worse than they were before . the third aggravation of the sodomits sins was their ingratitude . they were not only ungrateful unto lot , upon whose account abraham did deliver them out of the hands of their enemies , which not only laid an obligation of respect to lot upon them as long as they liv'd : but chiefly they were ungrateful unto god , the author of this deliverance by abraham , and who moreover had been very bountiful unto them , in giving them such a place of plenty and pleasure for their habitation , that it was like unto the garden of the lord for fruitfulness , the greater gods mercy and bounty to them , the greater was their ingratitude , and the more highly aggravated were their sins . the fourth aggravation of the sodomits sins was the universality of their sins . there were no righteous persons amongst them , except it were lot and his family ; they were generally corrupt , they were all dross and no gold , all water and no wine ▪ all wicked when lot was departed ; as the earth of old was filled with violence ; so sodom then was filled with filthiness , which was very offensive unto the pure and holy eyes of god , and provoked him to destroy them . the fifth aggravation of the sodomits sins , was their shamlesness . what was spoken of israel , ier. . . might have been said of sodom , were they ashamed , when they had committed abomination ! nay they were not at all ashamed , neither could they blush . when the prophet would set forth the shamlesness of iudah's sins , he compareth them unto sodom , isa. . . the shew of their countenance doth witnesse against them , they declare their sin like sodom they hide it not . none had more reason to blush and be ashamed than such filthy sinners as they , and yet none were so little ashamed : instead of being ashamed of their sins , they gloried in their shame . the sixth aggravation of the sodomits sins was their security . they eat , they drank , they bought , they solde , they planted , they builded , until the the judgement did overtake them , luke . . they were generally secure , though they had so greatly sinned , and by their sins so highly provoked the lord to take vengeance upon them . they put the evil day far from them ; lot's sons in law although foretold and forewarn'd by their father , would not believe it was so near , much lesse did the rest of the sodomits believe any such thing , who had no intimation thereof given unto them ; they little thought what a day would bring forth ; their impunity for a while did encrease their security , and their security under the guilt of such heaven-dareing sins , did aggravate their sins exceedingly . and now the lusts of the sodomits having conceived and brought forth such sins , and their sins so aggravated , do arrive unto perfection , and they bring forth death ; their iniquities now are full , and the viols of gods wrath also are full , and he poureth them down upon their heads ▪ which leadeth unto the next particular , to speak of the judgement it self inflicted upon sodom and gomorrah . chap. iv. a particular description of sodom and gomorrah's burning by fire and brimstone from heaven . concerning the judgement it self which was inflicted on sodom and gomorrah . it was fire and brimstone which was rained down from heaven upon those cities . the morning was clear when lot went forth of sodom , and the sun was risen upon the earth when he entered into zoar : but then a strange darkness did quickly fill the face of the heavens , and hide the sun from the view we may conceive that the fashion of the heaven : was altered , and that the clouds , which carried this horrible tempest of fire and brimstone in their bowels , were of another shape , than those which carry in them ordinary storms of rain or hail , of thunder and lightning . it was over sodom and gomorrah that these dreadful clouds were gathered , which upon the command of the lord brake asunder , and it is likely with fearful lightening , accompained with great cracks and amazing noise , as if heaven and earth , and hell had been coming together , let down these flaming showers , which strangely turned the air into fire , and with such irresistible violence beat upon the houses of the sodomits , that they were foreed to yield unto the fury of these devouring flames . this rain probably was not in small drops , like that which falling upon the tender grass , causeth it to spring forth and flourish ; but in great flakes of of scalding sulphurious matter enkindled by the breath of god : great sheets of fire , it is likely , came down from heaven , like the flying roll spoken of zach. . , , . the length whereof was twenty cubits , and the bredth thereof ten cubits , which entered into the house of the thief and false-swearer , and consumed the timber thereof , and the stones thereof . so did these sheets and rolls of fire fly about the cities of sodom and gomorrah , and entered into the houses of the unjust and profane , the filthy and unclean , smiting and consuming inhabitants with their habitations . this storm of fire and brimstone , coming down with a commission from god , to destroy the whole place , doth arm it self with unexpressible rage and fury , and first smiting the heads and tops of all the houses in the city , setteth them on fire together , which mounting a great flame upward , and that mingling with the sulphurious fire which came downward was exceedingly the more enraged , and we may conceive that from thence came such horrid blazes to the eye , and such dreadful roarings to the ear , as awakened all the wicked inhabitans of the city out of their sleep and security , and filled them with unconceiveable horrour and perplexity , when they saw inevitable ruine so near unto them . then the streets of the city were filled with flames , and the rain from heaven , likely did raise floods and streams of burning brimstone , which poured into the houses on every side such fire as no water could quench , no stone walls , nor iron bars or gates could resist or defend any of the inhabitans from being devoured thereby ; thus gods hand did find out all his enemies in these wicked cities together , his right hand did lay hold on them that hated him , and took no heed to his laws ; and making sodom and gomorrah as a fiery oven in the time of his anger , he swallowed up all the sinners of those places in his wrath , and devoured them with this unquenchable fire ; the place now is like a fiery oven , or like a great fiery furnace , the smoke of whofe flame was so great , that far and near it might be seen ; concerning the horror of the sodomits when compassed about with flames , i shall speak more under the third particular , only here add these things , which were remarkable in in this judgement . first , the strangeness of it . secondly , the suddenness and unexpectedness of it . thirdly , the dreadfulness of it . first , this judgement was very strange . it is the nature of fire to ascend towards heaven , but here fire and brimstone together do descend from heaven , this is very strange ; the sodomits had an unnatural fire within them , and they have an unnatural fire sent upon them ; they lust after strange flesh , iud. . and god punished them with strange fire , iob . . is not destruction to the wicked , and a strange punishment unto the workers of iniquity ? but of all strange punishments , this is one of the most strange , never such a thing was heard of before , or hath been known since ; as i may apply what moses speaketh on another occasion , deut. . . aske now of the days which are past which were before , since god created man upon the earth , and ask from one side of heaven unto the other , whether there hath been such a thing as this great thing , or hath been like it , that god should rain fire and brimstone from heaven , to punish wicked cities . we read of fire sent down from heaven by the lord , upon the request of elijah , which consumed his sacrifice ; although he had drenched it often , and surrounded it with water , all which was licked up by the fire , unto the wonder and astonishment of the people , whereby the lord discovered his power beyond baal , whose priests could not by all their prayers and cutting themselves prevail with their god to effect any such thing , kings . , , , . and we read of fire sent down from heaven , which destroyed two captains and their fifty's , upon the request of the same prophet : these things were exceeding strange ; but the rain of fire and brimstone from heaven , which consumed several cities , and all their inbitants together was far more strange : fire hath come from heaven , but never so great fire ; fire hath come down from heaven , but never fire mingled with brimstone ; fire and brimstone hath come forth of the bowels of the earth ( of which in the second discourse ) but never did fire and brimstone come down from heaven , either before or since . secondly , this judgement was sudden and unexpected : it was like the flood to the old world , which was drowned , or like the coming of christ to the sinners on earth , which shall be damned : when the greatest judgements are most near , the sinners which shall be destroyed thereby are most secure ; and thus it was with the sinners of sodom : the day before there was no appearance of any such destruction near , there was no sign in the earth or in the heavens of any such thing ; the night before also was like other nights , no fire beginning in any place , only the fire of lust which burned and raged in the hearts of that wicked people , but they had no apprehension of danger from those flames : when the morning was come it was like other mornings , there were no fiery dews , or fore-drops ▪ of the fiery rain , to give them warning of what would follow . the shaddows of the night were chased away by the beams of the morning sun , there was no appearance of the shaddows of the night of death , ready to stretch forth themselves upon all the inhabitants of sodom and neighbour cities together . but so soon as lot was entered into zear , the lord rained fire and brimstone on sodom and gomorrah , and brought such a sudden destruction upon them as they could not escape . even as it will be ere long with babylon , rev. . , . so it was with sodom ; she lived deliciously and securely , and in one day death and mourning came upon her , and she was utterly burnt with fire . could the sodomits have foreseen , and certainly foreknown , what destruction would have befallen their city that day , they would have hastened out of the place the day before , at furthest they would have delayed no longer than that morning ; when lot did depart , they would have flocked about him old and young from every quarter , and have departed with him ; they would not have vallued houses of goods , so that they might have but sav'd their lives : but the sodomits did not in the least apprehend their destruction to be so near . the angels knew it , but they discover the thing unto lot only ; if they had made it know unto the sodomits , it is most likely they would not have believed it any more than lot's sons in law did believe lot , when from their mouth he did declare it . the sodomits are jovial and secure , as if their life and mirth should continue many a year , when neither of them were a days standing longer . thirdly , this judgement was most dreadful ; we read in the scriptures and have seen with our eyes very great judgements , but none so dreadful , all things considered , as this of fire and brimstone from heaven . indeed the flood which devoured the whole old world together , noah and his family excepted did strike the most universal dread upon the children of men , of any judgement that ever hath been since the worlds creation : yet the fire and brimstone from heaven , which devoured sodom and gomorrah with all their inhabitants , lot only and his family excepted had more of particular dread in it , in as much as death by fire is more painful than death by water ; especially such fire as came down from heaven . it was a terrible day to the old world , when they saw the windows of heaven opened , and water to come forth from thence in such great abundance , as to swell into a flood , and that so great a flood as drowned all man-kind which were not found in the ark : but it was a more terrible day to the sodomits , when they saw the windows of heaven opened , and fire to come forth from thence , fire mingled with brimstone , and gods fiery indignation , which falling upon their houses and heads , put all into flames ; this last judgement as it had more strangeness in it ; so it did strike more terrour into the hearts of those which did endure it . when the ground clave asunder , and the earth opening her mouth swallowed up corah , dathan , and abiram , with all that appertained to them , when they went thus down alive into the pit , and the earth closing upon them again , they perished from the congregation , num. . vers . . . this was a very feaful judgement ; but the opening of the heavens , and it 's showring down fire and brimstone , which swallowed up sodom and gomorrah with all the sinners therein , this judgement was far more fearful . death by the sword , and death by the pestilence , or by any other disease hath nothing of that dread in it , as death by fire , especially by fire from heaven , by fire mingled with brimstone . no fire have we ever seen that carried so much dread in it , as the fire that burnt down our city of london ; but london's fire was nothing in comparison with sodoms fire : this will appear if we compare them together . first , the fire of london began only in one place , which awakened all the inhabitants about to prepare , and secure themselves and their goods : but the fire of sodom began in all piaces together ; there was fire without the city , and fire within , fire in every street , and in every house at the same time the sodomits were compassed about with fire on all sides . secondly , the fire of london consumed but a part , although it were the greatest part of the city within the walls : but the fire of sodom consumed the whole city , turned all into ashes , and not one house therein did escape the fury of the flames . thirdly , the fire of london , though it devoured the houses , yet much of the wealth and the best goods of the city were preserved ; but sodoms fire consumed all their wealth , their gold and silver was melted , all their apparel and rich houshold furniture was burnt , and what ever provisions they had made for their flesh , what ever fuel they had laid up for their lusts became fuel for this fire . fourthly , the fire of london , though it burnt much of the goods as well as houses , which could not so easily and quickly be removed , yet few , very few of the inhabitants perished ; they had time and warning to withdraw themselves before the fire , reached so far as their habitations : but sodom's fire burnt persons as well as houses , and not one person in the whole city escaped after the fire was begun ; such as went forth of doors were consumed by the fire from heaven ; such as remained within were consumed by the fire of their houses . fifthly , the fire of london , was an earthly fire , although the contrivement of it might be first in hell , and hellish instruments made use of in the beginning and carrying of it on : but the fire of sodom and gomorrah was from heaven , and if the one did expresse more of the wrath of the devil and devilish men , the other did expresse more of the wrath of the sin-revenging god , which is ten thousand times more dreadful . sixthly , the fire of london at length was extinguished , since which time the city is like to be rebuilt , and doth now lift up it's head with more beauty and lustre than before it was turned into ashes : but sodom's fire did make an desolation of that place ; and since the conflagration of that city sodom never was , and never will be again rebuilt ; neither is the place capable now of having any building erected upon it , inasmuch as the mare mortuum , the dead sea doth now cover the place where once the sodomits had their habitation . chap. v. concerning the persons that were consumed and how they were affected . concerning the persons on which this judgement was inflicted , and how they were affected . the persons were all the wicked inhabitants of the cities of sodom , gomorrah , admah , and zeboim , great was the horrour ( hinted before ) which we may imagine these persons were in when the fire and brimstone came down from heaven upon them , and there was no way for them to escape . the noise and scorching heat of this dreadful fire , we may conclude did quickly awaken some out of their sleep of intemperance , and all out of their sleep of security . what tongue can utter the horrible perplexity of the sodomits on this day ! when they opened their doors and windows in the morning , and looking up to heaven saw them open , and fire coming down thence to devour them ; when the tempest of fire and brimstone beat upon them so sorely , and suddenly , when there was such a dreadful burning heat by the fire , and such a stinking noisom suffocating smoke by the brimstone ; when there was a little kind of hell in that place both for torment and sin. o the dread of the sodomits ! o the confusion they were in ! when such an unthought of , such an unheard of ▪ and such an unavoidable ruine was come upon them ; how were they amazed ! how were they distressed ! some it may be cursed the day of their birth , wishing that they had been abortive issues , that they had never liv'd to see the light of the sun , that so they might not have liv'd to see and feel the fire of this day : others it may be cursed themselves and the sinners of the place , who had provoked god to send this dreadful judgement upon them ; others it may be cursed god , because of the fire and great heat , like those , rev. . , . who being scorched with great heat blasphemed the name of god , who had sent down the fire upon them . o what a horrible out-cry was there in sodo when the city began to be in flames : o what weeping and wailing , and wringing of hands ! the men roar , the woman shreek , the children weep and cry and cling about their parents , yea all of them weep and cry out most hideously . the sodomits have tears now in abundance ; but none of their tears could quench the flames about them , or aswage the sorrow and anguish within them ; tears before for their sins might have prevented these flames , and their fruitless mourning in the midst of them : but none more impenitent than they in the time of their prosperity , and therefore their cries and tears are to no purpose in the time of their adversity ; they weep and god laughs at their calamity ; they are grieved and afflicted , and god is comforted in the execution of his vengeance upon them for their sins . in this extremty , the sodomits know not what to do , nor which way to turn ▪ they dare not go forth , that they might consult one another , because the air is all in a light fire abroad , and there are streams of fire and brimstone , which overflow in the streets ; all the shelter they have is for a little while in their houses , but the fire invadeth them there , and hemmeth them in on all sides , and very quickly the fire creepeth in at their windows , and breaketh thorow their doors , nothing being able to withstand it's force . we may conceive how the poor sodomits , when the fire was coming into their houses , did run from room to room , being pursued where ever they went by the devouring flames ; and when the fire was come at their persons , and the flames began to seise on them , then they sweat and fry , their hair is singed , their cloths are set on fire about them , their sinneves shrink , their hands and feet loose their use and they are in horrible pain all over without any help or relief , refuge faileth them , and there is no escaping , no enduring of this pain , and yet they must endure it until extremity of pain doth take away all sence of pain . the terrour of the sodomits through apprehensions of their present and unavoidable death before them was great , but surely the way and manner of it , namely ▪ by fire from heaven did cause greater terrour : if it had been an ordinary fire , of which some natural cause might have been assigned , it had not been so much ; but when it was a miraculous fire from heaven , created on purpose by the lord to destroy those cities , surely their dread was extraordinary : they could not chuse but see the more immediate hand of god in it , and withall his frown and dreadful displeasure : with the fire ●… brimstone which fell down from heaven upon their houses and bodies , they had scalding drops of gods wrath , ●…ch fell down upon their consciences : we may think what impressions they had of the wrath of the sin-revenging god on their spirits , which caused a great●… horror within , than the bare apprehension of death in any shape could of it self effect ; when the guilt of so great sins , and the apprehensions of so great wrath did meet together in their consciences , and they had no time nor way to get the guilt of sin removed , and the wrath of god appeased ; when conscience before asleep , was awakened in the midst of flames ; when there was a fire above the sodomits , the fire of gods anger ; fire about and upon the sodomits , the fire which came down from heaven ; fire beneath the sodomits , the fire of hell ; and fire within the sodomits , the fire kindled in their consciences , o the horrour ! when hell was already begun within them in the flashes and sparks of it ; words cannot utter the horrible anguish which then they had upon them . chap. vi. concerning the persons that escaped . the persons that escaped this dreadful judgement were lot and his family . like as it was in the old world , noah was an upright man in his generation , when the whole world besides were wicked ; and god provided an ark wherein he saved noah and his family , when all the kindreds and nations of the world besides were drowned in the deluge of waters , which was brought upon the earth : so also lot being the only upright and righteous man in sodom , when all the city together with the neighbouring cities were wicked , god provided a zoar for lot , whilst he brought a deluge of fire upon those wicked cities , which consumed them and all the wicked together which dwelt in them . pet. . , , , . when the destroying angels were sent unto sodom , god remembred righteous lot , and a mark for preservation was set upon his forehead , because he did sigh and cry out for the abominations which were committed in the midst of the city : and god remembred abraham his friend , who had made intercession for lot , therefore he sent him out of the midst of the overthrow , when he overthrew the city wherein lot dwelt . chap. vii . concerning the spectators of sodom's burnings . concerning the spectators of this judgement . abraham , however remote his habitation was , had a plain prospect of this fire and burning of sodom . we read gen. . , . and abraham gat up early in the morning unto the place where he stood before the lord ; and he looked towards sodom and gomorrah , and toward all the land of the plain , and beheld , and lo the smoke of the countrey went up as the smoke of a furnace . abrahams heart did misgive him that those wicked cities would not escape destruction , what ever conditional promise the lord had made unto him of their preservation ; therefore , it is likely , he arose and came to this place , that he might see what became of the cities , and quickly he 〈◊〉 them to be all in flames , by the great smoke which mounted up from them ; what his thoughts were is not mentioned , but it is likely he was more than ordinarily affected with this more than ordinary judgement ; such an appearance of god in the world , clothed with such wrath and vengeance , might well make even abraham himself , whatever interest he had in god , to quake and be astonished : when he looked up to heaven , he saw god all in flames of anger , when he looked down to the earth , he saw sodom and gomorrah all in flames of fire : he knew that lot did dwell there , and he did not know ( it may be ) but that lot with his family might be burning there , and this might cause him to lift up his voice and weep : be sure he knew that the wickedness of the sodomits was very great , and that the righteous of the place were very few , if any , when the lord had promised him to spare the whole city for the sake of ten righteous persons , could they there have been found . ah lord ! thought he , what a wicked place is sodom , that it should not yeild ten righteous persons ? o what an evil thing and a bitter is it to sin against god , and hereby to provoke him unto anger ? and what a fearful thing is it to fall into the hands of the living god , when his anger is stirr'd up ! and doth burn thus like fire . and if abraham could so clearly discern the burning of sodom and gomorrah , the inhabitants of zoar , who dwelt so near , might more clearly discern it . an allarm they have in the morning , which doth startle and awaken them ; they are called forth out of their houses to see this dreadful and tremendous sight . the noise of fire , fire , fire , doth sound in their ear , fire from heaven , fire in the air , fire on the earth , sodom on fire , gomorrah on fire , admah and zeboim on fire , every place near them on fire , this they hear , this they see ; the flames all about are very visible , and very terrible : o with what ruful countenances do they look upwards towards heaven , from whence the fire did come ! and forwards towards sodom and gomorrah , where the fire was kindled ! they see all the cities together in flames , which being all cituated upon the plain , without any mountain or hill between , they might in the fields , or on the tops of their houses have an easie prospect of . and surely the sinners of zoar are now affraid , and fearfulness doth exceedingly surprize the guilt●… ; surely their consciences now are awakened , ●…nd do cause a trembling within them , when they see god's vengeance executed in flaming fire upon their fellow-sinners before them : alas ! wo be to us ! who can endure such devouring fire ? who can bear such horrible burnings ? hath sodom and gomorrah provoked god to destroy them with fire from heaven ? what then will become of us , who have shared with them in the same guilt , and have deserved the same punishment ? o whether can we flee to hide us from the wrath of god , and shelter us from his fiery indignation ? lot also , who though he did not look back , as his wife did , before he got into zoar , yet from thence no doubt but he looked with a sorrowful countenance , and more sorrowful heart upon the wretched cities as they burned , especially on sodom the chief city , and where his habitation had been . o the tears that now run down his cheeks ! o the grief that doth fill his heart ! when he seeth such a strange shower of fire and brimstone rained down from heaven upon that sinfull , and now wofull place : he was vexed at the sins of the sodomits before , and now he is grieved at their misery ; he thinks of his sons-in-law , and laments their folly that notwithstanding his warning would stay there to be burned ▪ which he knew that now they lamented much more ; he thinks of this neighbour , and that neighbour , how they are weeping and crying , whilst they are melting and frying in the flames . but lot doth not abide long in zoar , for such fear as well as grief did possesse him , that he did not think himself safe there , and therefore fleeth to the mountain ▪ whither he was warned at first to go by the angels , and there dwelleth in a cave with his two daughters , gen. . . chap. viii . application to the ungodly . we have here set before us an example , and that both of the sodomits burning , and of lot's escaping . these things are recorded for our example . the former is an example to the ungodly ; the later is an example to the righteous . i. the sodomits burning is an example to the ungodly , pet. . . and turning the cities of sodom and gomorrah into ashes , condemned them with an overthrow , making them an example unto those that after should live ungodly . this example is set forth both to reprove the ungodly , and to warn the ungodly . . it reproves the udgodly , and that for the practice of such sins as were the cause of sodom's ruine . such as first , pride and haughtiness ; i believe many in our age and nation will vye with any of the sodomits of old for ▪ devilish pride and haughty spirits ▪ ( if we may guesse at the pride of the heart by the garbs , the look and the speach , ) there are some and those not a few , who seem to have outgone all former generations , and may well be stiled the first-born of the devil for this sin , although they have been brought forth at the later end of the world. what shall we say , when men of the higher rank do so generally ▪ without need disguise and hide their heads in others hair , and that of the womanish length , and for the most part of another colour than their own ; and when woman disguise and hide the natural colour of their faces with pain●… and patches ? what shall we think of the flanting apparel , the antique and apish fashions , of the ruffling gallants in our nation ? not to speak of the excessive cost bestowed in their changeable raiment , more being spent upon one suit worn by some but a few days , then would be sufficient to cloth the backs and fill the bellies of some scores of poor christians , nor to insist upon the excessive time spent ▪ or rather mispent in dressing , wherein some do consume near half the time , which they spare from the bed and sleep . what shall we say of the taunting language , the scornful and reproachful speeches , which some do fill their mouths withall , and which they spit forth upon the people of god , and that because of their holinesse and likenesse unto god , whereby they despise not only them , but also him whose image they bear ? what shall we think of the stately building , the excessive showes and flourishes without , and expensive furniture within , and that when those houses are newly risen out of their ashes ▪ and when the church lyeth wast , and so many poor families are brought to a morsel of bread ? what do these things with many more , which i might mention ; signifie , but that pride doth compasse such persons about like a chain , whereby they are enthralled and captivated ; and let me say this , that the devil hath hold of the end of this chain , and is thereby dragging them downwards , ( as high as they look ) towards the lowest hell. and here i could wish that professors of religion themselves , and many that in other regards do fear god , could acquit themselves from the guilt of many gross outward demonstrations of inward prevailing pride ; i will not say that all who have false hair , have false hearts , ( some i know are true-hearted , and want a covering there , ) and that all who are very curious in decking their outside according to the fashion , are wholly untrim'd and unadorn'd within ▪ yet i could wish that the art of periwig-making had never been found out , and that the french modes had never been brought into our nation ; and this i will say that plain apparel and dresses do very well become persons of great honour , especially professors of religion ; that it is very unsutable to the times for any to bestow much cost on ornaments , when many of christ members want necessaries , and it is very unsutable to the christian profession , to bestow much time in adorning the body , when the soul hath more need , in the washing and adorning of which the time and pains will be best bestowed . but i retire to the reproof of the ungodly , for other of their sodoms sins . secondly , fulness of bread or intemperance in eating and drinking , was another sin which sodom was charged withall : and how many are there in our days , which may be charged with the same , who come behind none in this sin ? we read of the prodigal , luke . . who wasted his substance with riotons living : if we look abroad we may find too , too many of these every where , whose belly is their god , who pamper the flesh , indulge and enslave themselves unto their appetite , and give themselves leave to exceed all bounds in their riotous practices , spending their whole time and substance in their profuse living . see how the apostle setteth forth riotous persons , pet. . , . this reprove the excesse in drinking , a sin more in use amongst us then that of excesse in eating . what is more common than this sin of drunkenness both in city and countrey ? how many are there that guzzle , and swill in drink without measure ? that drench and soak themselves with ale , & other strong liquors , besot and drown their natural parts and gifte , wasts their time in rambling up and down to taverns and ale-houses , consume their wealth , distemper their bodies , and provoke god to destroy their souls . wo be to such persons , isa. . , , . prov. . , . thirdly , abundance of idleness was the third sin of sodom , and when did this sin more prevail then in our licentious age ? idleness is a constant companion of intemperance , yea rather the mother that brings it forth , at least the nurse that brings it up ; how many golden sands of time do the most suffer to run waste ? how many golden seasons do they let slip , wherein they might make provision for eternity ? did but they know the worth of time , especially of the harvest t●…e , the summer-day of the gospel , they would not lavish their time as they do , they would not sleep in the harvest , and waste the whole day in idleness , and sin until the night of death did overtake , and suddenly surprize them , when the least minute of time cannot be recalled ; though they could and would give ten thousand worlds for it . fourthly , unmercifulness to the poor was another of sodoms sins , which the ungodly are chargeable with here , and shall be charged with and condemned for , at the day of christs appearance , math. . , . it is no wonder that those who have no pitty on their own souls , should have their bowels shut up against the poor ; that those who spend so much on their lusts , should not spare any thing for the relief of other's wants . none have more mar●…le bowels , than those who have the hardest hearts ; and none more unmerciful than those which are most ungodly and sinful . fifthly , abominable filthiness is the last and chief sin of the sodomits . and if the skirts of england were turned up , what filthiness would there appear under them ? it is a shame to speak what is done of some in secreet , yea too many declare their uncleanness like sodom , and are not ashamed to practice it in the sight of the sun. whoredom and adultrey , what more common in this debauched generation ? yea , i wish that too many in england , as well as italy be not guilty of the sin of sodom , properly so called , i mean the lusting after strange flesh , such vile affections some are given up unto , through the just judgement of god. i might here further reprove the ungodly of this generation , for some sins which the sodomits did fall short in ; namely , the hideous oaths and blasphemy of some profane wretches , who hereby b●…lch out their professed enmity against the god of heaven , and offer so open indignity unto him , that we may wonder he is not provoked to rain down fire and brimstone upon them , or to cause the earth to open its mouth to devour them , unto which i might add the aggravation , which the sins of nominal christians receive from the gospel light , which shineth about them , beyond what the sodomits sins were capable of , which rendereth their sins the more inexcusable and abominable in the sight of god : but i hasten ii. this example of sodom's burning doth warn the ungodly to repent . repent o all the ungodly ones , and turn from your evil ways , otherwise your iniquities like the sodomits will be your ruine ; otherwise gods judgement will overtake you , and surprize you , and you shall not be able to escape ; otherwise you shall be destroyed suddenly , and that without remedy . you se●… in this instance the fruit of ungodlinesse , the wages of sin , the bitter issue and effect of flesh-pleasing and sensuality , you see that god can be angry , and that his anger doth burn worse than fire , when it is kindled . if you repent not , god may bring some dreadfull temporal judgements upon you , you have seen much in your days , plague , fire , sword ; you have heard of more in former days . you know not what further calamities may be brought upon this city and nation ; god may bring plague and famine together , so that such who do not fall suddenly by the plague , shall be consumed more leasurely by the famine ; he may bring a famine of bread , and famine of hearing the word together , wherein the body shall starve and dye , and the soul starve and be damn'd , and perish everlastingly ; he may bring fire and the sword together , your houses may be set on fire , and your persons massacred at the same time . and alas●… what will you ( that are ungodly ) do in a time of general calamity ? if the pestilence should walk about your streets , if the evil arrows of famine should fly about your ears , if fire should consume your houses , if the sword should be made drunk with your blood , if death should sit in your windows , if all things should be turned into uproar and confusion ; you that drink in iniquity like water , and lade your selves with guilt dayly ▪ you that are profane and ungodly ▪ and spend your time in idlenesse , and all kind of luxury , sleeping in the harvest , and shutting your ears against all the tenders of grace and mercy , which are made unto you ; what wi●…l become of you in the winter of affliction ? what comfort can you have upon a bed of sickness ? what refuge in a time of trouble ? a godly man hath his ▪ god to fly to , in times of greatest danger and distress , and there he shall find entertainment and welcome ; but whether will you fly ? god is your enemy , who will laugh at your calamity , prov. . . sinners ! what will you do in the evil day , which may overtake you here on earth , when all refuge and support shall fail you , when your comforts and enjoyments shall be taken from you , or taking leave of you ; when god shall smite you , and conscience bite you ▪ and friends forsake you ; when the black catalogue of your sins shall be spread before you ▪ and grimm death shall appear unto you , bidding you come down into the grave , and the devil shall wait for you , to drag you down into hell ; o the confusion that then you will be in ! when you perceive that you cannot live , and you dare not dye ; when you feel your eye strings crack , and your heart-strings break , and your souls are now coming forth of their ruinous habitation , where they will become a prey to devils , and be immediately conveyed to a place of torments ; think , o think what your horrour is like to be here if awakened in the evil day ▪ through the apprehension of future judgements ? what then will your horrour ●…e , if you do not repent , when the future and last judgement is come , and christ is come in flaming fire , to take vengeance upon you , and he shall rain on you fire and brimstone , and a horrible tempest : but of this more , when i come to treat of the everlasting burnings of hell , which the lord jesus will condemn all the ungodly unto at the last day . i shall only say , that the burnings of hell will not only exceed the burnings of sodom and gomorrah in feirceness and duration ( as through gods help i shall show in the third discourse ) but also the fire of hell will be more intollerable by you , than by the sodomits themselves , ( however vile sinners they were ) math. . . but i say unto you that it shall be more tolerable for the land of sodom and gomorrah in the day of iudgement , than for thee . as your sins , who have enjoyed the means of grace , are aggravated beyond the sins of the sodomits in this respect : so your condemnation will be the greater , and your punishment the sorer and more intolerable , if you do not now take warning to repent . chap. ix . application to the righteous . lot's escaping out of the overthrow of sodom and gomorrah , is an example for the encouragement of the righteous : what ever judgement the lord bringeth upon the wicked and ungodly here , you that are righteous shall escape , god will hide you in the day of his anger ; when a deluge of judgements shall break in upon the ungodly , god will provide an ark for you ; when god raineth a horrible tempest of fire and brimstone upon the wicked , he will provide a zoar for you . god will either keep you from the judgement it self which befalleth others , or else he will keep you in it , and from that fiery indignation , which is mingled with it ; be sure you shall be kept from the horrible tempest of fire and brimstone , which shall beat upon the head of the wicked at last , when the heavens shall be on fire , and pass away with a great noise , and the elements shall be on fire , and melt with fervent h●…at , and the earth shall be on fire , and all things here below in flames ; when the wrath of the sin-revenging god shall break forth like a deluge upon the ungodly world , and they shall be cast together into the lake , which burneth with fire and brimstone ; heaven shall be you●… ark , your zoar , where you shall be in safety , and made happy in the full enjoyment of god unto 〈◊〉 eternity . away then with fear and dread , whatever the f●…owns and threatnings of men be , though 〈◊〉 o●… the ungodly may inveron you , though the wrath of wicked men like fire be kindled against you , yet being righteous you are safe , since god is for you , neither men nor devils shall be permitted to do you real hurt : god is your dwelling place , and god is your hiding place , you are under his wing whilst you remain here , and you shall hereafter lye in his bosom for ever . fire and brimstone from earth , in the burning of aetna , or mount gibel . chap. i ▪ the introduction . the history of sodom and gomorrah's flames and destruction by fire and brimstone from heaven may seem incredible unto some , who either are ignorant of the infinite power of god , whereby he can do whatever he pleaseth , as evidently appeareth in the mighty works thereof , which could not be effected without the hand of omnipotency ; and know not how feirce and hot his anger is , which burneth in his breast against sinners , especially such sinners as the sodomits were , which would quickly put the whole world into flames , did not his infinite patience restrain it for a while from breaking forth in it's rage and fury : or wh●… give no credit unto the divine authority of the scriptures ▪ ( of whom there are too many in our age and nation , ) which doth relate this judgement on those wicked cities ; which however , being indeed the word of god , ( as might be proved by many unaswerable arguments , ) the record of them is undoubtedly true , and may as firmly be believed , as any thing may certainly be known , which is the object of sence , or demonstrable by reason : even as the future flames of fire and brimstone in hell are discredited by such atheists , and antiscripturists , and little effectually believed of the most , as appeareth by their secure walking in the broad way of sin , which leadeth to this place of most dreadful and eternal burning : therefore by way of appendix unto sodom's burning , and by way of introduction unto the burning of hell , i shall treat of aetna , or mount gibel's burning with fire and brimstone out of the bowels of the earth ; especially in the eruption of it the last year ; which being a thing so late , and so n●…ar , and so attested by eye-witniss , and so easily disproved , yet not disproved , as it would have been by this time , had it been false ; i suppose will find credit with the most , and may be of greater use than hath as yet been made of it , from the relation we have had so barely of the thing without any mention made of the name of god , or his hand , or the end which he may have in such wonderful and stupendous burnings . it is from the soul that the body hath it's life and motion , it 's beauty and lustre , when the soul is separated , the body becomes a carkasse breathless , lifeless , gha●…y , and subject to putrefaction : the whole world is full of god : praesentemque refert quaelibet herba deum , every pile of grasse , yea the meanest thing which is the object of our eye , or any 〈◊〉 doth carry an impr●…sse of god ; especially the greater works of creation and providence do bare large characters of the deity , and have praise unto the lord , written more legibly upon them : and although god be not the soul of the world as some have affirm'd ; yet the whole creation hath it's beauty from him , and so far are any work truly admirable and great , as god is taken notice of in them . the sun , moon , and stars , and the whole frame of the heavens , are most great and illustrious , as by their brightness and motion they declare the glory of the lord their maker and ruler . the earth and sea , and all things in both , as they set forth gods infinite power and wisdom and goodness , so far they are most worthy our observation and admiration . all the good things we receive , are onely so far truly good , to us , as we perceive them handed to us by god ; and gods hand in afflictions also doth sweeten them to us , when we are perswaded of the author , and god's love and design for our good in them . to leave out god therefore in the consideration of any work , is to leave out that which is chiefly remarkable ; without him we see but the carkasse without the soul , without the the life and beauty . the design therefore of this treatise concerning aetna's late burning is to turn our eye upward towards god , that we take notice of him , and give him the glory of this work , which is the wonder of all , unto whom the notice thereof hath come . there are six things under this subject , which ●… . shall briefly creat of . first , concerning the mountain of aetna or gibel in the general . secondly , concerning the antecedents of the late eruption of this mountain . thirdly , corcerning the eruption of fire and brimstone it self from the mountain . fourthly , concerning the concomitants of this eruption . fifthly , concerning the cause of this eruption . sixthly , and lastly , concerning the use and improvement , which we should make of it . chap. ii. concerning the mountain of aetna or gibel in the general . aetna is a mountain in the island of sicily , which island is inviron'd round by the tyr●… sea , but a small distance from italy , in one part of it , up to which ancient writers think it was joyned by an 〈◊〉 or neck of land , ( like as pelep●…sus to greece ) unto the continent of italy , but by the violent beating of the sea upon that neck was devided asunder 〈◊〉 i●… , so iustin. lib. . cap. . and others are of the s●…me mind . the heigth and bigness of this aetna or mount g●…b . is very great : some 〈◊〉 it to be ten 〈◊〉 , others fifteen m●…les distant from the head and top above , to the foot and plain 〈◊〉 ●…nd perpendicular in a strait line to be three or four miles . towards it's head it is rocky and steep , and some part of it is always covered with snow ; towards the middle it is beautifyed with trees and woods , towards the bottom it is enriched with corn and vines , and exceeding fruitful . the hill hath two shoulders eastward , and between both an eminent head in the middle , which may be seen at the distance of fifty leagues ( as some affirm ) by sailors on the sea. but that which hath rendered this mountain most famous , hath not been so much the height and bigness of it , as the smoking head and flaming mouth thereof , of which both ancient and modern authors have written . i shall instance in some few . d●…genes laertius in his th . book de viris philosephorum maketh mention of mou●…t aetna ; into the 〈◊〉 mouth of which em●…edocles the philosopher ( he sai●… ) was ●…am'd to have thrown himself , that not 〈◊〉 found by his companions , they might think he was translated to heaven , and made an immortal god ; but the fire of the hill casting forth one of his br●…zen san●…ls , the d●…ceit was discovered , and so instea●… of purchasing to himself the repute of a god , he discovered himself in that respect to be beneath a man. hora●…e also recordeth the same , lib. de arte l'●…etica . — deus immortalis hal eri dum cupit empedocles ardentem frigidus aetnam insiluit . — empedocles , himself into the mouth doth thr●…w of burning aetna , that not being found below he might be fam'd a god immortal . — pliny in his second book of natural history doth discourse of this hill. in montium 〈…〉 aetna noctibus semper , tantoque aevo ignium materiae sufficit . amongst the miracles of mountains aetna doth flame always by night , and doth afford matter for perpetual fire . iustins in his th . book of history chap. st . giveth the reason why aetnae montis per tot secula durat incendium , the burning of mount aetna hath lasted for so many ages . strabo in his sixth book of geography telleth us of aetna's open mouth , whereby it doth breath forth flames , and cast forth fiery stones . ovid concerning aetna saith : flammam fero vomit ore . it vomits fire out of it's feirce mouth . seneca in his thyestes describeth aetna ignis aeternis res●…nans caminis . resounding with eternal tunnels , or breathing holes of fire . claudian de raptu proserpinae lib. . aetnaeos api●…s sols cognoscere visu non aditu tentare licet — quae tanta cavernas vis glomerat , quo fonteruat vulcanius igni●… . none may approach mount aetna's head to know with foot , 't is only reacht with th' eye below . great force within round caverns makes from whence rush forth vulcanian flakes of fire , as from a fountain — but virgil giveth the most notable decription of aetna's burning in his third book of aeneids . — sed horrificis juxta tonat aetna ruinis ; int●…rdumque atram prorumpit ad aether a nubem , turbine fumantem piceo , & candente favilla : attollitque globos slammarum , & sidera lambit . interdum scopulos , avulsaque viscera montis erigit eructans , liquefactaque saxa per aur as cum gemitu glomer at , fundoque exaestuat imo . fama est , enceladi semustum ful●…ine corpus urgeri mole hâc , ingentemque insuper aetnam impositam , ruptis flammam expirare caminis ; et fessum quoties mutat latus intremere omnem murmure trinacriam , & caelum subtexere fumo . in english thus : through horrid falls within , like noise of thunde●… , mount aetna sounds as if 't would break asunder . thence first a cloud break forth as black as night , with pitchy curls , with sparks like stars to sight . then follow globes of flames , which mount a loft , as if to kisse the orbes of heaven they sought . the bottom-fire like boiling furnace glowes , which melts the hardest stones , and upward throwes great rocks through th' air with groans . the fame doth go that great enceladus do lye below who being thunder-struck , and on him thrown huge aetna mount , with weight to keep him down ; when weary he shifts sides , and turns about . he shakes the mount , his breath in flames goes out as at a furnace mouth , the heavens above are cloth'd with smoak . trinacria trembles — i shall add but one author more , and that is of a late geographer , namely varenius , who in his first book of geography , page . doth both describe this mount , and giveth relation of one no●…able eruption of fire not much above a hundred years since . celeberrimus est aetna siciliae mons , hodie gibel , e cujus vertice flammae & fumi longissima distantia in mari mediterraneo cernuntur . etsi continua sit flammarum & fumor●…m ejaculatio , tamen interdum majori impetu furit ▪ anno ▪ a primo die maii ad duodecimum tremuit 〈◊〉 sicilia ; deinde ingens & horrendus 〈◊〉 & fragor auditus est , quasi magna tormenta bellica exploder●…tur , 〈◊〉 est multorum aedificiorum per totam insul●…m 〈◊〉 . hae●… sae●…itia per undecim dies cum conti●…nasset , 〈◊〉 fuit , vel hiatu se ap●…ruit hic ind●… terra , un●… magna vis s●…amma & ig●…is pr●…rupit , qu●… intra quatuor dies omnia absumpta sunt & 〈◊〉 , quae 〈◊〉 ultra quinque leucarum distantia●… ab aetna aberant . p●…lo p●…st crater qui est in vertice montis per tres int●…gros dies ingentem copiam fa●…illae & ●…inerum ejecit , quae non tantum per totam in●…ulam aispersa fuit , sed etiam trans mare in italiam dela●… : & naves in mari cum ducentis leucis a sicilia abessent , & venetias tenderent damnum passae sunt . that is aetna in sicily , now called mount gibel is most famous , from whose top the flames and smoak may be seen at a very great distance on the mediterranean sea ; and although the casting forth of fire and smoak be continual , yet sometimes it breatheth forth with more force and fury . in the year . from the first day of may until the th . the whole island of sicily trembled , and then was heard a great roaring and cracking noise , as if great pieces of ordinance had been discharged ; after this followed the ruine and overthrow of many buildings thorowout t●…e whole island . this raging continued for eleven whole days together , in which time the earth [ on the side of the mount ] was rent , and opened it self in wide clefts ; from whence did issue forth flames of fire with such force and strength that all things within . miles of aetna were thereby consumed and burnt up . a little after the cup which is on the top of the mount for three whole days together did cast forth such a large quantity of burning coals and ashes , that they were dispersed not only throughout the whole island , but they were also carried over sea into italy , yea some ships two hundred leagues from sicily received damage hereby in their voyage to venice . thus varenius . there have been other great eruptions of fire from this mountain besides what is ordinary , which writters record , but none that i ever read of like unto this last , of which the account followeth . chap. iii. concerning the antecedents of the late eruption of mount aetna . it was on fryday night the eight of march ●… . that a great noise and roaring was heard from the bowels and mouth of mount aetna , which sounded far and near , more loud and dreadful than that of great guns , in the camps or ships of enemies ; the roaring of the sea in a storm when it lifteth up its waves on high , and dasheth them with violence upon great rocks , and lofty shoars was nothing in comparison ; and it may be questioned whether the loud cracks of thunder , when with the greatest fiercenesse it breaketh thorow the thickest cloud , did ever sound so terribly ( although this hath some time caused great men full of guilt to run under their beds for fear ) as this roaring and bellowing of mount aetna did that night : which , being in the silent night , when all things were hush , and other noises asleep , was heard with the greater plainnesse and astonishment . this awakened the inhabitants of catania , a city fifteen miles distant from the mount , especially those who lived upon the borders and sides thereof , whereby they were surprized with great fear , possibly much as the wicked world shall be , when they shall hear the sound of the last trumpet , summoning them to judgement . the roaring of the mountain was accompained at the same time , with a shaking and trembling of the earth , which must needs add to the trembling and horrour of the people who dwelt there about . the city of catania it self did feel the earth quake , the houses whereof sho●…k so and danced , as if they would immediately have tumbled from their foundations : but the earth-quake was most violent in the countreys and villages nearer unto , and upon the sides of the mountain , where there was such a shaking and concussion , that people could not stand upon their legs without holding one by the other , but reeled and staggered too and fro , as if they had been overcome with drink ; and the houses of many were so cleft and torn , that first shaking out their inhabitants , who with all speed hastned out of them , they quickly tumbled to the ground . the whole town of nicolosi was utterly ruin'd by the earth-quake , the towns of padara and tre-castager were the greatest part of them ruin'd and destroyed . the sight of such ruines before the eye , the feeling such motions and shakings under the feet , the found of such roarings from the mountain in the ear , surely did strike those people with more terrour and amazement , than was upon the inhabitants of london , when their houses were in flames before them , and they forced to seek their lodgings in the fields . besides this , the , fear of these perplexed people was encreased when they saw the ground to cleave in several places about them , and the earth to open its mouth as if it would have devoured them , as formerly the rebellions corah , dathan , and abiram were swallowed up . this put them upon the wing to fly with all hast from those parts , who in great amazement , with hair standing an end , joints trembling , distracted looks , hardly able to speak , brought the tidings of these things to the city of cantania . chap. iv. concerning the eruption it self of fire and brimstone from mount aetna . after warning given by the voice of the mountain , and the shaking of the earth unto people to fly from that place of danger and threat●…d ruine ; on munday the th . of march , there were three great eruptions on the side of the mountain , besides the smoke and flames which issued forth of the mouth at the top thereof : the breaches and clefts of the earth were a half of a mile in compasse ( as afterwards g●…sed ) out of which an horrible burning flood 〈◊〉 come forth , and more fiercely than any floods of water could do , ran down the sides of the mount. it was the fire contained before within the bowels of the mountain too big and great to vent it self at the top , that forced it's way thorow the sides , and making doors for it self , brak forth with such noise and rage as was terrible to hear and behold . this fire in its first vent , folding it self in great flames as if more than a thousand houses had been burning together , mounted up towards heaven not lesse ( as was judged ) than a hundred yards in height ; which was accompained with such a roaring noise , far beyond what was heard before at the mouth of the hill , like as if more than a thousand canons or great pieces of ordinance had been at once discharged ; and there withall vast stones were shot forth , some of them three hundred pound weight , which were mounted aloft very high in the air , and with great force were thrown many miles from the place : this grew into a furious tempest , not of rain or hail , but which was far more dreadful , of burning coals and ashes , and suffocating smoke which beat down upon the countrey all about , something like that rain of fire and brimstone , which fell upon sodom . but that which was most notable in these eruptions , was the stream and flood of fire , which in liqued melted matter , gushed forth at the breaches . we read isa. . . of a stream of brimstone kindled by the breath of god , which runneth in burning tophet : such was the stream of fire and brimstone which came forth of this burning mountain , the flames of it were blew like burning brimstone , the coulour of it fiery red , like melted brasse , the motion of it like quick-silver ; this stream ( wherein great stones were seem to swim of the bigness of an ordinary table ) coming forth at the sides of the mountain , ran down like a mighty torrent , and meeting with a hill devided it self into two currents , which spread themselves , one of them in some places at least six miles in breadth , and was judged to be fifteen yards in depth . in its progresse this stream ran in , upon a lake of four fathem water , and four miles in compass , which it both filled up , and raised a hill of ragged stones and rocks upon it . the composition of this fiery stream was judged to be sulphur , nitre , sal armoniac , lead , iron , brass , and other metals , melted with the vehement heat of the fire . we have read of a deluge and flood of waters , which drowned the old world ; and other lesser inundations which have drowned particular places ; but i know not any history , which giveth relation of a deluge and flood of fire , such as this , which devoured and destroyed whatever lay in it's way . the late relation telleth us that wheresoever it passed , it left large heaps of it's congealed matter , with which it covered and burnt the earth , melting the walls of castles and houses , throwing down all before it , nothing being found able to resist it's force , or quench it's burning , water being observed rather to add to it's fury : where ever it hath passed , it hath left dreadful marks behind it , levelling some hills , and raising others ; so much changing the scituation , that not the least trace of any place or town , which was in it's way , remains , nothing being to be seen , but confused heaps of ragged stones , which yeilding a noisom fume strick terrour and astonishment in all that behold it . the first breaking forth of this burning flood of fire , was on the munday t●…e th . of march , which in it's progress devided it self into several lesser streams , and filled the whole countrey therebout with fire and brimstone , in many places where these streams did come great flames were seen to arise together , with thick smoke as from the mo●…ths of so many great furnaces . after the flood of fire was come down the mountain , and towards the foot , which is not so steep , it did not move , with that swiftness as before ; yet nothing could divert it's course , but it overturned and consumed all where ever it came . the first streams continued their course for twelve days together , and after hopes that the fury was now spent on fryday the d . of march the mountain aetna roared and thundered , smoked and flamed again most hideously at the mouth , shook & trembled throughout most dreadfully unto the very foundations , and cast forth such heaps of scinders stones and ragged rocks out of it's bosom and bowels , at those breaches before made in it's sides , that they grew together and were raised into two large and high hills , and this acccompanied with another stream of it's liquid melted matter , which overtook the former currents , and thrust them forward with great fury . but on the th . of march the mountain bellowed with a greater noise than ever before , and was shaken with such violence and force , that a large part of the head and top fell into the breast a●…d bowels , and that the depth of half a mi●…e as some do judge . and then issued forth fiery streams in so great abundance , that joyning forces with the former , they made great havock and desolation , destroying the habitations of no lesse than seven and twenty thousand persons : the towns of la guardia , malpassa , campo rotundo , la potielli , antonino , pietro , mosterbianco , monpileri , falicchi , placchi , were wholy consum'd and ruin'd : yea , the image of the blessed lady of the annunciata , ( ●…o highly reverenced by the superstitious papists , unto which many resorted in pilgrimage from remote parts ) was not spared , whatever power the intercession of that virgin lady hath with her son in heaven , for persons here upon the earth , ( as the papists ridiculously fancy ) yet nothing could now avail to secure her image from being swallowed up by this devouring fiery stream ; whereby all may see that there was no difference between the stones of that image , and those of the other buildings in that place which equally felt the fo●…ce of the fire . other places were ruin'd in part , as ma●…calucia , giovanni de galermo , with many other , and at length the burning streams do approach near unto gates and walls of the city calania , in their course destroying fields , gardens , orchards , and vineards about it ; which filled the inhabitants with such fear , that far the greatest part of them removed themselves and their goods out of the city . yet what ever the danger and fear was , the lord preserved the city from being swallowed up by these devouring streams ; part of these streams were congealed on the land , one of them emptied it self under the wals of the castle into the sea in four fathom water : which held it's current in the sea two fathom high above it , and to the astonishment of all spectatours , burned in the sea it self for a great while , and making progress into the sea a mile in length , and a mile in bredth , was not quenched by the water of the sea , until having spent it self , it did of it self congeal . chap. v. concerning the concomitants of the eruption and burning of aetna . whilst the mountain of aetna or gibel did thus vomit flames of fire at the top , and streams of fire at the side , accompained with such horrid noise and cracking in the air , such dreadful trembling and shaking of the earth ; other things also were very observable at the same time ; such as the swelling of the sea unto a great and unaccustomed height , with great raging and roaring waves , the floods of water did seem to lift up their heads to see this dreadful spectacle of the floods of fire , and the waves of the sea did lift their voice in great tumult , as being amazed at the horrid aspect of the waves and streams of flames and brimstone . the winds also , which raised this tempest in the sea , were high , having broken loose from their habitation , and with great noise and blustring whirled about the land , in fierce blasts beating upon the houses and unsheltred people in the fields , as if they would contend for force with the raging and irresistable fire . the clouds were gathered thick in the sky , and arrayed the heavens with black attire , hiding the comfortable and refreshing beams of the sun , from the sight which if sometimes it deed peep thorow the clouds , it was with a pale countenance , as if it had been struck with fear , and dared not to appear in such a dismal place . storms of rain often powred down from the clouds , which seemed in compassion to weep , to weep floods of tears , endeavouring thereby to contribute some help for the extinguishing of the flames ; but all the rain which fell was so far from quenching or allaying , that it did but the more encrease and exasperate the fury of the fire , which hereby burned so much the more feircely . in the city there was danger of the houses overthrow by the winds and earth-quak , or their being devoured and swallowed up by the deluge of fire : in the fields and countreys there was danger of being destroyed by thieves and robbers , who took advantage of the peoples confusions to set upon them , murdering many , and spoiling them of their choicest things , which they had saved out of their ruin'd houses . great was the dread and terrour , which now did possess the hearts of the people ; our saviour foretells , luke . , . that on earth there should be distresse of nations with perplexity , the sea and the waves roaring , and men●… hearts failing them for fear , and for looking after those things , which are coming upon the earth . such was the distresse and perplexity of these people . it is said in the relation , that people ran with cryes and lamentations about the city and countrey , expecting nothing but to be swallowed up , or consumed by the fire , having no other apprehensions bu●… of death , and a general conflagration . had the christian religion taken place there in the purity and power thereof , it might have born up the spirits of the sincere , and established christians against overwhelming fear and amazement in all those storms and danger ; if of the vertuous man much more may it be said of the truely religions . si fracitus illabatur orbis impavidum ferient ruinae , though the frame of the earth and world should crack and be dissolved , yet such a one would be undaunted under it's ruines ; such , when the mountain was dissolved and did melt with fervent heat into floods of burning fire , might look upon death , ( the utmost the fire could bring upon them ) with an unappaled countenance ; yea , with great considence and comfort , because of their well-grounded hopes ▪ of rest and happiness in heaven , whose habitation prepared for them there is beyond the reach of any earthly fire to consume . but no wonder if the blind superstitious papists , whose worship is mingled with such vanity and indolatry , be filled with such dread and horrour , especially the more notorious sinners amongst them : surely the consciences of the most are now awkened , the stings and lashes whereof ( no doubt ) above all other things did at this time encrease their terrour . but what course do they take for the diverting gods anger , which so visibly did break sorth in these flames and fire from the burning mountain , and for the prevention of the threatned ruine ? they do not betake themselves to their knees , to fasting and prayer in any way of gods prescribing ; they do not apply themselves by faith unto the blood of christ , to appease the wrath of the angry god no. the relation telleth us that the religious appeared every where with much devotion , carrying in procession their reliques , especially those of st. agatha , the famous martyr of catania , in which they reposed no small confidence , followed by a great multitude of people , mortifying themselves with whips , and other signs of penance . and at another time . the bishop of the place followed by the clergy , secular , and regular , and an infinite number of the people went in solemn procession out of the city of catania unto monte de st. sophia , carrying out with greatest devotion , their choicest reliques , and upon an altar , erected in view of the mountain exposed them , where they celebrated masse , and used exorcismes accustomed upon such extraordinary occasions . thus blind and sottishly superstitions these people are ; but is the anger of the lord hereby appeased ? no , it is so much the more encreased , and they cannot charm the noise and flames of the mountain with all their exorcismes . but all the while they continue in their superstitious exercices . it is said , the moantain ceased not as before with excessive roaring to throw up it's smoke and flames with extraordinary violence , and abundance of great stones were carried thorow the air , some of them falling within their view , though as ten miles distant from the eruption . this was an open rebuke of them for their superstition ●…o odious and abominable in the ●…ight of god. chap. vi. concerning the cause of the eruption of mount aetna . the supreme cause of the flames and fiery streams , which brake forth from the bowels of mount aetna , was the lord , who is not only ens entium , the being of beings ; but also causa causarum , the cause of causes ; whatever was the second , god was the first cause all the works of nature in the world , being effected by him who is the god of nature , in and by him every thing hath as it 's being , so also it 's vertue and operation . it is said , iob . . he doth great things past finding out , yea and wonders without number ; amongst the mirabilia dei , the wonderful works of god , this is none of the least ; in miracles god doth work more immediately , and in wonders god doth work more remarkably than in ordinary works . moreover this eruption of fire , which made such a dreadful devastation of houses carried with it the plain face of a judgement , and every judgement it is from god , as the judge of the world ; god is in no wise the author of sin , but he is the author of all penal evil : the anger of the lord did not only smoke , but break forth into a flame ; it was the breath of the lord that did kindle this stream , which overturned and swallowed up so many habitations . and surely , the inhabitants of the place had been blowing up the coals of gods anger before by their sins ; it was not without cause from themselves that this judgement was brought upon them . the distance of this place from rome is but little , and the difference between them in idolatry , and all sort of wickedness is reported to be lesse ; sicily hath drunk deep of the cup of fornication , which is in the hand of the romish whore , and god made some of them drink something of the cup of his wrath and indignation : yea , sodomy it self is of frequent practice in those parts , and god brings ruine like unto that of sodom upon their houses by streams of fire and brimstone , though through infinite patience their persons were preserved . the cause under god of these dreadful eruptions was the fire in the bowels of the mountain , which meeting with a large quantity of combustible matter and kindling it , could not be contained in so streight room , but with such noise and violence brake forth in such flames and streams at the mouth and sides . when this fire was first kindled is not known , the burning of the mountain being more ancient than any history can remember . what the poets feign concerning the war of the gyants with the gods and their casting down great enceladus with thunder , and keeping him down with vast mountains , and this of aetna being thrown upon his head , that this fire was kindled by his hot breath , is as ridiculous , as it is fabulous . some are of the opinion that there are fountains of fire under ground as well as of water ; and that in the bosom and bowels of the earth , god hath layd up treasures of this element , enclosing it in vast caverns , as in so many store-houses ; which subterranean fire they assign to be the cause of hot bathes , and that mount aetna , as also vesuvius with other flaming mountains , which geographers and travellers tell us are to be seen in all the parts of the world , are the breathing holes of this fire : but the scripture is wholly silent of any such work of god there ; we read of the earth , and the gathering together of the waters , and the fountains of the great deep , but nothing of any fountains of fire mingled with either of these elements ; and the laying up of this element in store , in a place so low , when naturally it tendeth upwards , is not easie to conceive ; besides who ever hath descended into the depths of the earth , to search and find out these depths of fire ? iustin giveth other reasons of this fire , lib. . ca●… . . est antem terra tennis & fragilis , cavernis quibusdam ▪ fistulisque ita penetrabilis , ut ventorum tota ferme flatibus pateat ; nec non & ignibus generand●…s , n●…triendisque soli ipsius naturalis materia : quippe intrinsecus stratum sulphure & bitumine traditur : quae res facit ut spiritu cum igne inter interior a luctante , frequenter & compluribus l●…cis nunc flammas , nunc vaporem , nunc ●…umum eructet . indo denique aetnae montis per tot socula durat incendium . the meaning in brief is this , the earth in that place being so thin and hollow , and penetrable by the winds and the nature of the soil so sulphurious , and so fit matter for the begetting and nourishing of fire , the motion of the wind closed in , doth kindle the fire which bel●…heth forth in smoke and flames , and hence it is that the burning of aetna hath endured for so many ages . unto which he addeth a little after , speaking of the fall of the waters . eade●… caus●… etiam aetnae montis ●…erpetuos ignes f●…cit ; nam aquarum ille con●…ursus , r●…tum secum spiritum in imum sundum trahit , atq●…e ibi suffecat●… tamdiutenet , donec per spiramenta terrae diff●…sus nutrimenta ignis incendat . the cause of aetna's perpetual fire is from the great and perpetual fall of the water , near at hand which carryeth down the wind and air , and suffo●…ateth it at the bottom , whence it breatheth away through some crevices of the earth , towards the mountain , and this kindleth and bloweth up the flames . another assigneth the cause more clearly thus : ●… tnam constat ab ●…a parte qua eurus & affricus flant , habere speluncas , & plenas sulphuris , & ad mare deduct as : haespeluncae recipientes in se fl●…ctus ventum creant , qui agitatus ignem gignit ex sulphures . mount aetna , saith he , that way which the east and south wind do blow , hath caverns and vaults full of sulphur , which reach so far as the s●…a , which vaults receiving into them the waves of the sea , wind is begot hereby , which winds being violently moved doth beget the fire out of the sulphur , and therefore afterward he telleth us , that as the east and south wind do blow so this mountain doth more on lesser vomit up sparks and fire . lucretius , lib. . doth set forth the cause , — primum totius subcava montis est natura fere , ●…ilicum suffulta cavernis : omnibus est porro in spelu●…eis ventus & are , &c. the mountain aetna hollow is throughout , with stones of flint it's cave are lin'd about , whereby it is held up ; the wind is there in every cave begot by moved air ▪ through motion heat's engender'd i●… the earth ; thence fire springs forth , and flames have birth . besides ; against the mountain's roots the main break her swoln waves and swallow them again ; from whence unto the top of it's ascent the undermining caves have their extent through which the bellows breath , and cast forth flames with showers of stones ashes . — thus concerning the cause of aetna's burning , which as to the second cause , may rather be guessed at then fully understood . chap. vii . the use of the burning of aetna . these late dreadful eruption of fire and brimstone from mount aetna , should carry our eyes upward unto god the author hereof . the lord hath been lately upon the earth , he hath shown himself in great majesty ; a fire hath devoured before him , and it hath been very tempestuous round about ; a smoke hath gone out of his mouth and coals have been under his feet ; he hath clothed himself with flames , and of late appeared very terribly in these europaean parts ; he hath not only kindled fires in houses and cities , turning them into ashes and ruinous heaps , but he hath also kindled a fire in a great mountain , which hath broken forth with a great flame . we read psal. . the voice of the lord is powerful , and full of majesty ; the voice of the lord is upon the waters , the god of glory thun●…reth , the voice of the lord●… upon many waters ; the voice of the lord shaketh the wilderness , and maketh lebanon to ship like a young unicorn . such majesty and power hath been in gods voice , which was heard from this mount ; the voice of the lord hath sounded from the earth , the god of glory hath thundered out of the bowels of a great mountain , whereby the foundations thereof have been so shaken , as if he would have overturned it in his anger . formerly the lord brought forth streams of water out of the hard rock , and lately he hath brought forth streams of fire out of the deep earth . this is the lord 's doing , and it should be marvellous in our eyes ; if we wonder at the work , let us wonder more at the worker ; if we admire to hear of such floods of fire , we have more reason to admire gods infinite power who hath effected this . use . the relation of aetna's burning should awaken impenitent sinners out of their carnal security , whilst they consider the hand of god herein , and that this god who kindled such a fire in the mountain , is highly incensed against them , so long as they allow and indulge themselves in any sinful practices ; and that the fire of gods anger which is kindled in his breast against them , is ten thousand times more dreadful , than the fire which was kindled in the bowels of the mountain , yea that god is preparing the fire of hell for them , which shall burn them everlastingly , if they do not repent ; that god who hath power to kindle a fire in the earth , hath power to kindle the fire of hell , and he that hath power to keep alive the fire of this mountain for some thousands of years , hath power to keep alive the fire of hell unto eternity , this he can do , and this he will do , and oh how fearful a thing will it be , to be thrown into everlasting flames ! ( of which more largely in the next discourse . ) awake then all ye sons and daughters of sleep and security , ye children of night and darkness , and all ye workers of iniquity ! look up and see how powerful and terrible the lord is , and how unable you are to make resistance , when once his hand shall take hold on vengeance ; gods anger now doth but smoke against you , ere long it will break forth into a flame , which will burn to the lowest hell , and never shall be extinguished . let me therefore perswade you to break off your sins by repentance , and apply your selves to christ by faith , that the anger of the lord towards you may b●… appeased , and that being reconciled , you may escape the dreadful effects of his displeasure . chap. viii . concerning the burning of london that may be . use. . the relation of aetna's burning , should lead us unto the consideration of the burnings which may be , and the burnings which will be . first , consider the burnings which may be : our dear and beloved city of london may be burnt again with fire , and that not only ●…he suburbs and southwark , and remaining timber houses , which the last fire spared ; but also the new-built houses of brick , many of them have been tryed that they can burn , for no building on earth is a sufficient defence against fire ; i don't think we are in danger of any such fire as that of aetna , to break forth from under our feet out of the bowels of the earth ; but we may be in danger of a fire forged in hell , i mean some develish wicked men may be contriving again the burning of the city . it is not long since this our flourishing city was laid wast by devouring flames . the depositions given before magistrates ▪ concerning the hands of the papists set on work herein , are not forgotten ; the principles of the papists , which will allow them to murder princes , blow up parliaments , massacre people , burn cities , if they be hereticks as they call them , are not altered . the attempts of late to set houses in the city on fire in several places , have been made evident , and i wish that there be no cursed design now on foot , amongst such vile persons , to burn our city , and massacre our persons together ; it is not amiss for us to think what may be ; the may be of a house's falling down upon our head in the street , and being crushed thereby to pieces , ( as some have been ) ▪ should put us upon continual preparation for death , and much more when we are in danger of death many other ways . if you should hear a cry at midnight , the papists are come , that fire-balls are flying about the street , that fires are kindled in several parts of the city at the same time , and that bloody cut throats stand ready to butcher a naked people , as they come forth of burning houses with their goods . if you should hear the groans and shreeks of your neighbours , whilst they are cruelly massacred by the hands of merciless villains , and when they approach your doors , and you see no way of escaping , but inevitable ' ●…ath is before you ; if you should then be found unprepared for death , when you have no time to prepare , how would you be surprized ? how would you be affrighted ? it is good to provide for the worst , that when ever death doth appear , in whatever shape it may not prove a king of terrours . how happy are those who have made their peace with god , when some men will not be at peace with them ? how little reason have those to fear the wrath of any here , who are delivered from the wrath to come ? how safe is that treasure , which is laid up in heaven , far beyond the reach of thief or rust or flames of fire ? get clear evidence of these things ; if you be delivered out of the snare of the devil , you need not be affraid of the snares of men ; if you be not in danger of hell , ye need not be affraid of death ; if you have well-grounded hopes , to escape everlasting flames , and to attain evealasting joys through your intrest in christ and his purchase , you may smile at the flames of your houses , and laugh at destruction when it cometh . but i hope ( if there be such a design which i neither do , nor can affirm ) that the lord will prevent the effusion of our blood and destruction of our city , which too many may desire ▪ and that if ever they should attempt such a massacre as in paris , or ireland , and to mingle our blood and fire together , that the lord will so spirit all true protestants and englishman , to stand up so in their own defence , which the law of god and nature will allow , as by them to bring that destruction upon themselves , which they may endeavour against against all justice and law , to bring upon gods people . secondly , aetna's burning should lead us to the consideration of the burnings which will be : there are three great burnings , that certainly will be . . the burning of rome . . the burning of the world. . the burning of hell. chap. ix . concerning the burning of rome . first , we may be minded hereby of the burning of rome , which certainly will be , of which this eruption of aetna so near may be a prognostick and fore-runner ; it being of common observation amongst them that the extraordinary eruptions of this mount are ominous , especially unto rome . that rome is the babylon threatned with destruction and fire , will be evident if you look into the description . rev ▪ . , , , , , . and there came one of the seven angels , which had the seven viols and talked with me , saying unto me come hither , i will shew unto thee the iudgement of the great whore that sitteth upon many waters , with whom the kings of the earth have committed fornication , and the inhabitants have been made drunk with the wine of her fornication . so he carried me away in the spirit into the wilderness : and i saw a woman sit upon a scarlet-coloured beast , full of names of blasphemy , having seven heads , and ten horns : and the woman was arrayed in purple and scarlet colour , and de●…ked with gold and precious stones , and pearls , having a golden cup in her hand , full of abomination and filthiness of her fornication . and upon her fore-head was a name written : mystery babylon , the great , the mother of harlots , and abominatio●… of the earth . and i saw the woman drunken with the blood of the saints , and with the blood of the martyrs of iesus . that this decription is applicable unto the papacy of rome ▪ and to no other is evident from every part thereof , as it is explained by the angel in this same chapter , and fulfilled as to every particular in the popedom . we are not to understand it of one particular pope , but of the whole race and succession of them , who are called the great whore , sitting upon many waters , with whom the kings of the earth committed fornication , &c. signifying the spiritual fornication , committed by them with her , or the idolatry which she draweth them unto the practice of . the waters are the people , which she hath under subjection . the scarlet-coloured beast she sitteth upon , having seven heads , and ten horns , is the great city of rome , and the state thereof ; the seven heads signifie seven mountains on which rome was built , therefore called septi-collis roma , seven-hill'd rome . moreover the city is described to be the city which then reigned over the kings of the earth , which was the city of rome the emperial seat at that time ; the ten horns signifie the kings of the earth , which give their power to the pope for his support . this whore is called babylon , the great the mother of harlots ; who maketh the nations drunk , with the wine of her fornication , and who her self is drunk with the blood of saints and martyrs . and to whom can this be applyed ? but unto the pope , who doth intoxicate so many nations as with wine or potions , whence it cometh to pass that they wallow in the filthiness of spiritual fornication ; and who hath shed so much of the blood of saints , for the testimony of jesus , against the romish superstition and idolatry . i should digress too far to apply all the parts of this description with other descriptions in the revelations , and of anti-christ in the thessalonians unto the pope of rome , as i might do and prove by unanswerable arguments , that the pope is the anti-christ , and rome spiritual babylon ; that which here chiefly we should mind is the judgement of this great whore , it is said , ver. . the ten horns which thou sawest upon the beast , shall hate the whore , and shall make her desolate and naked , and shall eat her flesh and burn her with fre. and again chap. . throwout we have the destruction and burning of babylon , or rome , set forth at large , ver. . babylon the great is fallen , is fallen , ver. . come out of her my people , that ye pertake not of her plagues , ver. . as she hath glorifyed her self and lived deliciously , so much torment and sorrow give her . ver. . her plagues shall come in one day ▪ and she shall be utterly burnt with fire , for strong is the lord god who judgeth her . the kings of the earth , that committed fornication with her , and merchants and ship-masters shall bewail her , when they see the smoke of her burning , ver. . but in heaven there shall be joy . the lord will rejoice , the prophets and apostles will rejoice , and all the saints will rejoice , in the vengeance which shall then be taken upon her. ver. . rome was standing and did rejoice when london was burning , and i hope london will be standing , and much more rejoice when rome is burning ; london was burnt but in part , rome shall be utterly burnt with fire ; london after it's burning is rebuilt in a great measure , but rome shall never be rebuilt after this burning . this babylon when it falleth , shall never rise more . ver. . and a mighty angel took up a stone like a great mile-stone , and cast it into the sea : saying , thus with violence shall that great city babylon be thrown down , and shall be found no more at all . as a great mile-stone thrown into the midst of the sea is overwhelmed with water ; so shall rome be overwhelmed with fire : and as a mile-stone cannot be raised and drawn out of the sea : so rome when burnt shall never be raised again out of it's ashes and ruines . dreadful will the destruction of rome be , when the time of her barning is come ; those which stand a far off , for fear of her torment , ( who have been friends to her ) shall lament ; what lament●…tions then will there be , by such as shall be found in the place it self , when it shall be set on fire about their eares ? when the pope and cardinals , and the other inhabitants of that filthy and abominably wicked city , shall be consumed together , ( as is likely ) in the midst of the flames ; o the hideous out-crys which then will be made in every street ▪ when they are surrounded with fire on all sides , and there is no way left for them to escape ; when their houses and wealth , and persons shall be consumed , together by the devouring flames ; when god by such a dreadful fire on earth shall convey them down to the more dreadful fire of hell. then the lord will avenge all the blood of his saints , which under the anti-christian tyranny hath been shed , for so many generations ; then he will avenge all the idolatry pride , covetousness . oppression , blasphemy , filthiness , cruelty , and wickedness of rome together . when the grape ● of this vine are fully ripe , the angel with his sharp sicle will cut it , and throw it into the winepress of gods wrath , where it shall be squiesed and crusht to pieces . when their iniquities are full , then their ruine shall come . and surely the time is not far off ; i am much of the perswasion , that this generation shall not passe away before god will accomplish what he hath threatn'd concerning r●…nes burning and destruction ; the last sands of the hour of gods patience seem to be running ; the forty and two months seem to be expiring , and the two witnesses civilly slain , it may be , are arising , and then rome will quickly be fa●…ling . chap. x. concerning the burning of the world. by the burning of mount aetna , we may be minded also of the burning of the world , i mean the last general conslagration of the world at the end thereof : whether aetna's burning be a prognostick of rome's burning is not so certain ; but that it is a prognostic of the worlds burning and dissolution by fire , may be proved from scripture , as luke . . where our saviour foretelling his disciples what the signs should be of his coming , and the end of the world , amongst wars , pestilences earth-quakes , doth reckon up fearful sights , as one fore-runner , and i verily think there hath not been a more fearful sight , since the days of our saviour , then this of the eruption of fir●… and brimstone from this flaming mountain ; the inhabitant ▪ of the place expected a general conflagration then , but we may well say , that this fearful sight is a fore-runner of it foretold by christ , and therefore should put us in mind of it . the notice of this great and universal burning of the world we have not from reason , but from the scripture ; the clearest and fullest place to prove this is pet. . , , . by the word of god the heavens were of old , and the earth standing out of the water and in the water ; whereby the world that then was being overflowed with water , perished : but the heavers and earth which are now by the same word are kept in store , reserved unto fire , against the day of iudgement , and perdition of ungodly men . and ver. . the day of the lord will come as a thief in the night , in the which the heavens shall passe away with a great noise , and the elements shall melt with fervent heat , the earth also , and the works that are therein shall be burnt up . here note . first , that as the world of old was drowned by water : so that the world that now is shall be consumed by fire ; as certainly as the former was ; s●… certainly the later shall be , and as dreadful as the flood was to sinners on that day : so dreadful and much more dreadful will the fire be to sinners on the last day . secondly , it is by the word of the lord that this general conflagration shall be effected , by the word of the lord the world was made , and by the word of the lord the world was drown'd , and by the word of the lord the world shall be burn'd . in his word he hath foretold it , and by his word he will effect it . thirdly , the heavens and earth are said to be reserved in store for fire ; when the old world was drowned , it was only the earth and inhabitants thereof , the heavens were untouch'd , and the earth also did remain undissolved , and the same earth did appear afterwards , when the flood was drawn off by god : but at the last day the heavens and earth too shall be dissolved by fire ; not by subterranean fire as some imagine , and that , as when the world was drowned , the fountains of the great deep were opened , and the waters kept before in store-houses were brought forth , which overwhelmed the earth : so that there are fountains of fire in the bowels of the eatth , and that there it is kept in store-houses , all which then shall be opened , and that the fire shall break forth in a more dreadful flame then ever was seen at mount aetna , and set the whole fabrick of the world on ●…ire . for as was said before we read nothing of this in the scripture ; it is said , that the heavens and earth are kept in store for fire , but it is not said that fire is kept in store for them . b●…sides how can we conceive that any subterranean fire should have power to reach and dissolve the heavens ? fourthly , the time of this burning of the world shall be at the day of iudgement and perdition of the ungodly , called ver. . the day of the lord , it will be at the day of christ appearance to judgement , when he shall be revealed from heaven , with his mighty angels in flaming fire to take vengeance on the ungodly world : having first raised up the righteous from the dead , and gathered them together from the four winds , and called them up into the clouds , and openly acknowledged and acquitted them , and set them in a place of safty ( for as noah and his family were hid from the deluge of water in the ark : so the lord will hide all the righteous under his wing from the fire , ) and having examined and sentenced the wicked unto eternal perdition ; then most probably will the time be of his setting the world on fire , and that all the wicked of all generations will remain in the midst of those flames ▪ until the whole be consumed , except themselves , who will be then cast into a place of more dreadful burning , i mean the everlasting fire of hell. the time cannot be far off , the lord will come very shortly , yet a little while , and he that shall come will come , and will not tarry , heb. . . and the lord will come suddenly , as a thief in the night , ver. . when the world is secure , and doth no more expect it , than the old world did the flood ▪ or the sodomits did the fire , then the lord will come . fifthly , here is a more particular description of the burning of the world. it is said ver. . the heavens shall 〈◊〉 away with a great noise , and the elements shall melt with fervent heat , the earth also and the the works that are therein shall be burnt up . and ver , ii. all these things than be dissolved . the heavens shall be in flames , and the frame of them crack with a hideous noise , far beyond whatever before did ●…ound in the ear of any mortal , and like a great scroll they shall be rolled together , and fly away out of sight ; all the elements also shall feel the force of this fire , and hereby be melted and consumed into nothing , the elementary fire and air , and water , shall all melt with this fervent heat and evaporate , so as to be no more ; but especially the earth and works thereof shall be the subject of these burnings , all the buildings , all the houses and towns and cities of the world shall be on fire together , all the great and vast mountains shall be in flames ; yea and the great woods , plains , and fields , and the whole earth from the very bottom of it's foundation shall be on fire , and be burnt up . o what a dreadful fire will this be ! it will be dreadful to behold it , how dreadful will it be then to feel it ! to be in the midst of it ! as the wicked shall be in their passage to the eternal flames of hell ; when they shall see the heavens on fire , and the air on fire , and the water on fire , and the earth on fire , cities on fire , and fields on fire , and themselves on fire , head , back , breast , belly , hands , arms , legs , feet , every part on fire , and that such a fire though it doth torment them , yet that shall not be able to consume them ; when they see the heavens , which have endured so long to melt , stones to be broken , and the hardest mettals to be dissolved by the fervent heat of this fire , and yet their bodies made so strong , that their flesh shall not be consumed hereby ; o how fearful will this be ! tongue cannot utter , thought cannot conceive , the anguish of the wicked on this day , and in this place of fire ▪ mr. doolittle in his book of rebukes , doth patheticplly set forth the wo of the ungodly through this fire , from page . to p. see the inference which the apostle doth draw from the consideration of these flames , which shall burn the world . pet. . . seeing then that all these things shall be dissolved , what manner of persons ought ye to be in all holy conversation and godliness ? unto which add the th . vers. wherefore ( be loved ) seeing ye look for these things , be diligent , that ye may be found of him in peace without spot and blameless . . look to your state , that you be godly persons , that you be regenerate , and have the image & likeness of god upon you , such will be safe and out of the reach of these flames at that day ; but wo be to the ungodly they cannot escape . . look to your conversation , that it be holy , that you be holy in all manner of conversation , pet. . . these great burnings and dissolution of all things , should take off your heart from the world , which ere long will be in flames , and quicken you unto a holy and circumspect walking ; that when the lord doth appear , you may be found of him in paece , without spot and blameless ; and then you shall be taken to inhabit the new heavens , and new earth , those glorious mansions , which the lord will prepare for his people , where you shall have the presence of the lord with you for evermore . the third burning which will be , is the burning of hell , of which in the next discourse . fire and brimstone in hell , to burn the wicked . psal. . . upon the wicked he shall rain snares ▪ fire and brimstone , and an horrible tempest , this shall be the portion of their cup. chap. i. the introduction . the flames and fiery streams , which were rained down from heaven upon sodom and gomorrah formerly , and which issued forth from the earth in the eruptions of mount aetna lately , are but shaddows of the future flames , and like painted fire in comparison , with the streams of fire and brimstone , which in hell shall burn the wicked eternally . for as the glory of heaven ( whilst we are in the dark vale of this world ) doth far exceed all conception , and therefore cannot be set forth in full by any description ; but as one saith , whoever attempts to speak of an heavenly state , while himself is upon the earth , his discourse of that must needs be like the dark dreams and imaginations of a child , concerning the affairs of this world , while it self is yet swadled and cradled in the womb ; and the apostle paul himself , though he had been rapt up unto the third heaven , and had such discoveries made unto him there , that he wanted words to utter what they were , as cor. . , , . yet acknowledgeth that he understood like a child , and had but daak views of this glory , even as thorow a glass , cor. . , . so also the torment of hell through that fire and brimstone , which shall burn the wicked , is beyond all thought to imagine , or words to express ; and when we have strained our conceptions unto the highest pitch , when we have made use of the most dreadful and tremendous things that ever came to our eyes or eares , or any way to our understanding to help us in the forming notions to our selves of the horrible punishment , which the damned shall endure in the unquenchable flames of hell fire ; all doth fall beneath and far short of the thing , all our views hereof by any representations , being like our sight of colours in the night , which if not in whole , yet in the greatest part do fly from our sight and disappear . yet since we are capable of understanding such future things , only by shaddows and representations , and nothing can represent future burnings in hell so well , as the greatest burnings that have been upon the earth , therefore we may receive some help by the relation of sodom and aetna's storms and streams of fire and brimstone , to conceive something of those , whereby the wicked in hell shall eternally be tormented . doct. that an horrible tempest of fire and brimstone , god will rain upon the wicked in hell , as their deserved portion . in treating of this great subject , i shall show , first , that there is such a place as hell , where the wicked shall be tormented . secondly , that it is a place of fire and brimstone . thirdly , what are the properties of this fire . fourthly , who are the persons that shall eternally burn in these flames . fifthly , the reason of the eternal torment of the wicked by these flames . sixthly , and lastly , and chiefly i shall endeavour to improve this doctrine in some uses . chap. ii. that there is such a place as hell , where the wicked shall be tormented . the blind heathen were perswaded of this ; for however they were ignorant of christ , and his first coming to redeem the world , as also of the resurrection , and his second coming to judge the world ; yet by the light of nature and reasonings from thence , they arrived to the understanding of a deity , who was both just and good , as also that the soul was immortal , and that both rewards and punishment were prepared for the souls of men after this life , according as they were found , either vertuous or vicious ; and therefore as they did feign such a place as elizean fields , where the vertuous should spend an eternity in pleasures : so also a place called tartarum , or hell , where the vicious and impious should be eternally tormented . this tartarum the poets did set forth with many fictions , to affright people from vicious practices ▪ such as of the four lakes of acheron , st●…x , phlegethon , and cocytus , over which charon in his boat did waft over the departed souls ; of the three judges aeacus , minos , and rhadamanthus , who were to call the souls to an account . and judge them to their state ; of the three furies tisophone , megaera , and 〈◊〉 , who lashed guilty souls to extort confession from them : of cerberus the dog of hell with three heads , which would let none come forth , when once they were in ; and of several sorts of punishment inflicted , iron chains , horrid stripes , gnawing of vultures , wheels , rowling great stones , and the like . take part of virgil's description of this place , which he feigneth aeneas to have visited , lib. . hâc iter elisium nobis : at l●…eva malorum exercet p●…nas , & ad impia tartara mittit respicit aeneas subito , & sub rupe sinistr â maenia lata vidit , triplici circundata muro : quoe rapidus flammis ambit torrentibus amnis tartarens phlegethon , torquetque sonantia saxa : tisiphoneque sidens , pal●… à succincta cruent à , vestibulum insomnis servat nosttesque , diesque . hinc exandiri gemitus , & s●…va sonare verbera , tum stridor ferri , tractaeq●…e catenae . this way unto elisium leads , where such do dwell as have liv'd vertuously , th' other leads to hell , where wickedness is punished . aeneas's eye turns quick unto the left-hand-rock , and there great structures closed in with triple wall about ▪ this compass'd by tartarian plegethon throughout with feirce and fiery streams , with noise like stones on shore rowled by waves of sea. on th'threehold of the ●…or which lets into the place tisiphone doth sit awake , both day and night to watch and look to it girt with red-pall . here he did hear the noise of chains , the sound of cruel lashes , th'groans and cryes from pains which they endur'd within — although most of these things which we may find in many poets , and other heathen authors are fictions of their own brain , yet that there is such a place as hell is real , and the punishment real , and far beyond whatever any of the heathens could imagine it to be : therefore let us consult the scripture , which will give clearer light in this thing , where god , who hath made and prepared hell for the wicked , hath made known the thing , and threatned to punish the wicked there everlastingly . look into the old testament , psal. . . the wicked shall be turned into hell , and all nations which forget god. i know that the original word for hell , namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie the grave ; but here it must have a further signification than that of the grave , since it is appropriated unto the wicked , and such as forget god , otherwise , it might as truely be said , that the righteous shall be turned into hell , and those that remember and fear , and love , and serve god , for they shall be turned into the grave . so isa. . , , . how art thou fallen from heaven ( speaking of the king of babylon , ) o lucifer son of the morning , thou hast said in thine heart i will ascend into heaven , and exalt my throne above the stars of god ; yet thou shalt be brought to hell , to the sides of the pit . that hell here is not to be understood of the grave only , but of the place also where the wicked shall be tormented will appear , if you compare this pla●… with isa. . . where the prophet speaking of the same king of babylon saith . tophet is ordained of old , yea for the king it is prepared ▪ 〈…〉 made it deep and large , the pile thereof is 〈◊〉 much wood , the breath of the lord like a 〈◊〉 of brimstone doth kindle it . which descripti●… is applicable unto no place , but that place of everlasting burnings , which the lord hath prepared for the wicked . indeed tophet was a real place upon the earth , where some idolatrous israelites did offer up their children in sacrifice to malec ; but here hell is called tophet , in allusion to that place , because of the shreeks and cryes which the damned shall make there worse than the children did in tophet , when they were sacrificed by their cruel parents . in the new testament it is most clear , that there is such a place as hell prepared both for the soul and body of the wicked , to be tormented in . math. . , . and if thy right eye offend thee , pluck it out and cast it from thee ; it is profitable for thee that one of thy members should perish , and not that thy whole body should be cast into hell ; and if thy right hand offend thee , cut it off and cast it from thee , for it is profitable for thee that one of thy members should perish , and not that thy whole body should be cast into hell. that this hell is not meant of the grave , into which the body shall be thrown is evident , because those who do cut off the right hand , and pluck out the right eye which offend , ( that is mortifie those offensive lusts , which are as dear and as hard to be parted withal as the members of the body ) shall be exempted and delivered from this hell , whereas none shall be exempted , though never so holy and mortifyed from the grave . yea , and in this hell it is said that both soul and body shall be destroyed . math. . . fear not them which kill the body , but are not able to kill the soul : but rather fear him which is able to destroy both soul and body in hell. now the soul is not destroyed with the body in the grave , as they both shall be ( if wicked ) after the resurrection in hell. moreover this hell threatned by our saviour to those that don't cut off right hands , &c. will appear plainly to be the place of torment prepared for the wicked , by the description of it repeated three times , math. . , , , , , . to go into hell into that fire which never shall be quenched , where their worm dieth not , and the fire is not quenched . by the unquenchable fire we are to understand the fire which shall burn the body ; by the never-dying worm , the worm of conscience , which shall eternally gnaw the soul. this hell is called a prison , pet. . , . by which also he went and preached ●…nto the spirits in prison , which sometime were disobedient , when once the long-suffering of god waited in the days of noah . by the spirits in prison , we are to understand the souls in hell , the souls of those wicked and disobedient persons in the old world , who would not give ●…ar to the preaching of christ by his spirit in noah , and therefore a whole world on them were sent into the prison of hell together , unto whom are gathered the souls of all that since have died in their sins , where they are bound up in chains of darkness , and reserved unto the judgement of the great day . hell is also called a place of outer darkness , where there is weeping and wailing , and gnashing of teeth . math. . . it is called a furnace of fire , where all those that offend and do iniquity shall be thrown , math. . , . it is called the great wine-press of gods wrath , where all the wicked shall be crushed to pieces under the exceeding and eternal weight of his wrath , rev. . , . but especially it is set forth as a place of fire of which in the next particular . many have been the conjectures of divines , concerning the place where hell is . some have thought it to be in the bowels of the earth , because it is spoken of as a place below , and called by the ●…ame of a pit , the bottemless pit , out of which the smoke and locusts did arise . rev. . . and in which sathan was bound and held as in a prison , rev. . , , , . and they have conceited the pit spoken of . num. . , into which corah , dathan , and abiram went down alive , when the earth clave asunder and swallowed them up , was the pit of hell into which both their soul and body together were immediately conveyed ; and that which hath the rather established such in this opinion hath been , the vast quantity of subterranean fire , which they imagine to be in the bowels and caverns of the earth : others have rather conceited it to be beyond this visible world ▪ ( which will pass away at the last day , ) and removed at the greatest distance from the sedes b●…atorum , the place where the righteous shall eternally inhabit . but the scripture being silent as to this , whatever is spoken on this subject where hell is , must needs be only by conjecture , the lord grant that none of us may know by experience : our chief care should be that we may escape the punishment , and not be inquisitive about that which the lord hath not thought fit to reveal , let it suffice us to know that there is such a place as hell , where the wicked shall be tormented . chap. iii. that hell is a place of fire and brimstone . there is nothing that hell is described by in the whole book of the scripture so much as by fire , and sometimes by fire mingled with brimstone . it is called fire , math. . . every tree which bringeth not forth good fruit is hewen down and cast into the fire . hell-fire , mark. . . it is better for thee to enter into the kingdom of god with one eye , than having two eyes , to be cast into hell-fire . a furnace of fire , math. . . and shall ●…ast them into a furnace of fire . it is called a place where the wicked shall be tormented with fire and brimstone , rev. . . and he shall be tormented with fire and brimstone , in the presence of the holy augels . a lake which burneth fire and brimstone , rev. . . and shall have their part in the lake which burneth with fire and brimstone , which is the second death . i know that it is a great question amongst divines , whether the fire of hell , which shall burn the wicked will be a real fire , or a metaphorica fire . there are men of great name , who assert it to be a mataphorical fire only , and that because it is called a fire , prepared for the devil and his angels , who cannot be hurt by a real fire ; because the worm which never dyeth is mataphorically taken for the everlasting gnawings of conscience ; because the new ierusalem , which is above is metaphorically described to be of pure gold , clear like glass , the foundations to be garnished with all manner of precious stones , and the gates to be pearls , rev. . , . and by the same reason , they say the description of hell in the scripture is metaphorical : those that thus affirm the fire of hell to be metaphorical , are so far from lessening the torment hereby , which this fire will inflict , that they so much the more aggravate it , because that metaphorical fire , they say will afflict more than if it were real fire ; for as the glory of the new ierusalem , that building of god made without hands eternal in the hea●…ens , doth far surpass all metaphores , whereby it is set forth , which are made use of only to help our understanding in the conceiving of it's glory : so also the pain and torture of the damned in hell , will be more horrible and intollerable , than if they were to be cast into nebecadnezzars fiery furnace , when it was heated seven times more than it was wont to be heat ; insomuch as the metaphor doth come far beneath the thing , which it is used to set forth . others are of the judgement that hell fire will be real fire , it being so positively , so plainly , and so frequently asserted to be fire , fire with flames , fire which shall burn , and because nothing will put to greater pain than fire , and because it is proper for the body to be tormented with some real material substance , and when the holy ghost telleth us it shall be fire , why should he turn this fire into a metaphor , which may tend rather to weaken our conceptions of it's horrour than to highten them ; and therefore in answer to that great objection , that it is said to be prepared for devils , they are ready to say , it shall be such fire as will not only torment the soul , but also devils too , god having power to make such a fire ; the other metaphors are made use of but once , this of fire is the almost constant expression in scripture , where hell is described . i confesse that i do not judge these answers to be fully satisfactory ▪ for however the souls of wicked men and women may by sympathy with the body be tormented by real fire , yet god having made devils to be wholly spirits which are wholly incorporeal , i don't apprehend how any fire or bodyly substance can have any impression upon them , but that fire , air , earth , or water , are all the same things to them , and that they are incapable of suffering by any of them , that as water cannot drown them , so neither can fire burn them , that as air cannot refresh them , so neither can fire afflict them . indeed were the opinion of some ancients true that devils have bodies , but more pure and resined , such as cannot be seen any more than the air , a real fire might be made so pure by god as to torment the devils ; but i am altogether of the judgement that devils are wholly spirits , the scripture asserting it , and many reasons i might give of it , but that it would be too large a digression ; moreover the fire of hell i believe will be such as immediately to afflict the souls of the wicked , and not only by sympathy with the body , because otherwise the torture of the body would be greater from it's immediate object , than the anguish of the soul by sympathy ▪ when the souls desert of punishment is greater , being more highly guilty of sin than the body which is made use of only as an instrument . yet i cannot be of the opinion , that the fire of hell w●…ll wholly be metaphorical for the reasons before given , therefore i judge that both the opinions may be reconciled with themselves and the truth , by asserting that this fire of hell will be partly metaphorical ▪ and partly real . first ▪ i conceive that the fire of hell will be in part metaphorical , and that this also will be the most grievous and tormenting , though not to the sense , yet to the soul & to the devils , who can be tormented by no other fire : my meaning is that the fire which will be metaphorical , is to be understood of the feirce anger and wrath of the sin-revenging god , who himself is called a consuming fire , heb. . . and whose anger is often expressed by the metaphor of fire in the scripture , and so that everlasting fire prepared for the devil and his angels , and for the souls of wicked men and women , ( which will be accompained also with a real fire , prepared for their bodies , of which in the next particular ) is the everlasting wrath of god , which he hath treasured up against the day of wrath , when he will open and bring forth those treasures , and make immediate impressions thereof upon all damned spirits , which shall burn worse than fire , and cause greater anguish to the spirit , than any fire can do ●…o the sense ; hence it is said , heb. . . it is a fearful thing to fall into the hands of the living god , and that because the immediate strokes of gods vengeance , which damned spirits shall fall under , when he takes them into his own hands to punish them in hell , will above all things be most intolerable ; the apostle saith , thess. . . that the wicked shall be punished with everlasting destruction from the presence of the lord , ana from the glory of his power . this is to be understood causally ; as if he should have said , that the destruction of the wicked shall arise from gods presence and glorious power , which will p●…t forth it self so mightily , as to glorifie it self in the punishment of them in hell. god will appear in heaven to the angels and saints , in a flame of love , and make immediate and most sweet impressions thereof upon them , which will be their chief happiness : and god will appear in hell to devils and damned spirits in a flame of wrath ▪ as a consuming fire , and make immediate impressions of his wrath upon them , which will be their chief misery ; for sinners to be taken thus into the hands of god , and punished by the fire of his wrath will be more dreadful , than if the most furious creatures in the world were mustered up together , and let loose upon them to t●…ar them in pieces and devour them ; if they were tormented with the most exquisite torments , which can possibly proceed from any second causes , it would be no more than the biting of a flea , or the prick of a pin in comparison with these immediate strokes of gods vengeance , and the burning under the fire of his indignation . secondly , the fire of hell i believe will be in part real , i mean that fire whereby the body sha●… be afflicted , i judge that as the torture will be real , so that the fire whereby it will be tortured will be real too ; of all senses the feeling is most capable of being cruciated and afflicted , and of all the objects of this sense fire is most afflictive and painful , and therefore god hath appointed fire to be for the punishment of the body ; indeed other senses will be afflicted too , the ear with hideous noises , shreeks , and yellings of fellow damned sinners ; the eye with fearful ghastly and horrible spectacles , the smell with suffocating odious and nasty stench , worse than of carrion , or that which cometh out of an open sepulchre ; but the feeling will be most afflicted by the devouring and eternally burning fire , which the wicked shall be thrown into . i shall not dispute whether this real fire of hell will be such as our culinary fire , ( i mean that in our chimneys ) which sometime creeps into houses , and is of so great force us to burn down cities , and seiseth upon all combustible matter before it , and which will continue no longer than it is fed by such gross matter ; or whether it will be more purely elementary fire , such as philosophers affirm to be between the upper region of the air , and the lower orb of the heavens ; or whether it will be such fire as sometimes breaks forth out of the bosom of the earth , at the mouth of flaming mountains , of which some think there are vast treasure below , beyond whatever did ever appear to the eye ; such as did send forth those ●…aming and burning streams from mount aetna of late , which at least will help us to conceive something what the lake of fire and brimstone will be ; or whether it will be a fire created on purpose by god , sulph●…rions and stincking like unto , but far beyond that which was raised upon the wicked of sodom and gomorrah , which of all burnings that ever have been in the world , i conceive did most lively represent the burnings of hell fire ; i shall not , i cannot determine in this case ; but am most inclinable to think this fire will be immediately created by god , differing from all fires that ever have been in the feirceness of it , which by the word of gods power will be made , and by the breath of hi●… indignation will be kindled , and kept alive to eternity without any fuel to feed it , except the bodies of the wicked , which though they shall be tormented by it , shall never be consumed by it . chap. iv. concerning the properties of hell-fire . there are seven properties of hell-fire . first , it will be a great fire . secondly , it will be a dark fire . thirdly , it will be a feirce fire . fourthly , it will be an irresistible fire . fifthly , it will be a continual fire . sixthly , it will be an unquenchable fire . seventhly , it will be an everlasting fire . first , the fire of hell which shall burn the wicked will be a great fire . we have seen some great fires , which have burned many houses together , such as that in . which burned down the greater part of london ; but this fire of hell will be so great , as to burn all wicked persons together , all the wicked will be in flames at the same time , the greatness of this fire is set forth , isa. . . tophet is prepared of old , he hath made it deep and large , the pile thereof is fire and much wood , the breath of the lord , li●…e a stream of brimstone doth kindle it . tophet doth signifie hell , the place where the damned shall be tormented , of which before , god hath made it deep and large , the depths of the earth , or the depths of the sea are nothing in comparison with the depths of hell ; for those depths have a bottom , but this is called the bottomless pi●… , rev. . . it is deep and large , of vast capacity , it will be sufficient to contain all the sinners of the old world , and all the sinners of this world , who have lived or shall live in every generation , until the time of the worlds dissolution . the pile thereof is fire and much wood ; as much wood being kindled doth make a great fire , so this fire though it have no real wood , but that which will be equivalent , will be very great , especially being kindled by the breath of the almighty , as the breath of the lord kindled those showers of fire and brimstone , which came down from heaven upon s●…dom and gomorrah , so the breath of the lord will kindle those streams of fire and brimstone which shall be in hell. secondly , hell fire will be a dark fire , there will not be the least glimmering of light in that doleful place , which will add to the horrour thereof , hell is called by the name of utter darkness , math. . . it is ca●…led blackness of darkness for ever , iude . there will be no light of gods countenance , not the least smothing of his brow , his wrath will be poured ●…orth without mixture into the cup of his indignation which th●…y must drink of ▪ rev. . . there will not be the least light of comfort , nothing but weeping and wailing and gnashing of teeth ; there will not be the light of the sun , or the moon , or the candle , and the fire it self will give no light , all will be dark and black , black devils , black bodies , black souls , and they may without light have perceivance one of another , as devils have now unto whom light is of no use ; or if there be a duskish light there , to represent one anothers ruful countenances , and other fright-ful spectacles , be sure there will be no refreshing light , th●…re the damned will be in a place and state of darkness for ever . thirdly , hell-fire will be a feirce fire . the fire of sodom , of aetna , yea , of london in the day of it's burning was feirce , but no fire burnt so feirce as hell fire will do . the fire of gods anger and wrath will burn feircely , now it doth but smoke against sinners , then it will break forth into a flame ; tongue cannot express how feircely the wrath of god will burn , when hereafter it shall seise upon the ungodly , psal. . . w●…o knoweth the power of thine anger ? even according to thy fear so is thy wrath . the power of the anger , which any creature may have may be known , it is finite , it is limited , it reacheth no further than the body ▪ but who knoweth the power of gods anger ? it being infinite , and unlimited , and such as will reach the soul , and most grieviously torment the soul through it's immediate impressions . according to thy fear so is thy wrath , that is according to the fear which we may have of thee : the wrath of man is not proportiable , unto the fear which we may have of it , we often fear that men can do more than they are realy able ; but the wrath of god is commensurate and proportionable unto the greatest fears thereof , yea doth far exceed ; he can afflict more than our fears are able to conceive , and that because of the infinite power of his wrath , god will hereafter make the power of his wrath known , as rom. . . and how feircely then will it burn ? the fire also which will torment the bodies of the wicked will be very feirce , it will be so feirce , as to torment every part from the crown of the head unto the foot , and every part in extremity , in the utmost extremity , and that beyond the present capacity . fourthly , hell-fire will be an irresistible fire , all the power of hell with their combined forces , shall not be able to make the least resistance against the fire of gods anger , nah. . . who can stand before his indignation ? and who can abide in the feirceness of his anger ? his fury is poured out like fire , and the rocks are thrown down by him . isa. . . who would set the briers and thorns against me in battel ? i would thorow them , i would burn them together . briers , thorns , dried stuble , chaff cannot resist a consuming fire , so neither shall the wicked be able to resist the fire of gods jealousie ; and the real fire prepared in hell for the body , will burn with that feirceness that it will master and prevail over all , none shall be able to keep off it's force , it will pierce thorow and thorow every part of the body : we read of the three children which were preserved in the midst of the fiery furnace , so that not so much as the smel of the fire was upon their garments ; but none shall be preserved from burning in this fiery furnace , indeed the wicked shall not be burnt up and quite consumed , but they shall be always burning ; for fifthly , hell-fire will be a continual fire ; other firessometimes are in , and sometimes out , but this fire will be always in , always burning without any intermission , and always burning in the same high degree of intension , there will be no aswagement of the flames of gods anger , no abatement of the fire of hell , this fire will be always alike hot , and always hot in the highest degree . sixthly , hell-fire will be an unquenchable fire . math . . but will burn up the chaff with unquenchable fire . mark. . . where their worm dieth not and the fire is not quenched . now the fire of gods anger before it break forth into so vehement a flame may be quenched by the blood of jesus christ ; and the fire of hell may be prevented , but hereafter it will be too late , no sacrifice will be accepted then to appease gods wrath , and if all the waters of the sea could be poured upon the flames of hell-fire , they would not put them out ; and therefore . seventhly , hell-fire will be an everlasting fire . math. . . depart from me ye cursed into everlasting fire , prepared for the devil and his angels . rev. . . and the smoke of their torment ascendeth up for ever and ever . this fire will be ever burning , and the damned will be ever tormented therein : extremity and eternity are the two most bitter ingredients of the damned's torments , who can set forth the eternity of the wicked's punishment in hell-fire ? this eternity is immeasurable , it is incomprehensible ; all the rays of the sun may more easily be comprehended in a small room , and all the waters of the sea contained in a small nutshel , than boundless eternity be conceived by our finite and shallow understanding ; none have shaddowed eternity , and set it forth better than those who have shown how infinitely short all measures and numbers do fall , when they are applyed to the space of it's duration . one expresseth himself thus on this subject in another language : suppose ten thousand years past , after that an hundred thousand millions of years past , after that ten hundred thousand million of millions of years past , and yet you are not come to the end of eternity , no nor to the middle of eternity ; yea , you are but at the beginning of it ; add unto this the number of all the thoughts of angels and men , of all the motions in every creature , of all the grains of sand which would fill ten thousand worlds ; gather all the minutes of time , from the beginning of the creation of the world , all the numbers of arithmetick that can possibly be conceived , and all this is but the beginning of eternity . how long will eternity last ? always . when will eternity end ? never . as long as heaven shall continue to be heaven , and god shall continue to be god , and the saints shall be happy in the enjoyment of god , so long shall the wicked be tormented in the fire of hell. we may apprehend the everlastingness of this fire of hell , but we cannot comprehend it . chap. v. concerning the persons that shall burn eternally in the flames of hell. it is upon the wicked that the lord will rain this horrible tempest of fire and brimstone in hell ▪ all the workers of iniquitie , all that live and dye in their sins must suffer the vengeance of eternal fire . these are the chaff which shall be cast into the unquenchable fire . math. . . these are the tares which shall be bound up in bundles to be burnt . math. . . these are the goats , which shall be condemned to everlasting fire . math. . . look into a few places where in the plain letter of the scriptures , the persons are described , that shall be the subject of everlasting torment in hell-fire . math. . , . the son of man shall send forth his angels , and they shall gather out of his kingdom all things that offend , and them which do iniquity ; and shall cast them into a furnace of fire , there shall be wailing and guashing of teeth . rom. . , , . who will render to every man according to his deeds , to them that are contentious , and do not obey the truth , but obey unrighteousness , indignation and wrath , tribulation and anguish upon every soul of man , that doth evil of the iew first , and also of the gentile . thess. . , , . the lord iesus shall be revealed from heaven with his mighty angels in flaming , taking vengeance on them that know not god , and obey not the gospel ; who shall be punished with everlasting destruction , from the presence of the lord and the glory of his power . take one place more amongst many , rev. . . but the fearful and unbelieving , and the abominable , and murderers , and where-mongers and s●…rceers , and idolaters , and all lyars shall have their part in the lake , which burneth with fire and baimstone . i shall spake more of the persons , when i come to the application , which i would chiefly insist u●…n , the doctrine being so well known , and therefore i shall but briefly touch upon the reason , why the wicked shall be eternally tormented in the flame of hell , and so come to the use , which i mainly intend . r. the torment of the wicked in hell is a punishment , and therefore hath a respect unto sin , the guilt of which doth lay the wicked under an obligation hereunto , and layeth god under an obligation to inflict this punishment upon them . sin is the violation of a holy and righteous law ; and an offence of an infinite majesty , whose justice requireth infinite satisfaction , which it can receive no other way from sinners themselves , than by their undergoing the punishment of hell , although this punishment be not infinite in regard of the quality , yet it is infinite in regard of it's duration , and therefore the torments of the wicked shall have no end . chap. vi. application . . use of examination . when you had the relation of sodom and gomorrah's burning , you might think this was done long ago , and look upon your selves as unconcern'd ; when you had the relation of aetna's burnings , you might think this was done a far off , and look upon your selves as unconcern'd ; but when we come to discourse of hell-burnings , here you all are concern'd ; those burnings are past , these are burnings to come , those were burnings for a while , these will be burnings for ever ; the greatest part of the children of men will be cast into these burnings , and very few comparatively will escape : o what a vast number of all kindreds , and nations , and languages will there be tormented for ever in hell ! what a vast number of christians , yea , of professours of the gospel ! you had need to look to it , that none of you be found in the number . the dreadfulness of these everlasting burnings , me thinks should stir you up with all sollicitousness and utmost diligence , to enquire whether you are in danger , and how you might do to escape . the most men and women that live this day upon the face of the earth are in danger of being thrown into the flames of hell ; the whole world may be devided into two parts , they are either such as are in a state of nature , or such as are in a state of grace , the former are many thousand times the greater number , and the apostle telleth us expressely that such are children of wrath , eph. . . and if children , then heirs ; the children of god are heirs of heaven ; the children of wrath , who also are called the children of the devil , are heirs of hell. the later only ( i mean such as are in a state of grace ) are in a state of salvation , they only are free from all obligation to the punishment of hell , having interest in christ's satisfaction . there are two ways ; in one of which all the sons and daughters of men may be found , math , . . . one is a narrow way , which hath a strait gate , and very few are to be found therein , and that is the way of holiness of self-denial , of mortification and gospel-obedience , and although this be the way of life and salvation , the way to glory and honour and everlasting happiness , yet it hath but few passengers , few take this course : the other is a broad way , which hath the greatest crowd and throng although it lead unto destruction , and this is the way of sin , the way of profaness , licentiousness , unrightiousness , disobedience ; this is the course of the world ; this way hath a wide gate , and many there be that go in thereat , and the reason our saviour giveth , because the other way hath so strait a gate , because of the difficulty of it's passage ; namely , the wicket of regeneration , few attempt to go thorow this strait passage , or if they do attempt they are quickly discouraged with the difficulty , and so let it alone , taking the broader , because the easier way of sin , the steps of which will certainly take hold of death and hell. i beseech you all with the greatest seriousness to examine your selves , whether you be in a state of nature , or in a state of grace ? you have been all born once , have you been born again ? you have been born of the flesh , have you been born of the spirit ? you have born the image of the earthly adam , do you bear the image of the heavenly adam ? you are partakers of the humane nature , are you partakers of the divine nature ? have you new and clean hearts ? are they changed ? do you lead new and holy lives ? are they reformed ? i beseech you examine which of the two ways you are walking in ; is it the broad way of sin and wickedness ? or is it the narrow way of faith and holiness ? these are questions of great moment to be resolved in , your everlasting weal or wo , your salvation or damnation doth depend upon them ; if you be brought into a state of grace , and are got in thorow the strait gate , into the narrow way , you are made men and women , happy you that ever you were born , you not shall perish with the wicked , but most assuredly attain eternal life and glory : but if you be in a state of nature , if you be in the broad way , and continue therein to the end of your lives , you are undone men & women , wo be to you that ever you were born , heaven will be shut upon you , and hell will be opened unto you , where you shall be unconceivably and eternally tormented in the flames of that unquenchable fire . take heed that you do not mistake your state and way ; thousands have gone to hell through a mistake ; it is very easie to mistake , it is difficult not to mistake , and no mistake is worse than ▪ this mistake ; all is not gold that glisters , all is not grace , that hath the show of it , all are not in the way to heaven that pretend to it , many deceive others much & deceive themselves much more . nothing is likely to hinder you more effectually from attaining grace than ungrounded conceits that you already have it , if you should nourish in your selves a false faith , and false hope , they would be so far from saving you , that they would fasten you the more strongly in sathans chains , whereby he will the more unperceivably and inevitably drag you unto hell. and think if you should go out of the world , under a mistake with fair , but groundless hopes of heaven , and shall find your selves unalterably judg'd by god unto hell , how this will render the lose of heaven the more bitter , and the pains of hell the more grievous ; the disappointment of happiness , especially so great happiness , and to be overtaken with misery , especially so great misery , and that when all means are cut off for ever , of attaining the one or avoiding the other , this will be unspeakable vexations . and let me tell you , that it is better to be mistake on the other hand than on this , it is better to fear when you are gracious , than to hope when you are ungracious , a dangerless fear is better than a fearless danger , the former may cause you to go droopingly for a while towards heaven , the later if it cause you to go merrily , it will also cause you to go securely and surely to hell. i need not spend time ( neither may i least this volume swell to big ) in telling you that idolaters , and adulterers , and drunkards , and swearers , and blasphemers , and scoffers of religion , and persecuters of gods people , and thieves , and murderers , and lyars , and apostates , and profane persons , and all the more notorious workers of iniquity shall have their part in the lake , which burneth with fire and brimstone ; amongst whom if any of you who ●…ast your eyes upon these lines be numbered ▪ and your conscience with a slight reflection do accuse you herein , give me leave to hold you a little by the arm and ask you why so fast ? what mean●… this hast ? why so furious ? what means this eager pursuance of lust ? do you know whom you serve ? and do you think what your wages will be ? do you know what is before you ? do you see the end of a sinful course ? do you know what hell is ? is it desirable to dwell with devouring fire ? do you think to escape in this way ? but the awakening use is afterward but let me beseech you that are more sober , and although professors of religion to examine your state , take heed you do not deceive your selves , and thereby undo your selves irrecoveably . have you been under convictions of sin ? and these followed with contrition ! and that backed with found humialiation , such as hath rendered sin above all things most odious , and your selves of all other persons most vile in your own eyes ? have you had conviction of christ's righteousness ! and this working hungering desires after him , and these accompained with faith , and that bringing you to christ , choosing him as ●…ost precious and needful for you , casting your selves upon him , with a renouncing of your own righteousness , accepting of him and his righteousness ; resigning up your selve●… unto him , putting your neck under his yoke ? have you received the spirit enabling you to pray , mortifying sin , and quickning you unto all the duties of new obedience . hereby you may know the change of your estate . if your hearts remain unhumbled , unbroken for 〈◊〉 ; if you are strangers unto the work of faith , ●…nd never truely closed with jesus christ ; if you ●…re without the spirit of christ , and under the power , the reigning power of any sin ; if you live in the neglect of prayer secret and with others , and of the great salvation , which the lord jesus hath purchased , if you have a form of godliness , but are without the power thereof , you will be found foolish virgins at last , which will have no admittance into the bride-chamber , you will be found hypocrites , whose portion is the burning lake , and it will be impossible for you to escape the damnation of hell. heb. . . how shall we escape if we neglect so great salvation ? chap. vii . . use of admiration at the security the wicked , showing the cause thereof . are the burnings of hell so certain , being threatned by god! are they so dreadful , beyond any burnings that ever have been , both in regard of feirceness and duration ? and are they indeed prepared for the wicked , and all graceless , christless persons as their deserved portion ? and are the most of the children of men wicked , ungracious , unrighteous , unregenerate , unbelievers , who are already condemned to this place of torment . ioh. . . and by consequence every moment , while such , in danger of being drag'd sorth to execution ? here then we may sit down , and wonder at the senslesseness and carnal security of such persons , especially of those who sit under the light of the word , which doth make discovery of all thi●… most plainly unto them ; what ever their danger be , what ever their sins which have deserved hell , what ever gods threatnings of everlasting burnings , what ever execution there is , and hath been upon other sinners like themselves , yet they are without any fear , they are fast asleep in sin and very secure : though their conscience be full of guilt , their hearts full of lust , their lives full of sin ; though their steps are carrying them forward in the broad way , which leadeth unto destruction ; though death hath them upon the chase , and is at their heels , though the wrath of god pursueth them hard , and is at their backs , though the day , wherein they must give an account , and be punished for their iniquity , hasteneth greatly , and the judge standeth at the door ; yet they care not , they fear not , none of these things do move them , none of these things do trouble them ; they eat and drink , and sleep , and buy and sell , and plant and build , and go on in a sinful course , as if they should live here eternally , or as if their soul should perish with their body , and all these things foretold in the word , concerning future retributions were but meer fables . first , some are thus secure , through an athistical perswasion that there is no god ; because they are enemies unto god , and live in a course of rebellion against him , and so it is their interest and desire that there should be no god , therefore they do what in them lyeth to work themselves unto this perswasion : there are too many in our age who endeavour to wear off all sentiments of a deity from their mind 's that they might sin freely without any check and control , that hereby they might arm themselves against the thrusts and wounds , which the sword and arrows of gods threatnings would otherwise give unto them , and that by this means they might still the noise of their clamorous and accusing consciences , which otherwise would give them no rest under such heaven-daring provocations , as they daily are guilty of . but such persons , if they will not believe the engravings of god , which are upon the face of the universe , the impress of infinite power , and an invisible deity on his works , which are visible unto the eye ; they shall not remain long under their atheistical apprehensions , but he will make them to know and feel that there is a god by the immediate impressions of his wrath upon their souls , and the dreadful flames of hell-fire , which his breath will kindle to burn their bodies everlastingly . secondly , others are secure , notwithstanding their danger through a fond perswasion that there is no hell , that there is no account to be given no judgement to be passed , no punishment to be endured after this life , but that death puts a total end to their being , and that for ever . we read in the book of wisdom chap. d . of the reasonings which such have : our life is short , and in the death of a man there is no remedy , neither was there any man known to return from the grave : for we are born at all adventure , and we shall be hereafter , as though we had never been ; for the breath in our nostrils is as smoke , and a little spark in the moving of our heart ; which being extinguished our body shall be turned into ashes , and our spirit shall vanish as the soft air : our life shall pass away as the trace of a cloud , or like a mist driven by the beams of the sun ; our time is a very shaddow that passeth away , and after our end there is no returning , for it is fast sealed that no man cometh again . hence they are secure and encourage themselves in wicked and licentious practices , come on therefore let us enjoy the good things that are present , let us fill our selves with costly wines and ointments , and let no flower of the spring pass by us ; let us crown our selves with rosebuds before they be withered , let none of us go without his part of our voluptuousness , for this is our portion and our lot is this . such persons they live like beasts , and they would perswade themselves that they shall dye like beasts , that there is no immortality of the soul , that there will be no resurrection of the body , and by consequence no punishment of both in hell ; whereas right reason will evince , that the soul being a spiritual substance will survive the body , which the wiser heathens have acknowledged ; and the scripture doth clearly reveal this , and that the body shall be raised again at the last day , and both the soul and body of the wicked be eternally tormented in hell ; which scripture being the word of god , which no carnal reason could ever yet disprove , these things are as certain as god as true . thirdly , others if they have not drunk in those atheistical and anti-scriptural perswasions , which some are besotted and intoxicated withall , yet are secure and senseless of their danger , through their ignorance or misapprehensions of god ; they conceive him to be made up all of mercy , that there is no fury in him , that however sinful they are or have been , yet that god is more merciful , and nothing more easie than to obtain a pardon , and if they call on his name and cry for mercy , though at the last gasp ( what ever their wicked lives have been ) they shall be saved ; not considering that god is holy and jealous , just and righteous , as well as merciful and gracious ; and that such as go on still in their trespasses have no share in his mercy or any of his promises . fourthly , others do lull themselves asleep upon the bed of security , because of their own and others impunity , thus abusing gods patience and long-suffering , which should lead them to repentance , to grow more hardned and impenitent hereby , rom. . , . because sentence against their evil works is not speedily executed , therefore their hearts are fully set in them to do evil and they are secure , eccles. . . not considering that though god be long-suffering , yet that he is not ever-suffering ; that patience long and much abused will at length break forth into fury ; not considering that gods vengeance , though it hath leaden heels , yet it hath iron hands , and though the fire of gods anger be long kindling , yet that it will be longer , yea for ever burning . fifthly , others quiet themselves for the present , and arm themselves against fears of hell , through their intention of after repentance and reformation ; however they indulge themselves for a while in their sinful course , yet they resolve shortly to become new men and women , to turn over a new leaf , and lead a new life , and to become as holy and strict as the best ; not considering that repentance is not in their own power , and how they provoke god hereby to deny the grace to them hereafter , and to remove from the means of working it ; not remembring how many thousands have perished with such intentions , which never have been put into execution . sixthly , others are quiet and secure through want of serious consideration , what their guilt and danger is ; they fill and throng up their time so full with worldly business and secular employments ▪ that they leave themselves no room or leasure for to think of sin and their near-approaching death , and future wrath , and the eternal burnings of hell , which they are in danger of . the cares of this world and the deceitfulness of riches do choke their meditations in the first springing forth of them that no fruit doth come from them to perfection . did but guilty sinners sit down one quarter of an hour every day , and look upward to the angry god who frowns upon them , and down-ward to the flames of hell , which are preparing for them ▪ and forward to the last judgement , when they will be sentenced by the judge to dwell with devouring fire , and inhabit everlasting burnings ; and were perswaded that if they continue in sin , they can by no means escape ; surely the could not be so secure . seventhly , others are secure though they are going on in the way of sin which leadeth to death and hell ; because the most of the children of men are going on in the same course , and they hope they shall fare as well as others ; their fore-fathers trod in these steps , and their neighbours are their companions in sin , and if they be punished at last in hell , they think they shall have company enough , and bear it as well as others ; not considering how intollerable the wrath of god is by any , and that their company in hell will be so far from alleviating , that it will exceedingly heighten and aggravate their pain and torment . eightly , others and the most are secure through their frequent practice of sin , custom in sin hath taken away the sense of sin ; their lusts have enthralled them , and their lusts have stupifyed them , however conscience did grumble at first , especially when they first ventured upon some more notorious sins , yet now they have shut the mouth of conscience , they have charm'd and feared it as with a hot iron , tim. . . ninthly , others are quiet and secure under their danger of hell , because they are not so bad as others , because they do not run with others unto the same excesse of riot , and have escaped the more grosse pollutions , which are in the world through iusts ; especially if they carry some face of religion too , if they have a form of godliness , and employ themselves in all the ourward exercise of devotion , and withal have had some inward flashy affections , and a counterfeit of all saving grace , though they never were truely humbled for sin , emptied of themselves , cut off the old stock , and truely by faith engrafted into christ , and from him draw vertue and spiritual influence , ( which is proper to all those that are in christ , and are freed from condemnation through him . rom. . . ) thus the devil and the deceitful hearts of men do bewitch and befool the most , some of these ways , to sit still in peace and security , until destruction come upon them suddenly , and that without remedy ; and they are not awakened out of their spiritual slumber until they are awakened in the midst of the flames of hell. chap. viii . . use of reproof and terrour for the awakening of the wicked and ungodly , out of their carnal security ▪ how long will ye sleep o ye sinners ? how long will ye slumber in such imminent danger , ye graceless and christless persons ? what sleep under the light ? what sleep upon the brinks of the burning lake ? and will nothing rouze you , and awaken you out of this sleep ? are you resolved it shall prove the sleep of death ? shall it insensibly and effectually usher you to hell before you are aware ? have you been called already so long , so loud , so frequently , so fervently , and yet do you deafen your ear ? have you been told so often of your guilt and danger , and yet harden your ●…art ? yet will you hold fast your sins , resolving not to let them go what ever they cost you ? have your hearts been like so many brazen walls , beating back all the arrows of reproof , and threatnings which have been shot at you ? or are they like cley and mud , which groweth the more hard and obdurate under the sun and light of the gospel which hath shined upon you ? have no heavenly dews and showers of the word yet melted and softned you , no fire and hammer new-moulded and framed you ? have you been threatned with death , and wrath , and misery for ever , and yet not startled , yet stupid and senseless ? o that yet at length you might be awakened , and by the spirit of the lord effectually perswaded ●…o lift up your eyes , and look a little before you , younder , younder ! look sinner younder ! is a horrible burning tempest driving towards thee , a dreadful burning lake preparing for thee , but canst not thou see it ; look thorow the perspective of sodom's burnings , when fire came down from heaven , and aetna's burnings when fire came forth of the earth , and this will discover something ; but the perspective of the word will show it plain ; if thou loo●…est upwards with this perspective , thou maist see some glim●…s of the glory of heaven , and if tho●… loo●…est dow●…ward w●…th it thou maist see some glimps of the fire of hell. look doest thou not see a horrible deep and large pit filled with horribly burning fire , and that fire filled with damned men and women ? lay thy ear to the mouth of this pit , and har●… what the dolorous complaints , what the shreeks and yellings be of that cursed company ! and doest thou not perceive thy self hastning forward in the way to this place of burning ? and wilt thou go forward still ? or wilt thou suffer thy self to be carried on furiously by thy impetuous lusts , until thou art fallen into this pit , and there be no po●…sibility of ever getting forth again ? but more particularly i shall lay before you some considerations for the awakening of the secure . first , think how doleful a day of trouble and adversity is like to be to you , if you be then in danger of hell , where will the quiet and security which now you have appear on that day ? possibly it may last and abide with you so long as the warm sun of prosperity doth shine upon you , in the spring of youth and sensual delights , whilst you thrive and flourish in the world , whilst your friends and flatterers are about you , your health and outward peace doth remain with you ; but you may live to see all your outward comforts lye dead before you , and hid in the grave from your sight for ever : your sun of prosperity may set at the noon-day of your lives , and a black night of adversiry may come upon you ; stormy winds and a bitter cold winter of trouble and affliction may assault you , & wither all your sensual pleasures like the herb and flower of the field : some unlooked-for-providence may blast your estate , and your name , bereave you of your dearest friends and relations , and withdraw all the fewel and provisions which you have been storing , and laying up for your flesh and sensual satisfactions : how well and strong so ever you are for the present , an unexpected sickness and death-threatning distemper may suddenly invade you , and bring you down to the sides of the pit , and fill you with such pain and grief as no outward enjoyments shall be able in the least to aswage : and then think with your selves , you that are in danger of hell , what dread is like then to seise upon you like an armed man , which you will not be able to resist ; then your carnal security will fly away like a bird or a cloud , and vanish like smoke in the air ; then your false peace will be broken and torn to pieces , like the spider webs by the feirce winds , as being utterly unable to resist the feirce blasts , and rougher assaults of an adverse estate . and oh how doleful and dismal is a day of trouble like to be to you , when all outward stays and comfort , and all nward quiet and peace shall fail together ; when there are storms abroad , and worser storms at home ; great trouble without , and greater trouble within ; when you shall fall under the scourge of outward affliction , and under the lashes of an accusing conscience ; the fear of hell and everlasting burnings is like to be more lively , and afflictive in a day of trouble , than when prosperity doth restrain conscience from doing it's office. secondly , consider if you should escape the greater storms of outward affliction in your life , yet you cannot escape the stroke of death , and think how the apprehensions of future wrath and burnings are like to consume you with terrours at your later end , psal. . . death hath a grim aspect , and looks with a feirce countenance upon guilty souls ; and when this enemy shall assault and wound you , when your last sickness shall come & prove ▪ mortal to you ; when the phisitian shall give you over and leave you , your friends shall mourn and stand weeping about you , when death hath seised upon the extream parts of your body , and the cold clammy sweats are upon you , and then you apprehend the second death near yo●… , which will immediately follow upon the first death , when you think that whilst friends are conveying your body to your grave , that devils shall drag your souls to hell ; how are you then like to awake in horrour , despair and utter confusion ? the dying sobs and g●…oans of some guilty sinners , when awakened at their entrance in at the port of death are dreadful , but the inward anguish of the heart is beyond all compass of conceit , or expression of tongue . thirdly , but think how fearful the seperation of your souls and bodies will be , think with what dread your spirits will appear before god , when your consciences shall furiously charge you with guilt of all the sins which ever you committed , and you have not one pardon to show , nor one word to answer for your selves ; when being examined and accused and found guilty , you shall be condemned unto eternal punishment , think oh think what your horrour is like then to be . fourthly , think of the day of doom , when the lord jesus shall come . i mean when he shall come down from heaven to judge the world ; when the graves shall be opened and you called forth to appear before him , and the book of your conscience shall be opened , and all your sins made manifest to the whole world , and having nothing to answer when you shall be sentenced to everlasting fire : depart from me ye cursed into everlasting fire prepared for the d●…vil and his angels , and when the lord shall then drive you out of his presence into hell , o what will you shreeks and out-cryes be at that day ? see my book of christ's certain and sudden appearance to indgement . fifthly , think of the punishment of hell it self , which you will be condemned unto ; and that , first , what will there be taken from you . secondly , what there will be denied unto you . thirdly , what there will be inflicted upon you . first , think what in hell will be taken from you , all your riches will be taken away , riches will then take the wing and be gone , and you shall never set your eye upon them any more ; you shall never buy and sell , and get gain any more , never purchase houses and lands , and inheritance more , and not then have so much land left , as whereon to set the sole of your foot , all your money and estate wlil perish with your selves , and oh how poor and miserable will you perceive your selves then to b●… when you are deprived of all your riches and treasures on earth , and instead thereof are made to possess treasures of wrath ? your honour also will be taken away , and everlasting shame and contempt shall be poured upon you . although you may be raised to a higher seat than the ordinary rank now , then you must stand upon even ground with the meanest , even such whom you would think scorn to set with the dogs of your flock , or to employ in the meanest office about you : the crown will then be pluckt from the head , and the robe be torn from the back , and all the honour of wicked great ones belaid in the dust ; and they will find no more respect in hell than other men ; wicked princes and noblemen , wicked knights and gentlemen will have none to bow to them there , and do them homage , and the most high-born ladies that are not new-born ( what ever they have here ) will find no courtship hereafter , but will be handled as roughly ns meanest of their attendants . all your sensual delights and pleasures will then be at an end , they are now but for a season , heb. . . yea , but for a moment , iob. . . sometimes they fail before the life is at an end , be sure hereafter they shall have an eternal period : in hell there will be no feasting and delicious fare to pamper the flesh , no carowsing and drinking wine in bowles , no chanting to the sound of the viol , no singing , dancing and making merry ; the glutton shall there have no sweet morsels , the drunkard no sweet draughts , no ●…or so much as a drop of water to cool and refresh him : the wanton shall no more melt in la●…ivious embraces , nothing will remain of all your sweetnesses and pleasures here , but the bitter remembrances accompained with unutterable grief and and gr●…ans , and the intollerable sting and bitings of the never dying-worm of conscience , what ever you have prized and pleased your selves withal here , you will then be stript of all , and oh how bitter will this be to lose all that which you now so much esteem and love , and place your chief happiness in ? secondly , think what in hell will be denied unto you ; you shall be denied admission into the kingdom of heaven ; when you see abraham , and isaac , and iacob , and many from the east , and west , and north , & south , come and sit down in the kingdom of god ; when you shall see all the saints of all ages shine like the sun , and be caught up in the clouds to meet the lord , and be crowned by him and received to inherit the kingdom prepared for them , ye shall be shut out ▪ no room will be found for you there ; you could find no room for christ in your hearts here , and he will find no room for you in his kingdom hereafter , the loss of heaven of that unspeakable happiness , which the angels and saints shall have in the immediate vision and fr●…ition of god ; when you come to understand what it is , will appear as many observe to be greater than the punishment of sense ; especially this l●…sse will be most grievous unto you , who have had discoveries and proffers of it , but neglected and refused it , preferring some base lusts before it ▪ o how will you then be ready to tear your selves to pi●…ces for madness and vexation ! thirdly , think what punishment in hell will be inflicted upon you . first , the soreness and intollerableness of it . secondly , the sureness and unavoidableness of it . thirdly , the neerness of it . fourthly , the everlastingness of it . first , consider the soreness and intollerableness of hell's torments , and that both of the pain , which there you shall feel in your bodies , and of the anguish which shall be put upon your souls ; if you be found amongst the wicked and ungodly at the last , your bodies shall be tormented in every part in the flames of hell-fire ; no pain is more grievous now to the body , than the pain of fire ; but what is the extinguishable fire on earth , in comparison with the unquenchable fire of hell ? what is the fire of mans kindling in comparison with the fire of gods kindling ? what is fire fed by wood in comparison with fire fed by the breath of god ? no fire here can torment like to the fire which god hath prepared for the bodies of the wicked hereafter . you have seen fiery ovens , and you have heard of nebecadnezzars fiery furnace , should your bodies now be thrown into such fires , you would find them horribly painful , but the pains of hell-fire will be ten thousand times more horrible and tormenting : your bodies now cannot endure much pain , without expiring which puts an end thereunto ; but hereafter god will strengthen your bodies to endure , they shall have greater strength and quicker sense , and so more capacity for pain , and they shall be filled to the uttermost of their capacity ; your bodies shall never dye , and they sha●… be filled with pain in extremity , and that to eternity ; this will be very sore . all the tortures that ever were invented by the most mischievous mind , or executed by the most cruel tyrant on any whom they have had the greatest spleen unto , are not so much as the least gentle touch in comparison with the torture , which the least member of the damned shall endure in hell. some of you have had extream pain in your heads , others have had extream pain in your bowels , others have been extreamly afflicted with pain in your legs ; others have felt much torture with the pain of your teeth ; but if you live and dye in sin , you shall be extreamly and eternally tortured with pain in every part , your eyes shall be full of pain , your tongues full of pain , your hands full of pain , your heads full of pain , your backs full of pain , your bellies full of pain , your feet full of pain , from the crown of your head unto the sole of your feet , no part shall be free ; your bodies shall roul and tumble in flames , and there burn with horrible pain , and yet never be consumed . but the anguish of your soul will far exceed the tortures of your bodies , and here words fail , conceptions fall short ; who can tell how the worm of conscience will bite ! how dreadful the lashes of your consciences will be , when they are let loose ( as gods executioners ) with full rage upon you ? who can utterthe anguish you shall endure under the immediate impressions of god's wrath upon your souls ; this will exceed what ever can be inflicted by the means of any second causes : the punishment of hell fire will be very sore and intollerable , such as are tender cannot without unutterable fear and grief bear the thoughts of being burned alive here on earth , and oh the shre●…kings of such persons , when they have been brought to the fire , and the flames have begun to seise upon them ! o i cannot endure it ! o i cannot endure it ! how intollerable then will hell-fire be ! many martyrs have endured great tortures in their bodies with much patience , some were slain with the sword ; some burnt with fire , some scourged with whips , some stabbed with iron forks , some their skins pluckt off whilst alive , some their tongues cut out , some stoned to death , some starved with hunger & cold , some dismembred and naked to the shame of the world ; and yet in the midst of all their pains they have had a composed minde ; yea , sometimes have been filled with joy ; god hath not suffered man to inflict upon them more than he hath given them strength to bea●… ; but there will be no patience to undergo the pains of hell ; the spirit will uttterly sink under the the heavy burden and pressure thereof , especially the pressure of that pure and weighty wrath , which shall be immediately upon the soul. the terrours of conscience here and foretasts of wrath , are intollerable in this world , prev . . . the spirit of man will sustain his infirmity , but a wounded spirit who can bear ? if the body be infirm and weak , full of distemper and pain , yet whilst the spirit is whole and sound , whilst there is peace within , the spirit may sustain this , and bear up under it : but if the spirit be wounded by the arrows of the almighty shot into it , who can bear it ? if god let fall some scalding drops of his wrath upon the spirit , if he kindle a spark of hell-fire in ye conscience , who can endure it ? no balm nor physitian on earth can cure such wounds , no earthly riches or sensual delights can aswage these inward griefs and horrours , which by the hand of god are imprinted upon the spirit : when the wicked are filled with dispairful agonies , through apprehension of future approaching wrath , and there remaineth nothing but a fearfull looking for of judgement and fiery indignation , which shall devour the adversaries , heb. . . this is enough to sink the heart of the stoutest under it's burden . and if the wounds of the spirit herebe so intollerable , what will those be which the lord with such mighty force and by his immediate hand shall give hereafter ? if you cannot bear some drops of god's wrath now , what will you do when the full viols of gods wrath shall be poured out upon you , if you be found under the guilt of sin ? if you cannot endure the sparks of hell-fire , how will you endure the flames , and most burning heat thereof ? if the foretasts of hell affect ye heart with such horrour , and the fears thereof fill the spirit with such amazement , what will hell it selfs do when the pains and anguish thereof is beyond the greatest fears , and highest conceptions thereof ? should you fall into the hands of the most cruel men to torture and massacre you , this would be fearful ; should you fall under the power of devils to tear and rend you , this would be more fearful ; but to fall into the hands of god , this will be most fearful , this you cannot bear , and yet if wicked you must bear it , and that to eternity , and can you sleep still in sin , under the thoughts of such danger ? secondly , consider the sureness and unavoidabieness of hell-fire ; nothing is more sure than what god hath revealed in his word , and nothing more unavoidable than what god hath threatned ; and such is the tormenting of the wicked and ungodly in the flames of hell-fire . whilst you are here upon the earth , there is a possibility of escaping future torments ; pardon , p●…ace , and salvation are attainable : if you lay your sins to heart , if you confess and forsake them , you may find mercy ; if by faith you apply your selves unto the lord jesus you shall not perish ▪ but obtain eternal life . but if go on still in your trespasse , if you live and dye in a state of impenitency and unbelief , it will be impossible for you to escape : indeed could you make you party good against god , could you gather forces together , and wage war against heaven and obtain the victory ▪ you might avoid the threatned punishment ; but alas god is infinite in power , and will not permit any such attempts , you will not be able to hold up head or hand against him : who can stand in his sight when once he is angry ? god will bind all the devils and wicked men and women together in chains of darkness , stronger than any iron chains , and none shall be able to make any resistance . could you hide your selves at the last day from his eye ; could you fly from his presence into some remote corner , could you creep under some rock or mountain , and there be covered from his view you might think to escape ; but this cannot be , gods eye will follow you , and his hand will reach you whither soever you go : could you by your prayers and tears move god to compassion , and prevail for mercy as now you may do , there might be some hopes of avoiding this punishment , but 〈◊〉 gods ear will be shut , and the doors of mercy shut against you for ever ; your knocking at the door will be in vain , it will never be opened , your cryes and prayers will be no purpose ▪ they will receive no answer . hereafter the punishment of hell will be unavoidable by the wicked . thirdly , consider the neerness of this punishment of hell. the sands of your life are running apace ; the time of your abode here is wasting very fast , your bodies will quickly be in the grave , and if you dye in your sins , your soul will be as quickly in hell. you cannot long escape this punishment ; you may shuffle the thoughts of god and future wrath out of your minde for a time , you may busie your thoughts about other thing ; whilst you ▪ are here ; but all these things will shortly shrink away from you , and leave you naked , and you must stand before god to be judg'd by him , and to be condemned by him , and to be punished by him ; god will meet you as a bear bereaved of her whelps , and rend the caul of your heart , or like a roaring lion , and rear you in pieces ; when there shall be none to deliver ; god will take you into his hand , and throw you out of his presence into the bottomless gulph of unquenchable burnings : me thinks this should awaken you . fourthly , and lastly , consider the everlastingness of hell-fire , and your torment which there you must endure , if you be found in the number of unbelievers . the wrath of god will never be at an end , the worm of your conscience will never dye , and the fire of hell will never go out ; but the smoke of your torment will ascend up for ever and ever , when you have been the space of as many years in hell , as there stars in the firmament , as there are drops of dew upon the earth in the morning , as there are spires of grasse which spring out of the earth , as there are drops of water in the ocean , as are there sands upon the sea shore , your torments will be as far from being aswaged , and as far from being ended , as at the first minute of your entrance into this dreadful place . as there is an infinite space of place ( if i may so call it to help our apprehensions ) beyond the circumference of the heavens , and the visible world in comparison with which ten thousand millions of worlds would not fill up the space of the least speck : so there is an infinite space of duration beyond the circumference and bounds of time in comparison with which the duration of ten thousand millions of worlds for ten thousand millions of years , would not be so much as a minute , or the least imaginable instant ; and this whole eternity you if wicked must spend in extremity of torment ; the real length of eternal torment cannot be measured , and the imaginary length will be greater ( if i may so say ) because of your misery . if a short time of misery here on earth seem long , what will an eternity of misery seem to be in hell ? when the body is in health , and the soul is sweetned with delight , time steals away insensibly , years seem months , months weeks , weeks days , days hours ; but when the body is sick and the soul imbittered with sorrow , a short time seemeth long , and it passeth away slowly in our apprehension , hours seem days , days weeks , weeks months , months years ; how do we count the clock , and reckon the sands that fall in the glasse , and time seem to have a leaden heel ; how long then will the eternity of misery in extremity seem to be ? i believe that the space of one quarter of an hour in hell will seem longer to the damned than a whole life of misery in this world ; yea i think i may add that a minutes pains in hell will seem longer to the wicked than a thousand years of pleasures in heaven to the righteous , who will sweetly passe forward in the infinite duration of joy , without the least trouble or tediousness : so that the ternity of misery in hell will be as it were a double , treble , yea thousand-fold eternity . me thinks these consideration should startle all you that are asleep in sin , me thinks they should make your hearts to quake , and every joint to tremble ; me thinks the sinners in zion should be affraid and fearfulness should surprize the hypocrites , and i should hear some of you cry out , as isa. . . who among us shall dwell with devouring fire ? who among us shall inhabit everlasting burnings ? and as the jaylor , act. . , . when awakened by the earth-quake , and the impression of guilt made by god upon his conscience ; sirs , what shall we do to be saved ? chap. ix . . use of comfort to the righteous . such of you as are righteous through the perfect righteousness of chri●… made yours by faith , without the imputation o●… which ( what ever righteosness you may have within you , because imperfect ) it is impossible you should escape the damnation of hell ; you that are clothed with the white robes of christ's righteousness , under which all your iniquities are covered ; and withall have the spirit of christ given unto you , to work you into a conformity unto the image of christ in your regeneration and sanctification , which are inseparably joyned unto justification by faith ; you may take comfort in this doctrine , which is matter of such terrour unto the wicked and ungodly . as in sampsons riddle out of the strong and feirce lion , came forth honey and sweetness : so this doctrine which looks with such a feirce aspect upon those which are out of christ , yet will yeild sweetness unto you which are in him , because there is no condemnation unto them which are in christ iesus , rom. . . because iesus hath delivered you from the wrath to come . thes. . . who shall lay any thing to your charge , when god hath justified you ? who shall condemn you when god hath acquitted you ? need you value then the wrath of men , when you are delivered from the wrath of god ? need you fear mens threatnings of temporal punishment , which can reach no farther then the body , when you are delivered from condemnation to the eternal punishment of soul and body in the lake , which burneth with fire and brimstone ? what though you should lose your estates ? yet since you are not in danger of losing your souls ; what though you should be thrown into a prison on earth ? yet since you are not in danger of being thrown into the prison of hell , you may take comfort and the consideration hereof may alleviate all your fears and grief upon the account of any pains and afflictions , which in this life are upon you , or you are in danger of . you may say of them all , these are not the torments of hell , there are light , the other heavy these short , the other eternal . lift up then your heads with joy : yet a little while and you shall see what a difference the lord will put between you and the wicked ; when they shall weep , ye shall laugh ; when they shall mourn , ye shall be glad ; when they shall cry and howl , ye shall sing and leap for joy ; when they shall go with fighing to hell , and everlasting horrour in their hearts , and all mirth and joy shall flee away from them for ever ; ye shall come with singing to heaven , and everlasting joy in your hearts , and all sorrow and mourning shall flee away and never any more be found . chap. x. . use of exhortation both to the wicked and righteous . and now sinners what will you do ? will you dare to go on in that broad way of sin , which ere long will open under you , and let you down into the horrible gulp of unquenchable burnings ? can you be contented with a portion in this life , and to receive all your good things here , and that fire and brimstone , and everlasting burnings shall be the portion of your cup hereafter ? will any pleasure of the flesh and sin for a season countervail that everlasting pain and misery , which will be the bitter fruit and consequent of them ? let me therefore exhort you without any delay to come out of the broad way of sin , it is the way of hell , and will you proceed any further in it ? you that are profane and unclean , you that are swearers , sabbath-breaker , scoffers of religion , persecutors of gods people , drunkards , covetous persons , yea all you that are hypocrites , that are impenltent and unbelieving persons , give me leave to stop you in your course , or rather hearken unto the voice of god in his word , who calleth you to turn from your evil ways , that iniquity may not be your ruine . come out of the broad way , and get into the narrow way . it hath a strait gate , namely the gate of regeneration , this you most pass thorow ; you must become new creatures , get new hearts , and lead new lives , you must walk in the narrow way of mortification , self denial , new obedience , otherwise you will certainly be numbred amongst the damned , who will be everlastingly burned in the fire of hell ; the passage is difficult , and the way narrow , but both are necessary ; it is the passage from death to life , and the way from hell to heaven : nothing in the world is so absolutely necessary , as that which is necessary unto salvation ; better the belly be without food , than the heart be without grace ; better the back be without raiment , than the soul be without righteousness ; better be starv'd , than damned ; better be hang'd than burn'd ; better dye the most painful temporal death , than endure the pains of eternal death . what you should do that you may be saved from the everlasting burnings of hell. i refer you for direction in my book of words , whereby you may be saved ; because i have not room for large direction here . [ but ●…ch of you which read these lines , who have passed thorow the strait gate of regeneration , and are got into the narrow way ; you are safe , you are in the way to heaven . learn to admire free grace , which hath made the difference between you and vilest sinners ; use your endeavour to bring others into the same way , commend to them the ways of god , both by your word and example ; and perseveer in these ways to your lives end ; be faithful unto the death , that you may receive the crown of life , i shall shut up all with the words of the apostle , cor. . . therefore my beloved brethr●… be stedfast and unmoveable , always abounding the work of the lord ; for as much as ye know your labour is not in vain in the lord. when the wicked are stedfast and unmoveable in the ways of sin , and no argument can perswade them to forsake those ways , when they abound always in the work of the devil , and the wages which they shall reap will be death , and wrath , and everlasting burnings in hell : be you stedfast and unmoveable in the ways of the lord ▪ be not allured by flatteries , not affrighted out of them by threatnings , but abound more and more in the work of the lord , and your reward shall be everlasting life and glory in heaven . finis . an explication of the article katēlthen eis haidoū of our lordes soules going from his body to paradise; touched by the greek, generally haidou, the vvorld of the soules; termed hel by the old saxon, & by all our translations; vvith a defense of the q. of englands religion: to, & against the archb. of canterbury: vvho is blamed for turning the q auctority against her ovvne faith. sundry epistles are prefixed and affixed. by h. br. broughton, hugh, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) an explication of the article katēlthen eis haidoū of our lordes soules going from his body to paradise; touched by the greek, generally haidou, the vvorld of the soules; termed hel by the old saxon, & by all our translations; vvith a defense of the q. of englands religion: to, & against the archb. of canterbury: vvho is blamed for turning the q auctority against her ovvne faith. sundry epistles are prefixed and affixed. by h. br. broughton, hugh, - . the second edition, vvherein the typographicall falts of the former are amended. [ ], , [ ] p. s.n.], [amsterdam? : . h. br. = hugh broughton. john whitgift was the archbishop of canterbury.--folger shakespeare library catalogue. errata on g v. some print show-through; some leaves cropped at head. reproduction of the original in the cambridge university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every 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their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -- descent into hell -- early works to . hell -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - elspeth healey sampled and proofread - elspeth healey text and markup reviewed and edited - pfs batch review (qc) and xml conversion an explication of the article κατῇλθεν ἐισ ἁιδου , of our lordes soules going from his body to paradise ; touched by the greek generally ἁιδου , the vvorld of soules ; termed hel by the old saxon , & by all our translations : vvith a defense of the q. of englands religion : to , & against the archb. of canterbury : vvho is blamed for turning the q auctority against her ovvne faith . sundry epistles are prefixed & affixed . by h. br. the second edition , vvherein the typographicall falts of the former are amended . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iames , , . . to the mighty prince elisabeth by the grace of god qveene of england , france & ireland , defendour of the faith , &c. yovr m. gaue intelligence vnto a gentleman of middelburgh , of a prelates disgracing of my poore self : vvhich thing caused him some sadnes ; & my self more . he demaunded of your highnes no censure touching me : but thinking that he lerned more substance of divinity in a short conference , thē in . yeres afore ( as it pleased him to say , ) procured me before i vvas vvare a great stipend to professe yf i vvould : & also vvrote to knovv vvhether you vvould employ me in england or like that elsvvhere others should : & knevv that it vvas against all christianity & the peace of life , to censure any that seeke no prefermēt : vvherby yf they requited like greefe , much disgrace vvould be spred , vvhere amity should beare the svvay . in his grief he replyed vpon the prelate : as vpon one not knovving the seasoning of his tongue in honesty : & , by hinderance of the best paynes for mans good , bent vnto the ruine of the kingdome . your m. best knovveth his vvhole hart , by his letters . the letter of the prelates tongue vvhetted too sharp , he gaue me : to reply for my self , as i thought meetest . the party i knevv by the speach : & shevved him the very syllabes : i think your m. looketh that i should avvnsvver : & not suffer you to be led amysse by him . therfore i vvil first shevv vvhat man i hold most assured to be the reporter : next , vvhat i avvnsvver to his particular speach : by these arguments i gathered that the archb. of cant. vvas the man. by a man of his , the very same speach vvas uttered among some that spake in great thankfulnes for my paynes ; & vvas counted to be il affected vnto the knovvledge of salvation : & he & his family alone are avvonder to the lerned ; noted the only that could not afford me good vvordes ; vvhose penne & tongue ( as they say ) hath caused the vvhole nation , to be better spoken of . your m. may remember vvhat he sayd of the litle book that drevv all the scripture vnto christ . & shevved the vse of every parcell , from the begining to the end : & called thither all kindes of fastern & vvestern opening stil vvhere they erred , euen by them selves : carying half a skore of seuerall most hard & needful studies thither , & examining all auctours not only in their ovvne tongues but by theyr ovvne veyne & course of study . the praelat sayd to your highnes that it conteyned but the curious quirkes of an yong head . vvhere as yf he had studyed . y ▪ ever since he vvas doctor , hovv in one speach to shevv him self extremely voyd of all grounds of lerning , & of all conscience for the truth : and of all care vvhose eares to infect vvith atheism , the tempter could hardly cary him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into partes more iniurions to all holy vvriters , & to men , for the marrow of theyr vvisdom : vvhich hold the dignity , though a yonge head vvith old study call them to build in england , far from theyr ovvne countrey : to our glory , & theyrs . this old spech might sone tell , yf any prelate misused your m. eares extremely , vvho the party should be . for hardly vvil one nation bring tvvo of his mind and hart : confident to condemne vvhat he knovveth by his bare latin studies no more thē a babe : & extremely bent to hinder the good of his ovvne religion . the same prelate vvrote vnto the sta●ioners to hinder a commentary of myne vpon daniel : & caused many of them to blaspheme the trueth . vnto vvhom i shevved by d. saravia that he vsed more auctority thē your m. had to lend him . the good of your ovvne kingdome might not be hindered by any auctority . yf he could tell me vvhere i missed i vvould thank him : othervvise , yf he hindered , the vvork should be printed elsvvhere , & him self blamed for hindering your comon good . by d. sarauia he 〈◊〉 me his ansvver : that it vvas better the trueth of daniel vvere hid , then antiquity should be disgraced for missing as in my epistle . vvhether i be to lerne mild vvriting of him , his vvorkes pestered vvith disgraces compared vvith my epistle to the ll. vvil shevv sufficienly . this spirit , & that , uttered to your m. vvill argue one & the same soule : that i may vvel knovv vvhat prelate your m. meaned . daniel cometh forth by the prelates better aduise , & auctorising : & my paynes is dedicated to the ll. of your m. most honorable privy cousel , to be regarded according to the sage honour of your m. governement . they all saving he sent me seueral vvord of special favour : & some of them beleued that i had made the bible as clear as any other book : & sayd that vvhat soeuer i vvould it should be done for me : vvherupon i vvrote a request by a m. of that faculty , that theyr lordshippes vvold move your m. ether to recompense my longe paynes after great old promises , or , to giue me leaue to goe to the king of scotland . thence i had sure promesse of greate recompense vpon bare copies not dedications of my paynes : & singular helpe offred to put forth the bible in such playnnesse , that a vvhol nation might soō understand it : & see the glory & certēty of it . thither i returned avvnsvver : that i vvold no lōgerserve your m. if i vvere not recompensed by fiue monethes end , by the begining of lent. the ll. sent me by d. cesar this ansvver : that they thought my studies not inferiour for iudgemēt in divinity to any in england : & they bade me tell d. cesar vvhat i vvould haue , that he might moue your m. & they further advertise your highnes . i returned my mind : that your m. should be my chooser : & that i vvold like best of that vvhich you appointed for me . thus a mā vvould haue thought that a cōclusiō frō their ll. should not find cōtradictiō from any vvhose voyce , faith , & honour must be in the message sent from thē to me by d. cesar . yet they vvere persuaded that the archb. vvould neuer suffer your m , to see the clear certenty of divinity , bicause you vvould so litle regard his bare latin studies . this theyr mynd vvas shevved me : and vvheras they meant to haue moved your m. to bestovv on me the charge of london ( vvich he meant for d. bācroft ) & this vvas noysed by the clarks of the counsel ; it vvas more talked that the archb. vvould vvork him self any disgrace to hinder my being so nere occasion to open the bible to your self : thus it pleased them to say , & think : in so much that a bacheler of divinity of ripon , vvho knevv the lords purpose for me : & his , against me ; & my resolution vpon his next iniury to leave your governement , vvent to lambeth for good vvil to aduise him better : but he could not haue fit talk vvith him ; by reason that he vvas moved by some other , to some heate , and afore he could goe again to him , he brak out as it vvas expected . this shevveth most certenly vvho the prelate should be . for as this dealing is stranger then lightly should befala man of natural reason , though all honesty vvere set asyde : so the same man should be the likest to embreath into your m. the speach so deadly condemned by the gentleman vvhom you made iudge of that vvhich you bad s. iohn st. vvrite vnto him . that your m. may better mark the strange contemt of trueth in the archb. & his boldenes in other matters , as that , vvhich the spech mentioned , vvas censured : i must briefly tell against vvhat dealings he brake out openly . as i vvayted , vpon the ll. leasure , to move your m. for me , in sad vvether of vvinter , i vvas vehemently requested by lerned & zealous christians to assemble the people , by my preaching , to pray for better vvether . vvhich vve & others prayed for , & obteyned : & many marked the meanes , & the event . in those sermons i chose scriptures to open , vvhich latin oryet greek studies never opened ; being so very familiar to all hebrevves , that none of the apostles age & nation vvold stagger in them . s. stephens oration act. . is of this tenour : speaking in the prophetes skill vsual in repetitiōs , flovving vvith matter vvhich maketh england , & al vniversities blame the text , or brede vnsavery expositions : & that vvhere the speach is fullest of heauenly vvisdome . him i expounded to the hearers confort : that they might better like of your governement , for that in your dayes scripture vvas more cleared then . yeres afore . and those poinctes i had printed afore to your m. & found great thankes then , from zurick , the french , dutch , denmark , scotland , & others . and yf it please your highnes to try your archb. lerning , i dare assure you that all his latin studies vvill never expound s. stephē : to tell vpō vvhat lavv of moses he vvas called into iudgement : by vvhat relation to scripture the miracle of his face vvas to be like an angels : hovv he frameth calling of abraham from vr . hovv iacobs family can have . soules , & but . in moses : hovv the speach of the burial in abrahams purchase can be true : by vvhat ground he affirmeth that the patriarches bones vvere caryed out of egypt , & buryed in sychem : & hovv our enemies graunt this true ▪ likevvise for moses age of . yeres in pharoes court : vvhat vvarant he had : vvhat authours allovvable to all ievves vve haue for that : hovv rempham can stand in amos , a propre name : vvhere the text is chiun : & babylon for damascus , by the like vvarrant : & to vvhat poinct of his accusation his oration belongeth : & vvhy he endeth in solomons temple : & vvho but he sayd that vr vvas in mesopotamia : or vvho but philo the greek sayd thad abraham vvas called after his fathers death . a doctor that fayleth in any of these poincts vvill disgrace the first martyrs apologie : and amonst his defenders in latin & greek studies it is almost all disgraced . strangers thank your m. for clearing s. st. by my pen. and herein your m. may satisfy your self ; vvhether your high preferred archb. vvith his accusations vnlavvful , though they vvere true ; or the defendour of your faith , on his ovvn charges , by shevving the agreement of all the bible ; in vvrit , vncorrupt : in meaning , sure , by enemies graunt , deserveth better acceptation for ground of study , far from phantasies . although my trauel in this kind might have moved the archb. to favour my paynes so much as the temporal lords did for clearing daniel by heathen for story : for his chief question , by nathan the prophet . sam. . which none of his latines or yet greeks , i trovv , haue done : for his tvvo tongues , by plain reasons , but neuer marked , as i iudge , by any , saving one levv : although my diligence might haue stirred his love , it stirred only his enuy : and dayly it vvas noysed hovv he meant to defeate the ll. purpose : so that tvvo gentlemen conferred touching his course : & the one sayd : shall i tell the bishop that he taketh an vnhonorable course . the other avvnsvvered : no. the bishop vvill but mock . this vvil not be strange to the archb. for i vvrot it vnto him self : that he might consyder vvhat a goodly thrid he had spun that hauing receaued . poundes of the church is counted but a skopher in the greatest matters . for my self , he knovveth that i afforded him good language : & labored to countenance him : but still ready yf he vvold neuerend his iniuries to call him to accompt for all at once . after i had expounded s. stephen as plain to ievves , vnexplicable vvithout them : i toke a text : . pet. . speaking to ievves , hovv the spirit of christ preached in the dayes of noah : to them vvhich are novv spirites in prison : vvhich very phrases they them selves haue : yet of vs the greek is badly translated : & the divinity vvorse expoūded : saving of maximus monachus & his auctours , & m. beza : vvith zegedin , & his folovvers but none vvithout ievves auctority can satisfie the doubting , vvho vvill be taught hovv the phrase vvas vsual . this text vvas comonly cited to proue that our l. descended to gehenna by such vvho think that hell in the crede signifieth the state of the damned . i handled both : that s. peter had no such meaning : nor the greek crede . this meaning i made of the greek credet : that synce greeke vvas first spoken vntil the crede vvas to be penned : as vve must iudg by that vvhich vve haue in record : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nothing els but to goe from this vvorld : vvithout distinction of ioy or torment , leauing that to further consyderation : & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all the old testament , the vvorld of soules : and hell in our translations , of force the same ; & so in our crede , & so taken by k. ed. & by your m. that vniustly they that leaue our church quarel herein , as though vve denyed our l. to goe presently to heaven . my opinion herein i printed to the lerned nobility , & inferior gentry : vvho , some of them vvrote to basil that no humane paynes vvold ouermatch a ful treatise in the same tenour . against this the archb. brake out to open rage : vvith his bare commentary latin , the plague of divinity : & not vvorth one yeres study of tvventy , that the bible vvil require . first , he gaue out vvord that i should be stayed from preaching . many vvere sad . but i vvas glad . for i knevv that god called our long difference for diuinity into the open iudgement of the vvorld , & in this matter he had sayd to one m. samford attendant vpon a noble earle , vpon occasion of translating the ps . . that he vvold burne in this opinion that christ descended to gehenna . and to ioyne in some special article vvith him , i chose this text , knovving hovv the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that to descend to hel vvas , true of a soule gone vp to heauen , vvold catch the bare latinist . but i slayed in the realme till he vvold break out into some open action : that he could not aftervvardes deny his proceding . he bare the high commissioners in hand , as d. cesar & d. levvyn , that he sent for me to ansvver for my doctrine : & yf he had by request , i vvold gladly : yf he had vsed commaundement for the article knovven ; it had bene atheisme , to turne your auctority against your oth , & fayth . he vvas bound to knovv your religion confirmed by act of parlement . but hovv far his messenger differed in his caryage from all civility & lavv , i am ashamed to print : the ll. haue read it , & requested me to lay the blame vpon his man : but others sayd that the high shirif must ansvver for the vndershirfs faultes . here vpon i resolved to leaue the realme : & shevved the ll. his monstrous dealing : hovv the bare latinist vvould be teaching me in greek & ebrevv general poinctes : & i shevved hovv a d. his frend lamented that he could not beat into his head the bare conceit of my studies , & many other extreme vnlerned partes , some printed against him , as denying the greek style , all from the lxx , in all the nevv testament . and i sent vnto him self a copy : & further matter hovv his vnlernednes brought your m. auctority vnto manifest atheisme & most senseles , against your ovvne good . then he yelded : vvith great promises , yf i vvould but acknovvledge them that vvold be my frendes . also he sayd that he sent for me but to ansvver d. andrevves for the descent to hell. he might haue requested me , & i vvould haue satisfied him : but to betray your m. auctority to be a slave to heresy : that vvould not be good , nor semely for me . as he sent me this vvord : i vvrote from leyden in holland that i vvould defende myne opinion in cambridge : yf he vvould hazard his fame vpon any that should reply . at that he raged vvith termes that the messenger lothed to report : lest i should pay his vnlernednes vvith as good . therupon i vvrote an epistle to the lerned nobility shevving hovv through all the bible ( vvherin one errour stayneth al ) he suffred bad notes : to bring errours a thousand at once : to make all the credite of moses & the prophetes nothing vvorth : & there in i ansvver his heat : vvherin he vvill burn in this opinion that christ descended to gehenna . novv my l. treasorer s. vvilliam cecil asked him vvhat further matter he had to hinder theyr purpose . then this he invented : that i vvrote vntruly that he determined betvvixt d. r. and my controversy , to your m. for that , i printed him a ful avvnsvver . then came that nevv speach , vttered to your m. vvhich i am sure came from him . and this much for , vvho the party should be . novv for ansvver . though his speach might be held a back biting : yet i vvill suppose that he dealt better to mean but our open contention : for the descent to hel . vvherof i haue vvritten here , vnto him self , a ful treatise . and vvheras he ought to proue that the greek crede is of his mynd by the general tenour of the tongue : and that all the bibles ages beleued that christ should goe to gehenna , & that your m. is of his mynd : i resist , that neuer any greek , heathen or ievv toke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his sense : but all vniforme in myne : that all the bible vtterly refuseth that his sense : & all ievves & gentiles vvould take myne in one meaning , profitable for faith & past all colour of vvrangling : as articles of religion ought to be plain : & that k. ed. the . the rare noble prince your m. brother , once the only hope of our nation , so vnderstood the article : and that your m. oth is to defend that meaning . to your m. to the most noble king of scotland , vvhose m. offred me myne ovvne desire for divinity , to the archb. his ovvne hart , to all lerned nobles , & other christianes i commend the trueth : to be tendered as yee look to finde the fauour of god : & to god him self i commend his ovvne cause : & the passage of his sonne from hence vvhether he vvent for the redemption of our soules : that his holy vvisdome may shine in this vvord of salvation , from the holy directly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . your m. most carefull defendour of your faith . hvgh brovghton . an explication of the crede , for the article , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how that speach hath ben vsed , of east & west synce tongues were , vnto plutarchs age beyond the apostles , vniform in one tenour , for leaving this world : in speach of soules departing : & not more in the wicked which went to torment knowen , or in the vncerten , whither they went , then in the godly , which went presently to loy : with a declaration how k. ed. . so held it : whose religion in the same sense the q. swearing to the gospel , meant to defend : to the most reuerend ihon whitgift d. in divinity , archb. of canterbury , & metropolitan of england . yovr graces zeal , hovv you vvill burn in this opinion , that christ descended to gehenna , & your vsage of the q. auctority to haue your conceit accepted , hath caused exceding great harm in the church of englād , & is like to cause more vnlesse god giue you grace to acknovvledg openly hovv dangerously you vvere deceaved . you gaue great advantage to the families that refuse your assemblies to make theyr cause seem good : and so far that some aduentured theyr eternal state , vpon theyr cause . for thus they reasoned . they vvho hold that christs soule vvent to hel , gehenna hel , make the gospel to tell a lye. where , it is certen , he vvent to heaven : but the church of england ( say they ) doth that : therfore , belying the gospel it ought to be refused . novv such as dealt vvith them from you denyed the proposition : vvhich religion of trueth vvould not haue denyed : and graunted the assumption : as betraying the q. religion . for hell in our diuinity & translations of the old testament signifieth but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheol , that vvhich requireth all to come to it : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , haiden , the vvorld vnseen . generally , hell is that vvorld vvhich haleth all hence : vvhether ioy of paradise ; or torment of gehenna , be theyr lot there . your defenders amazed at the term hell : & not knovving the religion of the realm , missed , as i sayd , to deny the true proposition , and to graunt the slaunder , in the assumtion : therupon the adversary familie , thinking that one as your g. should not be ignorant vvhat religion the q. hath svvorn to defend , vvas hardened in theyr condemnation of the trueth : & some , holding on to theyr death & shortening of theyr dayes , ventured theyr eternal state on this ; that in the issue , ioyned vpō in disputing , they held the trueth , & that yovv vvere deceaued . so the q. subiectes by your vvant of divinity came to theyr death , by holding that vvhich the q. hath svvorn to defend . and many fearing to be of theyr mynd herein , bring an heresy into the crede & think in deed that christ descended to gehenna . that is bred in them by your zeal set on flame for gehenna . also your self in speach to a d. that told me , blasphemed one as being of theyr family ( vvhom they held , theyr deadliest enemy ) for that in this syllogism he vvould . graunt theyr proposition . y ou might better haue ioyned your self for agreeing in the assumtion , to slaunder the q & all the religion of the realm . your eyes haue seen by the same d. yf letters in cariage perished not : hovv the lerned gentry censure , that yf the party blasphemed by you vvould handle to the full of his knovvledge that for the descent of christ into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it vvold be as vvell accepted as any thing that mans peynes euer studied . yet you to hinder all his recompense demaunded in print ( as the q gouvernement should be thought honorable , & promised most honorably ) take occasion of exception , vvher better desert then the former & of more dayly use , vvas exhihited to the good of the church : & being in this giddines of gouvernement , you held on beyond all loyalty & christianity to force the party greued , approved over the vvorld , & by the furthest enemies as the likest to procure the comon good of christendom , him you compel to shevv his monstrous recompense by you : after vvord vvas sent him by a m. of request that the lords thought him second to no scholer . the time vvas vvhen you could send him vvord that by your faith he deserved as good a place , as you your self had , & made him likevvise a match in lerning vvith the best . gehenna marred al that good ( vvhich i hope to banish from your crede ) in m. barovves case & grenevvoods . the terme hel , being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haides in greek , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheol in ebrevv , inferi in old latines , must be expounded as the orginal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the crede , & vvheras our old translations vse hel for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheol still through the prophets , vvhere properly the losse of this vvorld only is meant : ( vvhen further sense cometh , the argument caryeth it , not the vvords force ) hel must be taken ( as in old saxon vvhen they knevv no gehenna ) for the state after this life : vvhether the party is haled . novv . times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming in the holy tongue , hell as often in our old translations & never directly for gehenna , but as by the argument , & so it may be heaven , in speach of the godly , nether should hel in the crede mean any thing els but the vvorld to come : the vvorld of soules . we may not be so simple as not to knovv our ovvne language . likevvise hel cometh nyne times vpō 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the nevv testament . but neuer in all those places doth it signifie gehenna . as tvvelue times gehenna is in the greek : & ther hel is in your graces meaning . but . times in a general meaning of separation from this vvorld , & such lot , as in the matter folovveth , cometh it in both testaments . vvherfore the comon vse of the term should make the crede not strange to vs. this i delivered as a most constant trueth : and shevved that our l. vvas to sacrifice him self for sin here in this vvorld : vvher vve might see it : & beleue it : and that vvhen he had povvred out his soule to death , a sinoffring , ther vvas no further suffring : but all suffering vvas fulfilled : and that our lord vvent presently through the veyl of kis flesh to paradise ; to heaven , to his hingdom , as the thief beleued : and his ovvn tongue taught : & as he commended his soul to the hand of god. novv a narration in brief for the prophane vvorld , must speak of al this but generally : he descended into the vvorld oe sovles . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 descendit ad inferos : he descended to hel . the force of the greek maketh the matter plain ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vnseen . the vvorld vnseen to vs that be here . plato bringeth it pleasanter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to delight . holding all true happines to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : in that vvorld , into vvhich our l in the crede is sayd to haue gone : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shaal the ebrevv cometh to the same effect : to reqvire : as requiring all , simply , to come thither . so the tongues of both testamen●es haue a sure mark in the tërm , that none should be deceaved : vvho had any vvhit aboue bare latin studies . seing the story of our lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the glory , the crovvn , the pearl of all story , and his soules story in the passion the chief in al the gospell , and such as must be dayly cited ouer all the earth in the abridgement of our belief , & vvas penned in the crede so sure for speach that no ievv nor gentil , from babels breeding of tongues , till the cred vvas penned , can be found to differ from one comon meaning ; it vvas a pitifull thing that sectaries should pick quarels vvith the q. vvher all the vvit of men or angels could not find fault : & vvhere the q. meant no further them the blamers knevv to be true : that christ his immortal humane soul left the body fully , & all this vvorld , & vvent ( as all the holy are sayd to haue gone ) into sheol , the vvorld of soules it vvould make a mans hart to bleed that in so plain a case , men should not be told that theyr mynd diffred not from the q. hovv they vvere senseles vvho blamed that vvhich they allovved , the four evangelistes , the man , the lion , the oxe , the egle , all full of eies , and penning four times the redemtion for the vvorthines of the matter , these all four vvill condemn vs for beasts , blind , skurfy , larne , & vnclean , vvho vvould over-reach them all , to bring from satans spirit a iourny to satans lodging , vvhich should vtterly disanul all the holy bible . the bible , vvhence true religion cometh , & vvher the place is of all divinity . vvhence , from plain rules four times told , & told in the passion story , all that toucheth our lord for death & till the resurrection , must be fetched . all that moses and the prophets spake , the old charet , on vvhom christ sate , that all , all the evangelists touch : omitting nothing : and he that cannot find a going dovvn to gehenna for christ in the passiō story , & vvould find it from the prophetes or the epistles , he hath litle considered in vvhat place every article should be most fitly taught . some places troble some , in the epistles s. paul vvriteth : say not in thy hart vvho shal ascend to heauen , to bring christ dovvn , or vvho shal descend into the deep : to bring vp christ from the dead : there the term deep may troble some : bicause it is strange . he meaneth by the deep but the graue : forced to that vvord from moses text alluded vnto . vvhere he hath : vvho shall goe beyond the sea ? for sea & for the graue his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elegantly serueth . again s. paul saith that christ descended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 david gaue him his phrase vvho in the . sayth in thanks for preservation from death : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ps . . . for the coniunction that the soul hath vvith the body , to make one person , the terms propre to the body , are spoken of the soul : or of the vvhole person , as in eph. . the ps . . often cleareth the speach vvith other terms of equal force . my life is come nere sheol , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sheol , hell , nere death . again : thou hast set me in the pit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in darknes : & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by s. pauls term , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the . again vvilt thou doe vvonders for the dead : shal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead rise vp & prayse thee . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be expounded . dead by the hebrevv , & not as galen vseth the term : and so hel in the crede , not as from papists : but from our ovvn translations , vvher the matter telleth vvhat the term must mean. so i expounded s. peter . . ep- . that his godhead & eternal spirit made alive his humanity : ioyning the soul to his body : vvhich spirit preached , at the begining , to the first spoken too for that by god : to them vvho by iobs phrase , are novv but spirits , theyr bodies eaten by the vvaters , & ( by sure rules from es . . ) are in prison . the sum of my exposition is in print . and yf your g. cannot see that i cleared peter more then any before , it is because you neuer knevv the vse of ebrevves , according to vvhose meaning the apostles speak plainly : vvhere ignorance bredeth curiosity to troble all religion & all the vvorld , vnder pretence of deep study in the fathers : vvher the cause must be opened by ancienter then the primitive church , for any turk or ievv . here also serued that comon saieng from epiphanius : that all the fathers vvere in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & that christ vvent to them : novv they be in heauen : vvhen the resurrection brought a nevv vvorld : and a nevv phrase for theyr place : yet they nothing altered , theyr place but be yet in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in paradise , in heauen , in ioy . and an ebrevv child vvold soon conceave vvhat epiphanius autourmeant . after . yeres vvhen the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvas left as particular to the vvicked , & christs case knovven : many credes vvisely & lernedly left out the article : vvhich conteyned but absolute death , in a soul immortal : & vvithout the phrase , the matter vvas graunted . so eusebius in his apologie medleth not vvith it : as conteyning no matter litigious among christians : so the nicene crede & athanasius left it out . this vvas the sum of my speach : in this sense i handled the article . for the saluation of your g. desperately bent to burn for gehenna for ever . your g. hath in print my mynd in the epistle to the lerned nobility . i requested your g. as you knovv , vvhen you ceazed vpon that epistle , in . copies , to chose out . vvhom you vvould , ( yf you mistrusted my choise ) to iudge vvhether the q. and the nobility vvith doctors & all sortes vvere not vvel aduised vvhen they meāt to haue mended the breaches of the temple : & might , vvith small change , haue made former paynes , that in the geneva , glorious for euer . and yf you mistrusted not your opinion , both here , & for the bible , you could not mislike my petition . ther your g. may see further my opinion . in further opening of this cause , that you may better see your fault , after i haue touched the q iudgement ( against vvhich you turned her auctority ) a fuller declaration of the cause shal be afforded . novv for the q. iudgement , & the vvhole realms . let vs consyder vvhether i accused you iustly of turning the q. auctority against her oth : vvhen you vsed the high commissions gravity to greue me : so that the ll. vvere ashamed , & desyred me not to record it : and yet i did not tell the fourth part of those vnhonorable partes vvhich might iustly place you lovver vvher you should offend lesse . thus i reason . edvv. the sixt and his subiects held that christ ' his soule neuer vvent to gehenna : the q. & her subiectes set vp religion in the same sense : as all the first parlement vvil shevv : therfore the q & all her good subiects mean to die in this fayth that christ vvent presently hence to paradise . for k. ed. peter martyr his chief , & martin bucer , duo fulmina belli scipiadae , as good divines as the vvorld savv these thousād yeres , vvho held the sterne of religion in the realm , they shevv the kings mynd . they vvere his tongue , and his hart . i mentioned your errour , somvvhat phantastical , among the lerned of basil : vvherupon they sought out bucers mynd and p. m. and shevved bucers cathechism : and preached openly vpon the article in my mind : from both those rarely lerned fathers , vvhō god so honored that theyr bones should not rot in the apostatical land that so soon shrank from paradise to descend to gehenna . your tutor d. pern might somvvhat deceaue you : but you should haue tryed the tongues your self . in this q. time m. anthony cevalerius in cambridge scholes spake afore the vvhole vniversity : that sheol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neuer signified gehenna : being . times vsed . d. p. heard him . and i heard of one that left the vniversity a litle before , vvho held this your mynd in ansvvearing for his degree : but vvas generally misliked . and beside him i neuer heard of any myne elder but all graunted that our l. soule vvent presently to heauen : saying your g. into vvhose head by reason of your bare latin studies for infernus , the manifold poincts of this question cannot so soon be beatē . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that to descend to hell in the crede is to go vp to heaven , maketh you so amazed , that you rage & take against all the realm . but i plainly accuse you . the realm knovveth the q. oth . novv let vs search the scripture fully : both for this phrase , & the vvord sheol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : & for the prophets maner of speach for the vvorld to come . in the scripture the lavv is to be loked vnto first : & therein the patriarchs tongue . iacob sayeth vvhen he thought that ioseph had ben dead : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i vvil descend vnto my sonne mourning , into hel . this one place might geue your grace sufficient vvarning that the heathen maner of speath vvhich the patriarchs vvere to vse , taketh descending to hel , for all leauing of this vvorld , though a man goeth vnto the ioyes of god. you shall haue an other place , of the same patriarch , speaking vnto his sonnes all , saving ioseph . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . you shall cause my old age to descend vvith sorovv into hel . there your g. hath it the secnd time . you may see a third place spoken amonge all the patriarchs by iudah vnto ioseph for beniamin , of iacob : in the former vvords in in gen. . . they be in substance the very same syllables . thus thricevve haue the same : that in the mouth of three vvitnesses the matter may be setled to stand . and the auctorities be the strongest : these be tvvelve precious stones that make the right of iudgement on aharons brest : vvhose speach for the vvorld of soules vvhile you folovv : you folovv tvvelve sure foundations to build a ierusalem from heauen . the abridger of the tvvelue apostles doctrin to make gates & vvindovves as clear as pearl , vvould be sure to take theyr phrase in theyr meaning : and as they vvould nothing troble the heathē but vse theyr speach as theyr streates : so the holy congregatiō that penned the crede vvold as much tender the vveaknes of the vvorld . the later ievves in ezekiel . be the very same ievvels that the patriarchs vvere . nine of the tvvelue he nameth : the very same stones : vvhere the . supply the other three : lest the heathens should maruel vvhy he vvent so far & stayed : & the revelation hath ten the greek termes of ex. . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or chalcedon cometh for iudas ievvel to illustrat a speciall scripture : es . . vvhere the apostles ierusalem full of light is sent dovvne from heauen : vvith vvindovves of chalcedon : & gates of pearl . also the sardonyx is a nevv name geven to zabulon : as by s. iohn . and moses may surely be gathered : though one vvold think beniamins onyx should haue the sardonyx . but his ebreu jaspe calleth iaspis from zabulon . for beniamin must be the first foundation : vvhen ieroboam made ioseph lose dignity so chrysoprase is nevv made for nepthali . seing then the apostles the reapers of that vvich others sovved , treade most carefully in theyr steppes , even for the very syllables of the greke vvordes : and that for stones names : vve may be sure theyr disciples by theyr spirite vvold be as careful for phrases in the height of religion : for vvhich men be the stones of the sanctuary : and the garden of eden : nolesse then israel , vvhen king hyram vvas amōgest them in the building of the temple . the knovvledge vvhether the soule commended in the last breath to the hand of god , departeth from the myrie clay that is a precious poinct : and a speach of it sure among christians for an heavenly meaning , and nothing offensive nor envious in heathē eares , must be held as a treasure deeply hid in a field , neuer to deare : such is both iacobs speach and the speach of the crede , the first & last vsed fully in the same sense : that , vvhen ioseph vvas sold by iudah for sicles : & thought of iacob to be rent of vvicked beasts : & that of christ , sould by iudah sot mo sikles : & rent in hand & foot by vvicked dogs . yf your g. vvold take leasure to think but vpon this much : you vvould never more think of gehennaes hel : to burn in defense , that christ cōmending his soule vnto the father , had presently that lodging : but that his descēding to hell vvas in our later lāguage , ( later then iacob : at the first vse . yeres ) going vp into heavens ioyes vnto the kingdom of heauen . next genesis , iob is the most ancient : vvho both lived before moses , & , as may be gessed , about tvventy yeare after him : liuing . yeares after his affliction : afflicted vvhen satan most bragged of general conquest . vvhich vvhen it vvas , god vvould most punish israel . but israel vvas most punished vvhen moses vvas born a redresser . vvherfore satans triumph & iobs patience then seem to haue shevved them selves . so iob shal be found to liue afore & after moses . he for his father abraham & mother ketura fastened in the house of god : & more then his cosyns eliphas isakides , & bildad , though of ketura : this iob disputing vvith four prophets : & being nere the leaving of this vvorld vvherby the vvorld to come should fitly fall into spech , should be the fittest to shevv the signification of sheol : specially vvhen god him self cometh moderator of the question & vseth the like term . iob speaketh of all men thus : that vvhen vve descend to sheol , vve come not euer vp hither : & our place knovveth vs no more . and he vvished that god vvould lay him vp in sheol : till his change ( in the resurrection ) should come : and he loked that sheol should be his house : & that all his hopes should descend vvith the beer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into sheol . he that vvould ouerreach iobs style should need vvisdome : as high as the heauens , deeper then sheol , longer then the earth , broader then the sea : & should need his vvisdom : before vvhom sheol is naked . and in speach of the vvicked : that as heat maketh a riddance of snovv : so doth sheol of synnets : he meaneth by his open speach , but theyr riddance hence : as vvhen he commendeth theyr outvvard prosperity : for childrē many , & lusty ; & for deliting pleasures , hovv they spend theyr dayes in prosperity : and go dovvn to sheol in a moment : and thus iob speaketh , to four prophets of terahes diverse families in arabia . and vvher god moderateth & mentioneth the vvorld to come , he sayth : haue the gates of death ben revealed to thee ? or canst thou see the gates of the shadovv ? that vvhich iob vvould haue termed sheol , the lord termeth death . and thus by iobs book the controversy is decided : in iobs tongue for sheol a lodging to him self and to all men . novv ther vvas neuer any book vvritten , since the pen became the tongue of a vvriter , of a more curious style then iob : in verse of many sorts : & vse of vvords more nyce then any greek or latin vvriteth : & for grammer hath more trickes & difficulty then all the bible beside : arabizing much : but fuller of ebrevve depth in language . god savv it needful to honour vvith a style of al ornaments the particular cause of iob , lest it should be despised or thought a fayned matter , and therfore gaue that book a more curious style then any other part of the bible hath : & such depth of skill in the tongue as no rabbin could be thought euer to haue such in the holy tongue . in such a style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvould be consydered in in his exact propriety : vsed in such a company of the best lerned princes for so many ( all hauing the holy ghost ) that ever vvere in the vvorld : the prince of princes coming moderatour of the disputatiō so again the book of iob alone might fully satisfie your g. that you should chose a better theme for your martyrdom then to burn for gehenna from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the hell of our old translations , vvhich by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & nere consequent , is often that vvhich vve novv call heaven . after iob let vs se vvher to descend to hell is vsed , next in time . in num. . the rebellious companies descended aliue to sheol , or hel : they & all theyr houses & substance descended to sheol . ther the matter telleth , that gehenna cannot be meant , but a destruction from this vvorld : as in deut. . vvher moses prophecyeth of the nations destruction & ieremy tvvice citeth his spech : hovv an anger kindled burneth vnto sheol . the next place of descending to sheol is in speach of anna samuels mother , hovv she greued long & greatly vvas avveary of her life , & at deaths dore : and sayth of the lord : that he causeth to descend vnto sheol , & yet bringeth vp again . the next descending to sheol is in davids tongue , in psal . . vvishing gods enemies a destruction hence . let them descend to sheol alive . the phrase shevveth that he looked vnto korah & his company , of vvhom , that they all perished for euer , none vvill soon determin . and that theyr bodies then vvent to gehenna : that none vvil say . in davids tongue for tvvo more the cause is clear : in speach to salomon for ioab : & in the same terms for semei . thou shalt not suffre his old age to descend to sheol in peace : and , thou shalt cause his old age to descend to sheol or hell vvith blood . but nether ioab nor semei died out of gods covenant : nether could salomon send to eternal destruction : nether vvished david that to his sisters sonns nor yet to semei . and these be all the places for . yeares : vvhere descending to hell is vsed : none signifiyng gehenna , directly : but oftener by consequent that vvich novv vve call heaven . and that is most evident in holy ezekias : in a speach much like : i shall go into the gates of hell : & so forth as i haue printed in myne epistle vvhich you haue . ther ezekias hath other speaches vvhich make this phrase voyd of all doubt . so in ezekiel of a mighty kingdom , vvher all vvere given to death : vnto the lovvest earth ; vnto the sonns of adam vvhich descend vnto the pit often cometh the speach of descending to sheol , for open destruction by the k. of babylon in apryes dayes : vvher eternal destruction vvas dayly on prophane egypt : & ezekiel telling of descent to sheol once , tvvice , thrice four times could not prophecy any nevves : but that vvhich they had since the nation vvas . and so again one chapter of ezekiel , vvold haue resolued your g. yf you read it , ether in ebrevv or in greek , and made you clean of an other mynde . in the babylonian , soone after the egyptian fall the like speaches haue theyr euent . he vvas the day star : & exalted vnto heauen : but he vvas caused to descend , & his pride vvas caused to descend to sheol , vvher , as heauen signified not the propre heauen , as novv vve speak : nether doth hel meane the propre hel , as novv vve speak . and these i trovv be all the places vvhere the credes phrase : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cometh in the scripture , saving for capernaum matt. . nothing to our question : vvhere gehenna is neuer in the direct meaning . so that all scripture refuseth to vvarrant you . and yf you search scheol alone , thinking to defend a nevv made phrase it vvil help you nothing . in these senses it vvil come : for the lovvest place or case in this life : in amos : yf they dig sheol , thence my hand shall take them : as yf they goe vp into heauen , thence i vvill cause them to descend . in the same tenour of speach david afore spake : ps . , but that hyperbole cannot be applyed hither . like vnto that is the vvhales belly : a sheol to ionas : or the graue . but in ful privation hence it vvil signify death . & in the bodies case the graue , and corruption by the povver of death . in the soule the state of separation from the body : or the vvorld vnseene hence . dauid doth often take it for death : as in ps . . & sa. . the snares of sheol , death compassed me about . there the matter telleth vvhat must be signified : euen sorovves neare death . for full death , for all the good it cometh it in psal . . vvhat man liueth that shall not see death ; vvho can deliuer his soule from the hand of sheol , or hel ; as generally cometh it in osee : chap. . i vvill redeeme them from sheol : i vvill deliuer them from death . that s. paul expoundeth to be meant of the resurrection of the faithfull bodies ; deliuered from corruption . and more often by much doth dauid vse the term for the godly then for the vvicked . so the term alone vvill help nothing . that in ps . . vvhence our contention began : thou vvilt not leaue my soule to sheol ; hath but this sense playne and comon : the vvorld of soules separated from the body . so generally the ievves agreed in that sense : that they held in s. peters time , and in the talmud still : that dauid died not : thincking that dauid spake of himself . s. peter graunteth that spoken of one vvhose soule left not the body to see corruption ; as dauids did by all graunts ; and shevveth hovv dauid spake of christ his resurrection . so turned to him . yf he had vvrested the text to gehenna : he had differed from their meaning touching the vvord . as death in the vvicked is eternall death : so euery term of their destruction , is eternall destruction . so sheol may be by a consequent . but neuer in speach of the godly : nor in the vvordes force . the seauenty translaters considering vvhat term in greek vvas fittest to expresse sheol the ebrevv , they considered deeply that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvas generally takē of greeks , for all mens comō case after this life . and for sheol , vvher they trāslate it , they set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greek term ▪ comōly . novv & thē 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death . & for the ebrevv term of death they have more then once : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . dealing most suerly in the term as all heathen vvould soone conceave their meaning . so about times your g. vvilbe found ignorant of theyr mind : & oftener of the ebrevv : of all those textes : of all the matter depending theretvpon : and of all the septuagintaes iudgment for greek vvriters betvvixt homer & menander , vvho seemed to learne of them principles of gods vnity : and better manners then he himself practised . of theyr age he vvas : and then vvere infinite mo grecians such as clemens nameth , vvho perished afore our tyme : but endured beyond the birth of the creed : vvher the penner vvould look to the septuaginta . so , as esay raiseth vp an infinite company from sheol to meet the chaldean , in like sort the septuagint vvill raise against you : millia quot magnis nunquam venere mycenis . let vs novv come to the nevv testament . there vve shall see that gehenna is vsed for your hel : for that vvhich you vvould dravv the king of glory into : & hades for the common death , and state after . vvhen the gates of hades shall not hinder the building of the church , vpon the rock vvhose vvork is perfect , deut. . vvhom peter acknovvledged to be the sonne of god : there that must be meant vvhich the prince of darknes the old bloudy serpent vvith seuen heads and ten horns vsed to hinder the buylding . but death by roman emperours vvas the instrument of his hinderance . therfore death so farr as they could send it is meant by the gates of hades . and so vvould any of ezechias kingdom or achilles souldiers vnderstand the speach . achilles shall speak anon in the greeks army . ezechias shall not dy vvhile esays . liueth : though he is novv in hades : vvith all the patriarchs : abraham , and lazarus , vvith lazarus marthas brother . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in cor. . you knovv is the holy bodyes lodging . as that apocal. . it . vvhich iohn feared : that of ordinary death : & so the ethiopian putteth death for it : & sheol , for , death . so vvhen the black horse brought famyn : the pale death brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in plenty : but hel of eternal sorovv vvas no nevves for the romane emperours : therfore not it , but hastened death in abundance is there signified , as comonly in the old testament in speach of the vvicked . peter and paul both citing the . psalm : & to no further death then that vvhich all must feel , tvvo such vvitnesses should setle the matter against the best renovvmed d. vvho though he vvere exalted to heauen : he should be brought to hell , in striving vvith such tvvo champions . and thus all the nevv testament vvith all that folovv the lamb on mount sion . thousand vvil tel that theyr harpes be tuned as the prophets : & none of them vse hell for a lodging , after our l : triumph against satan here , & telleth that having performed all that vvas of combat , he gaue vp his spirit vnto the father : vvher satan should never greve it , nor giue it a lodging . and thus for the phrase through the scripture : your g. hath as many adversaries as ever had any man : the sonnes of eber to every mothers sonne : as by records vve may vvell iudge of the vnrecorded seing all recorded be vniform . novv yf your g. think good let vs examin the vvhole tenour of moses speach for the vvorld to come : hovv he hath no term for heaven nor hell : as you term hell. yet maketh the cause more plain , then terms vvould in mans speach . in leviticus cap. . vvhere he telleth vvhat recompence shal be for keping the lavv : & vvhat punishment for breaking of it : there life eternal & heauen : ther death eternal , & hell of late language vvere to be named , yf at all , in the lavv. but ther silence is for that tenour : therfore it vvas to be , equally , at it is , in all the rest of the lavv. there , for keping the lavv store of fruicts : peace and victories , encrease of children vvith all plenty is the revvard . lastly cometh the sound revvard : that gods tabernacle shal be amongst his people : and his soule vvil not loth them but he vvilbe theyr god : & they shal be his people , here is life euerlasting , in that they , being surely in the favour of god , are for euer in the favour of god. on the contrary side : for breach of the lavv : open punishments vpon punishments : and lothing from god is propounded : such as they felt from chuzans dayes vnto bel-esh-zars death , still as they fell to idolatry . and this is the tenour of moses . so for the gospel : he shevveth that adam , & all his , shall dy : & that the redemer shal be pereed in his footstep , by the serpent : & shall bruse to povvder the serpents head . vvher vve see that he shovvs hovv matter opened here shall fully cary a victory , vvhen the percing of the foot is gone so far as it could greue . the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is repeated ps . . svvetly loking back to gen. . & forevvard vnto mat. . that vve should not look as papists do : for alteration after the first passage hence . by this doctrin the ievves concluded soundly that all vvho died holding the covenant , still they dvvelt in gods tabernacle : and vvho so dyed in contempt or ignorance of it ( as all vvho despised to go into the arck ) all they perished for euer : & became spirits in ptison . novv the prophets vvho shevv that the lavv is performed in christ they turn all these phrases vnto the gospell as amos in his conclusion : & as david ps . . vsing the high priests blessings vvordes : cited in paules salutations , & as ieremy , often telling of god being our god , cited syllably in the apocalyps . novv as the performance is in this vvorld , & vve must be victors in gods full favour here , that death should be but a passage vnto life , so christ vvas to performe absolute obedience through all his infinite suffrings in his vnspeakeable feare , sorovv & panges , being amongst vs , vvher satan reigneth : vvhere vve might iudge , & beleue . and so the ps . . declareth his sorovves : and triumph , at his departure from vs. god prouiding in the best ordre for vs : that the vvork of our redemtion should not haue the last act in gehennaes darknes : such as could never haue bene penned to adams sōnes . here i may record a vvofull matter of a learned ebrevv : vvho coming vvithin a step of christianity fell back to gehenna through your opinion . and also i may vse a litle digression to call you to better attention : and regard of your cariage . isaak ben arama is that ievv . one of their best learned , of all that commented vpon moses : and vvho condemned all his ovvne side , that since ierusalem vvas destroyed , they are void of all comfort in their meaning of the prophets vvhile they look for a third temple : vvheras god presently despised both tabernacle and temple to shevv that he vvould rest onely in christ : as s. stephen vvitnessed . this learned ebrevv seing in leuiticus . the continuall curses for breaking the lavv : and the stories plaine through all their ages till they lost their kingdom and found slavery in babylon : and no comfort touching those times but repentance there , to come home , as daniel shevved : and then a promise of christ : ben arama seeing this , cannot tell vvhat to say for his ovvne side . then he cometh to vs. and saith that christians from that text accept the justice of iesus . as both the prophets afore the captiuitie david , hosee , ioel , amos and ieremy , and after , daniel plainly , ioyne christ his saluation vnto leuiticus in that place . this being layd dovvne of him ; then , from your store he bringeth a matter that ouerthrovveth all the good , thus : but , saith he , the christians say that their iesus vvēt to gehēna and fetched thence all the fathers : and that none vvent to heaven before his death . but that cannot stand vvith trueth , that the prophets abraham isaak and iacob and moses should not be vvith god. thus isaak ben arama , through your gehenna found gehenna for himself . vvheras in trueth the fathers vvere in inferis , in hades , in sheol , and are yet , by the old latin , greek & ebrevv : and by nevv ebrevv in paradise : vvhether at the first they vvent from this vvorld : as i touched , afore . the cursed vvorld that sought diuinity from bare latin , and mistaken greek , not knovving hovv sheol , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and inferi is heauen to the faithfull , brought a cancre vpon all our faith , and such roots of bitternes ▪ that the comonaltie is infected , and the moistened is accompanied vvith the dry . novv my l. vvhat gain can your g. have in deceaving all the realm to bring an heresie papisticall into the creed ? every syn findeth iust recompense : and to thrust into faith an heresy that is a great syn : vvherfore all that you deceave must feel the hand of god. vve haue bene plagued enough alreadie , in that , after more payments for defense of the gospell , then have bene gathered in five hundred yeres ( as my l. treasorer vvas told ) yet at the spittle as i shevved your g. tvvelve in a cōpany said that vve vver never in such pitiful days for vncertainty in religion . i dare charg you that if you had lerning & favour of the trueth that had ben comon ouer england vvhich is famous in constantinople , that the q ▪ scholers for clearing the bible more then it hath ben this thousand yeres , might be no small hope for benefiting all christendom : & vve should haue bene farr from such lamentations . one learned man in your place might sone make the bible as clear as any other book . though your bare latin studies vnable vvhiles you live to go through the first chapter of the nevv testa mēt , vvould but deride such a cōfidence . you that could look vpō the little book of scripture concēt , & see in the preface noahs families frō heathē & say that the vvriter troubled his head vvith questions trifling & vnprofitable , shevv that you come x x yeares studie too short to iudge of that paynes : to knovv hovv & to vvhat infinite vse the heathē vver brought vvitnesses through all the bible . let me aduise your g. to ioyn vvith the trueth : to pity your ovvne soul first , & aftervvards others deceaved by you : and be not of theyr number vvhich had rather ( as d. deny vvas knovven to say ) go to gehenna and dravv the people after them , then be knovven hovv vnlerned they are . i dare tell you that you knovv not one letter of that study vvhich d. abraham ruben the ievv vvould require : not one letter , to tell vvhether the characters novv , vvere afore ezra : in vvhich poinct yf you missed you maymed all the cause . and ful many an hundreth thousand opposition vvhich you knovv not must be vevved in mynd for doing him good . oh that a lerned man vvere in your place : to keep this ievv from gehenna . & by him ful many a thousand . he is thought by the ievves of prage to be one of the lernedst ebrevves in the vvorld . a copy of his epistle printed vvas sent frō basil thither by a ievv : and they think that he is surely turned by some things of myne . but of this i am sure that yf i should handle the descent to sheol in your meaning , or vvith m. lively teach that the ebrevv text is corrupt , i should hinder more then build . vvherfore i must first dravv you from your gehenna : & shevv m. livelies vnsetlednes before i can do any thing aright for this ievv . but my digression may not be too long . & of m. l. at better leasure . novv i vvill returne to shevv more largely that vvhich i touched from leviticus : & to resume the vvhole question hovv in all times men looked vnto salvation . let vs then consyder the bible throvgh quite , for the redemtion & the vvorld to come : hovv the prophets spake of it . vve see that adam vvas made a king on earth : that he lost al by his carelesse dealing : that christ by his infinite feare & heedtaking destroyeth all satans vvorks . this much moses shevveth in a sort not hid . hereupon cometh by consequent , a resurrection to adam : & a nevv vvorld vvher hee should have a nevv paradise . but this vvorld is by adams trespas subiect to vanity : that the vvhole masse trauelleth looking for liberty vvith the sonnes of god. and for christ no afflictiōs at touched but such as he might feel , vvhile he could feele the sores of brusing his foots sole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth the vvhole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . adam knevv that satans seed vvould as vvell perce his hāds : repressing all his steps & vvorks : and that christ must be buried & laid in the dust : & that all the victory for the vvorld to come , must be vvrought in this vvorld : that here the prince of this vvorld should leese all that he vvan : & in this vvorld the kingdome of heauen should bear open cōfession . here adam might see that christ his vnspeakeable fear , had sad heauines according : heavynes that adams sonnes so despized the king of glory : heavines to see that they vvould perish for ever : heauines that in this vvorld they vvould haue his blood for ever vpon them : heauynes in highest measure that , ( as es . . telleth ) god casted on him the sin of vs all : that the soules case not the bodies , and thought , & accompt , & feeling for soules caused such sorovves as ps . . being most pathetical , could not vtter : vvith ps . . & the . in the highest terms of sorovves that euer could be vttered . nor esay the most eloquent oratour in ch. . vvhere christ sadly lamenteth hovv , to many his labour vvas in vain , & he should be the despised of all soules : & the abhorred of nations : & in ch. . though he had the onely tongue to season speach & silence , he must give his back to the vvhippers : his cheekes to the buffeters : his face to the spite of spitters : & seing that in all this they vvould not consider , but lye in eternall sorovv : he that loued man , and euery man more then all the vvomen in the vvorld loued their ovvne children , must needs haue infinit pangs for their destruction . all these prophecies conteyned not more then adam might see : nor other many : & speciall , esayes ch. . an abridgement of s. matthevv : but adam had not one vvord of going to gehenna : but your holding of that vvill proue that you neuer examined vpon vvhat speaches adam held a iudgement for bliss & curse , to the children of god the blisse , & to the serpents brood the curse in the vvorld to come . thus i trovv , your opinion tha christ vvas to go to gehenna , vvil be out of adams diuinity : and be found to flovv from the serpent the father of lies & the murtherer . adam knevv the eternal loue of god : begōn here : & cōtinued for euer : & knevv suffrings in this vvorld tokēs of blessings for the vvorld to come : but for suffrings to the soule alone out of this vvorld , to vvin iustice & victory against satā , that iarreth frō all adās diuinity : vvhich must fall vvith in vvords told in gen. . vpon vvhich ground all further diuinity story is built : as adam knevv that particular ages should haue more seuerall remembrances but all to his sum of faith : so all sacrifices , noahs , abrahams , mosehs , signified a iustice vvrought in this vvorld : and none could signifie a gehennean lodging . nether abel crying after his death , nor isaak in a similitude receaued from death : nor the scapegoat or birds loosed , nor any thing in all sacrifices euer could signifie a going to gehenna : seing it standeth vpon , not a phrase or any one term : but a generall rule : that all are dead in adam ; and yf they hold not life by christ , they abide still dead in their sinnes : slaues of the serpent : partakers vvith him of infinit vvo from god. where moses saith ; i kil and i make aliue : in that one place abenczra vvould haue the resurrection in open phrase to be taught . diuinity vvill suffer it : but a saducy vvould not so take it : for the vvords may be taken thus : i keep aliue some , vvhen i kil others their equals in vigour . the tabernacle of this vvorld , & of the angels vvorld : and the high sacrificers blessing these conteyned a dvvelling vvith god vnlimited : & therfore eternal : and life in gods redemtion vvas vvithout limitation : as , death , in his anger . but for hell , a place of deuils : that mosehs grammer vvil neuer afford you . as neuer heauen in propre term , for soules ; though by consequent the godly naming themselves pilgrims here , import they looked for a citie vvherof god vvas the builder . so a better case is collected , by consequent of matter , not by direct term of heauen . it vvilbe thought strange that your g. a d. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be ignorant of these groundes for diuinity . novv let vs behold the prophets , the historique , & the other , the commenters vpon lavv & story . for iosua , iudges , samuel , & the kings , abigaels speach to dauid , that his soule should be in the band of the liuing , & eliahs taking vp : the one for phrase , the other for action are holden the plainest for heauen . yet some turn abigaels vvords to a safety in life , through great dangers : vvhere saul & his should shorten their dayes . and it is sure that she spake in that sense : that she looked for him to become king : & vvould not be teaching a prophet assurance of eternal life : as bringing ovvles to athens . the ievves of true religion appearing thrice a year afore the face of god , knevv that vvhen this tabernacle vvas dissolued , they should haue a dvvelling in the heauens : but so spake that the vvrangling heathē should not stumble at their paths . in . sam. . the kingdom of christ altogether taught of life eternal : though the speach to this day is taken of ievves for pompe here . when the ievves open policy vvas dissolued then daniel in most plentiful sort openeth the spirituality of christ his kingdom : hovv his enemies vvere cast into fire burning vvithout limitation , that is for euer : and vvhen he shevveth that antiochus epiphanes shall beeeaue the ievves of earthly comfort , then most fitly he comforteth them in the better resurrectiō , such as resisted him : & so s. paul to the ebrevves mentioneth those affaires : as daniel stood most carefully vpon the story of antiochus : to let all vnderstād the last affliction of gods people , before the coming of christ . but daniel hath no term for soules distinction gon hence : & he shevveth that christ being killed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not letting death season vpon him but riseth , so doth bring in eternal iustice . your gehenna came neuer in his mind . the angel sent from heauen spake vvhat he penned : & the angel knevv that god ordeined a more certain course , for ease and clearnes of saluation , then to ty soules to beleeue a iourny of a soule , to vvork merit in darknes among spirits , vvhich iourny no pen could cuer tell , nor hart conceaue vvhen it vvere told , vvhat he should do ther : or hovv he could suffer there : or hovv the body should vvin by the soules pain vvithout the body . and thus vve see hovv through the prophets they vvere taught of redemtion . and in the nevv death & resurrection very often seen . but no going to gehenna . yf i vvrote but thus much the cause vvere fully concluded against your g. yet for all plenty of store , i vvil ioyn vvriters not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but allovved for so much as i bring & much more by the eternall spirit : and therfore may go vnder the former title , of serching the scriptures and the holy doctrine , for heauen : the rabbins inuenting of nevv phrases for to expound the generalty of sheol & the prophane greeks for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their hell. thus the cause vvilbe so handled that futher kindes of studie can not be required . for all the nevv testament is either from the old , or from the rabbines , or from the prophane greeks . and vvhen it is made vp from the old testamēt , either vvhē the apostles translate of them selues , as they do ful often , by prophane greeks language , or cite the septuaginta , vvhich borovved their vvords from heathē , in both kindes the heathen must be looked vnto . so much is void of controuersie , that so far greeks must be regarded . the septuagint is of so great auctority that for the main poinct of saluatiō 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to end moses lavves , that is cited vvhich is far of in ebrevv : & this could haue no auctority but as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , holden prophets scholers . and so for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they must be thought the best for the vse of the term . as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frō ps . ( vvhich greek stile the holy ghost for that ps allovveth at the least in tvventie parcels ) ecclesiastical discipline is cleared exceedingly . but of the . i haue little novv to say saving for inducement to moue the vnlearned & vnstayed to think better of rabbins for many things , and of prophane greeks . the very septuagint vvere of the ancient rabbins , & others of holy faith as symeon the iust . luk. . and others of great learning : as gamaliel , and the chaldy paraphrastes . none but the senseles vvill despise such . for the rabbins the most learned ebrevv doctors , this much is famous ; that against sadduces , that denied the resurrection , and relyed in pretense vpon moses vvords , they from moses matter & assurāce of doctrin invented very profitably these terms . the vvorld to come : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the day of iudgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gehinnom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the valley of hinnō . the iudgemēt of geenna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these vsuall in zohar . the second death . onkelos deut. . ap. . the garden of paradise . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the tree of life : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and a feast in the vvorld to come , in the chaldy of iob. and in the lavv & prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheol conteyneth all these states being vnfolded . and because the sadduces admitted but the lavv ; as the doctors comō places also reduced all vnto the lavv : the godly doctors termed all the holy books the lavv : saned . fol. . and so the the term lavv is vsed in s. iohn . . & rom. . and for the comfort of the godly , that they dy not , but pas from death to life , they called dying a deliuerance or setting free . as in zeror vpon ex. . iosuah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the time of his deliuerance hence , &c. phil. so s. paul spaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the syriaque hath the rabbique term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very lernedly . and all this vvas bred for distinctiō of matter about sheol : because the prophets comonly vsed comon terms of the vvorld ; that the vvicked , as all be at the first , should not be trobled aboue their reach . novv he that thinketh that sheol signifieth gehenna more then heauen , vvilbe ignorant of all this , & in a vvorld or cimmerian darknes , or aegyptian palpable myrknes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the . and infernus or hell , for it vvill as vvell catch a d. in babish infācy for diuinity . and this much for the ebrevv doctors fom vvhom the apostles haue full many an hundreth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or membre of speah plain by conference vvith them , othervvise vnexplicable . novv let vs consider the heathen greeks , as the heathen lend the apostles theyr vvords to teach them life : and as the prouidence of god vvas vvonderfull gratious in giuing to macedonians . yere raign ouer . kingdoms in the north , & in all the south ; that from the vvest , greek should go over all the vvorld by the apostles tymes . and before great alexander god gaue grecians such svveetnes & vvhitenes and vvittines of speach , that to this day , they beare svvay over the vvorld : & . vvere still specially studied at the first over the vvest . such as knovv not their vse for the tabernacle of the nevv testament , vvill build in quirks of latin distinctions , being as silk vvorms thred vnlavvfull , as from vnclean vvorms . the vniuersall concent of a tongue spred ouer many nations , & the chiefest and most ancient next the ebrevv , ancient vvith the eldest bred at babel , & largest in vse , such consent and concent vvilbe holden of force vnuincible : against vvhich yf the creed had ben penned for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the peruerting of an vsuall term had more hindered then any difficulty in the mysterie of redemtion shake avvay the careles & contemtuous . as to speak in a language othervvise then any that euer vsed the language for an hourely matter , that must needs argue the full extremity of all badnes and brainles folly . amongst greeks for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as for all greek popular maeonides that best knevv the old greek of all countreys of cittim , & elisa , & hath bene follovved vnto the apostles age , and of them for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as i counted ) & for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubtles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & infinitely , this old poet is vvorthiest to come first . and in him old nestor y. old , vvho vvould , setting curiosity aside , speak in simple antiquity . from his mouth flovveth an oration svveeter then hony for this matter , for he hath the very phrase of our greek creed : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thus he speaketh before the nobles of graecia for the comon passage of the vvorld , in souldiers slain : iliad . eta : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . warre shed their blood : but their soules be gone down to hell. old nestor speaketh as iacob , iob , anna , dauid , ezekias , the comon terms of death . and yf the church of pylos had vsed his phrase in any other meaning , yong mē & mayds , old men and babes , vvould continually haue stumbled to more danger then vvant of battlements to the rooff of an house , & vvant of couering to a vvell vvould haue caused in iudea . and he that commaunded plain matters of comon discretion vnder then requireth greater heed-taking for soules , that no pachadh , ●or pachath as esay and ieremy speak : no grin nor spring be ●ayd in soules vvay : nor any thing spokē in corners of speach vvher the simple vvould trip and be entrapped . i commend not our doubtful vsage of hell : but seing a thing don cannot be vndon , i shevv that the trap must be looked vnto . your g. vvho say the q. vvill not haue the translation amended , as though the realm had giuen her auctoritie for atheisme , your g. must ansvvear , vvho your self being entrapped vvill burn to entrap others , you must ansvver for the cōtinuance of the stumbling block . and but that you hould back from the learned nobility epistles , as though your bare latin vvere comparable to all their lerning , or your care for the realm comparable to theirs , so many nobles had removed the blocks much avvay by this time : & they all vvith all their attendants vvould haue persvvaded or suaded at the least not to sindge any more for love of gehenna to be a lodging after a soule is commended to the faithfull creator , then ananias , azarias & misael , lost of their hayr for the idol of chaldy religion , against vvhich not for vvhich they gave their bodies to the fier . and thus yf you vvill try lerning by antiquity old nestor vvill tell in vvhat sense argiui vvould vnderstand the creed euen at the first sight : & befool the penner yf by any other sense he laid a snare vnder terms of a knovven & solenne meaning . novv that one svvallovv make not a summer : you shall haue more not svvallovvs , but soules svvallovved of death in this phrase . andromache hectors vvife & s. paules cuntrey — vvoman of cilicia , she speaking of her seauen brethren kild in one day by achilles saith : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as tarsus spake greek so did the rest of cilicia , or at the least fomer knovving all their maners of tongues vvould bring for a q. the chief dialect : & yf s. paul had sent thither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any other sense , the vniuersity of tarsus ( great lernd thence arose ) vvould haue said : athens had not so great occasion to say that for the resurrection you brought strange things into their eares : as vve have for your article of going to liuels lodging : vve speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all that dy . are you appointed to teach vs nevv greek ; and to build a nevv babylon . our mindes may admit nevv lavves ; but not nevv languages . to this absurditie your g. should bring the holy apostle ; vvho yet knevv tongues better then all corinth , & greek , excellent vvell of a child . and he that knevv hovv milk is for babes , vvould neuer giue an article of plain vvords for a meaning neuer heard , and vnpossible to be proued : and neuer disputed in scripture . novv for tro as or tiras , hector to his vvife speaketh of the phrase more fully , vvhen she desired him not to hazard his life : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here tiras nation speak , that all once come to the vvorld , must be sent or go to hel in the creed term . and maeonides him self , he spake in the same sort of hectors soule : vvhen achilles killeth him : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . his soule fleeing out of the body went to hell. and this cometh in homers ovvne phrase : vvherin he cōteyneth the maner of the dialect of smyrna , rhodos , colophon , salamis , chios , argos , athenae , vvhich all chalenge him to be their countreyman . novv the revelation had made smyrna astonished , yf 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had ben in any other senses then homer and their countreymen spake : as the placing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 later , shevveth also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conteyneth not a more greuous state , but the later terme expoundeth the former : and in your g. greek smyrna had ben at the vvittes end . but in homers language and the apocalyps style they vvould assure them selves of a fixed sense , for a soules leaving of this life , and having a continuance in the other vvorld : even as orpheus hath it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and archilles in phthia speakes in the same tenour , a patron of playnness , vvho hated a man like the gates of hell , vvho vvould have one thing ready on his tongue , and an other closed in his brest : thus he speaketh , as for s. mathevv and ezekias . i did glance at the matter before . thus tethys sonn uttereth his plain hart : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in comparing homer vvith the bible , vve may see that to be most true vvhich the talmud and talmudists cite infinitely , thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lavv speaketh according to the tongue of the sonnes of adam . novv if the penner of the creed had gone from the maner of all the bible and of adams sonnes , it hath ben a cursed vvork . and thus homer telleth vs of a great part of he vvorld : vvhat they vvould say ought to be meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yf the teachers meant plainly : as they must do yf they came from god. vve may here a litle digresse to other nations , and the ground of divinity , & after come fresh againe to homer , & his folovvers . the aethiopians meaning i shevved from their translation that they put death for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & sheol for death . and so did the . in es . . so all the south about the apostles age ( of such great antiquity they hold their translation , and part to be the apostles ovvne vvork ) all the south , all of the old vvilbe against you . as for the syriaque they take sheol stil as the ebrevv , & in their tongue our l. spake , & it is the tongue only vvhich the nevv testament calleth ebrevv . though academiques call the prophets tongue by that term . so our lords example , vsing syriaque as the vvorld then did vse it , shevveth that his apostles vvould vse greek as the vvorld then did vse it . as vve see not onely for vvords but also for matter that they never give any lavv for maners but agreable to the heathens native light planted in their harts at their coming to the vvorld : kindling that vvhich corruption had quenched ; & so their terms for vertues and vices they take them from euripides , plato , aristotle , demosthenes & such , & not a litle from homer . and for faith , s. paul telleth touching his difference from his nation that it stood then onely in this , that christ vvas to suffre : and being the first that riseth frō the dead , should shevv light vnto the vvorld . this he maketh his difference from the nation . all other poincts of divinity and the ecclesiasticall discipline terms , i dare vndertake to shevv from maymony & the tvvo talmudes : even the phrase of loosing & binding , in the making of a d. absolute by the sanedrin , vvith imposition of hands . so the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is their ordinary for the bishops of every congregation , infinitely vsed . as the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in s. paul is iust as in the . in moses , the kings , the prophets and nehemias , aud in ester in some editions : vvhence your g. should have fetched the signification of it . and as our l. repressing the sonnes of zebedy , deeming that his kingdome should be vvordly , telleth the difference , that kings of the vvorld commaund vvith absolute authority : dealing in plain matters knovven to the natural man for comon profit : but they his scholers to teach divinity should be servants : dealing in matters beyond comon affection or the natural mans reach , & hardly taught vvithout infinite service and patience : vvherin as moses and paul compare themselves to nurses cherishing the children , so all divines must be servants carying by doctrine vnto christ , and not by cerberus iaylourship make themselves slaves of satan , pharaohs over israel : and not the horses and charets , in eliahs sense ; so also the ebrevves have the same very phrase of service , in all that governed in divinity ; and namely of moses : hovv he spent . yeares in pharaohs court : . yeares in sheepheardy ; & vvas a servant to israel . yeares : shemoth rabba , in like sorte d. kimchi vpon chron. . shevveth that david might not appoint one of the sacrificers above an other : not so much as to appoint vvho should be first ; but committed the lots to god. and the high sacrificer had no auctority over others by his place : not so much as to be of the sanedrin for his office , vnlesse further lerning did commend him . and as s. peter commaundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so ther is an expressed lavv for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the seniors in these vvordes , in maymony tom. . haleca sanedrin per. fol. . of the later editiō & lesser vol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so yf your grace vvould knovv vvhat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified and vvith conscience have handled the matter , you might best have knovven yf you had framed your study at the first to the ebrevves maner : to have knovven moses languages , and the hebrevv doctors calling of him to comon places : and hovv all the nevv testament is framed to those comon places : & vvilbe never othervvise so clearly vnderstood as by that course : being bent to allovv the former good & to dash the traditiōs popelike of the pharisees . the greek tongue vvould have told you , even in the first chapter of genesis in adam before his fall , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified not a tyranny but a most lavvfull & synles government : and again , the ps . . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvherof are cited aboue . times of the holy ghost in the nevv testament , vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of christ . the greek tongue vvould have kept you aright for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mat. . that they are all one vvith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luk . . in the greatest benefactours and enrichers of the kingdomes called for theyr desert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the people , rejoycing in theyr government : and the rule or canon that sanedrin or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as s. paul . tim. . translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from ester ) this vvould have kept you from perverting the tongue , and marring all divinity & discipline . you feign that our l. condemned heathen rulers . mark vvhither you rush . so the zebedeans should have no represment : but all might hold the iudaisme of rambam tom. . fol. . that messias kingdom shal be pompous in israel : so our l. might by heathen lavves have bene blamed fully : vvhich god forbid . so the iudaisme that israel might obey no king but of israel , had bene confirmed by the gospel , against rom. . so all kinges should need a pope to overrule them : so our l. should have made a lavv against comon experience : vvhich hath gods auctority . see then hovv you run : missing of the ground : not knovving the greek tongue by vvhich the nevv testament must be expounded : ( as all ievves vvill graunt & require for the vvords ) & for matter may in no case bring any nevv article : but as paul hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dan. . most exactly translated , in his article of difference having the exact propriety on his side : so still articles of the creed must haue such exact playnes that all vvicked may knovv vvhat they mean no lesse then the godly : and all godly children seaven yeares old , may clearly take them in the right meaning . your g. is blamed in print , as i vvrot vnto you , in this case vvhich i vvill shevv briefly . a certen learned man , better learned then yourself , as it seemeth by his overreaching of you , vvas greatly grieved , that you played the rex in taunting of him , and yet not the rex properly : fatherly mildnes should be in a king , and all modesty : you vvere to sharp vvith him vvithout reason in checks as he thought from your ovvne auctority . thē he told you that you ought not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then you replyed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified a tyrannical government : thē he rejoyned that of christ it vvas spoken in the ps . . and he hoped that you held him to be no tyrant . your rebutter vvas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thus . and do you allovv the . greek ? good my l. dare you dissalovv that psalme for greek , vvhose very syllables the holy ghost citeth to the ebrevves to dravv all unto christ , & in the gospell in parcels & times above . at the least ? besides my l. many an hundreth thousand times doeth the apostles style expresse ebrevv in the . peculiar maner : that you can hardly find five vvords together vvherof four be not in the . and yf the . greek be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vvhence vvill you expound the nevv testament . thus your grace befooled the very rock of our salvation , and vvere accused to the lords for vvorking the eternal shame of our nation . yf the papists charge vs that the chiefest preferred scholer in england knovveth not one line of the nevv testament , nor one vvord from vvhat auctority to vvarrant a translation , vve may be thought the most brutish & senseles of any nation vnder the cope of heaven . and dare you burn for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that gehenna is meant by it : not knovving the sepuuagint : and lesse heathen greek ? it is no marvayl that you accused my studies to the q. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seing you have no fansy to any greek in the vvorld : that for greek or ebrevv can not speak to one vvord of either testament , by former greeks , & auctours authentical to ievves , vvhat may constantly be affirmed these four vvords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my lord vvhēce vvould you expoūd them . the general greek by peculiarity of matter maketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propre tenour of meaning , so that general greek must be knovven , and yf in heathen sense it can not stand , then the . and imitation of the ebrevv phrase must be considered . and the grace of a vvitty vvriter handling matters of diverse kindes , standeth , ( in plain matrers ) in equivocation of a term serving all his purposes . so in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhether generation , or kindred , or story ought to be meant , the matter vvill tell . neyther the house of salomon nor the house of abiud belongeth to the generation of christ . neither vvas that s. mathevves purpose but he shevveth frō vvhat old promesse from god to abraham to give him canaan david vvas a king there , and salomons house : and the enheritance came to christ ; vvhom herod therin feared : and therefore sought to kill him . and to that end he shevved the roll of the kindred , not of the generation of iesus christ . the speach serveth most vvittily also as a proposition to all the gospel , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gen. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth story . vvithout the . these four first vvords could never be vnderstood . so your g. vvould make our nation a vvonder of the vvorld , despising the . vvhose skil for applying heathen greek first to ebrevv true divinity all the vvorld admired : & the holy ghost through the nevv testament continually celebrateth : that vve have a threefold thred , the nevv testament , the . & the heathen . and he that cannot handle all these three is not fit to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and here i appeal vnto al the realm hovv fit you vver to repressmine epistle for translating the bible ; vvho your self knovv not so much as one vvord of the greek testament , frō vvhat auctours it hath certenty & lesse in the old . but i vvill novv leave both testaments , & regress to the creed , penned for the simple heathen in the very phrase vvherin they nourished the immortality of soules in mention of death , that men should not be thought to dy as horses : but to have an other vvorld : hovv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the creeds phrase vvas infinitely in speach among heathen in the septuagintaes sense , & the rulers of divinity : & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth but the vvorld of the dead , vvher immortal soules cōtinued . in homers odysseâ in lambda vve have a vvhole book for the vvorld of soules vntormēted , but continuing togeather . in the fable the substance of trueth must be imbraced , that iapetionidae rightly taught the soules immortality in an other vvorld called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & termed death , to the soule immortal : a descending to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hell. thus of tiresias vlisses vvho vvent thither speaketh ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soule went into a chamber within hell. and the mother of laertiades geveth him a general rule that vvhen bodies dy , then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and of oedipus mother he sayth , hovv vvhen she died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so agamemnon complayneth that clytemnestra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vvould not so much as shut his eyes vvhen he vvent to hell , to the vvorld of soules . in the same sorte aeacides spirit asketh vlissen hovv he durst come to the vvorld of soules , to hel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this distichon standeth as a dictionary for hades , vvhat place it is , against vvhich yf the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had gone , it hath bene a skoph to hellas , and had hindered all the proceeding of the gospell . but the creed vvas penned vvith all circumspection : that vvhen some arian objected basenes that christ vvent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gregory nazianzen ansvveared that thence he brought soules to the body : but they vver just soules : therfore by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the comon lodgment of all soules , vnjust and just . and so eustathius bishop of thessalonice expoundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the lot of all that dy , admitting homers phrase ; on vvhom he commenteth hovv all greeks after him speak in his kind . and this much for homer : of others the rarer may be cited : the comon are in all hands . anacreon hath not much , yet he hath in comon ra●e : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . simonides the vvittiest despising lifes shortnes and vanity telleth among other sundry vanityes vvhat riddance vvar maketh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and as in melanippide god is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the bishop of the immortall soule : so ibycus of the soule saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for love of painful vertue achilles and aiax vvent to hell. litle of sappho and ibycus , as of the last cited , came to our age : a fevv lines : yet both make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 theyr end : both vvorst and least fearing punishment . tragiques are infinit in this : and euripides beginneth here : defining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in his very first vvords : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and lycophron that of purpose studied for hard langage , yet here in he could fayn non , but must take for the vvorld to come , the comon : and in one tragedy ten times runneth on hades hovv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for athenaeans comōly , their epigram of slain vvil serve , for isaeus , aesch . dem. &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they made hel their common game . by hippocrat . cous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and for the septuagintaes age menander telleth hovv greek vvent then : vvho thus speaketh of the dead to comfort one mourning . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one sense plutarch fitly ioyneth aeschylus vvith an other . aeschylus sayth : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . men are not well aduised that hate death : which is the best medicine of all euels . in plutarch one ansvveareth : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , o death d of physique come . for hell is the onely hauen of the earth . having haiden my helper i feare not shadowes . for further auctors extant in plutarchs time all of one mynd , plutarch comforting his frend vpon a godly sōnes death , that he vvas in hell , & therfore in good case , and citing pindarus , plato , & others many , and as to one of hys mynd , for the term hades he may be as an vvhole library . and for plain sayings that they meant ioyes of high degree to be in death pythagoraes golden verses conclude that : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the same vvas their general opinion , and not propre to the samian philosopher our old cantabrigiā . sophocles vvho sayth in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he is better at case that is in hell , then sick past help . the same elsvvher telleth that they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are dead . and so spake latins . scipio vvent by tully , as all , to inferos : yet had his place in heauen . leonidas in herodotus harting . against xerxes army , told that they should sup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud inferos , by tully . the argument aymed at a better case . novv hovv did the heathen term the place of torment ? for that , plutarch citeth plato : & he , homer . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the iayl. homer is vvonderfull herein : & teacheth that our old father iapetus very carefully deliuered to his posterity the true religion , of the creation and of angels fall & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin deceauing man. and it is no lesse marueyl that the holy ghost by s. peter calleth homers vvords from the fable vnto iaphets trueth . thus iuppiter threateneth his angels disobeying , to cast ech into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the comment ry & prose term , black tartarus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i will the disobedient into black tartarus cast where ther is a black dungeon vnder the earth . wher be steel gates : and a floor of brasse . as far beneath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hades as heauen is from the earth . so the prison is tartarus : the rest of all escaping prison is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . moreouer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chain that can hold all nature fast , is in homer , in the same speach . vvhen s. peter telleth hovv god condemned the angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he taketh all the vvords from homer and his prose commentary , calling the fable to an old trueth . and seing the highest so cometh dovvn to the capacity of greeks dravving them euen by their fables phrases vnto the trueth : vve may be sure he vvould neuer thrust into the creed , a speach against their vniuersal iudgement . none may say that the h. gh. knevv not homers phrase : and reason telleth that profitably his place is touched , and nothing falleth out by chaunce . therfore s. peter vvas directed by gods vvisdome to temper his style to the heathen capacities euen in their fable : as , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in plutarch : fables touch the trueth . so for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 syn : she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : sin , the eldest daughter of the spirit , maketh all men sin . and in this speach agamemnon confessing his sin to achilles , sayth that not he but sin vvrought achilles iniury . in lydia the poët lerned ebrevvish greek : and much matter harping vpō trueth . the heathen vvould soon beleue that it passeth mans capacity to knovv vvher soules be tormented : but that god keepeth them in chaynes of darknes by his povver , their ovvn speach vvould soon make them vnderstand that . the rabbins from the creation-story speaches before all ornaments came to be made , vvhen yet darknes vvas vpon the deep , call the place of torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the graue is also called by that , once in paul. but in speach of the damned & of soules , it signifieth the place of torment . as in zohar . gen. . v. . the ievves so spake , the deuels vsed the same term luc. . . vvho desired the lord that he vvould not commaund them to go into the pit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the syriaque folovving the rabbique term . and in papistry dravving to the lake burning vvith fier and brimston , as dauid ps . . closly noted from gen. . eternal destruction , the keys of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a speach allovved by god from the comon maner . vvher this abyssos or deep pit lyeth , ( that they lie in a deep dark fiery dungeon , and yet are sene of the holy ) vvisdome forbiddeth to serch . the ievves from esays last verse , place it in the high , in cether malcuth , page . vvith astonishment at gods counsell , that ioy & torment should be so near in place . the phrases of abrahams bosom & the epicures flames are in the same tenour : luk. . and so in ap. . all that haue the mark of the beast that pretendeth the hornes & auctority of christ they shal be tormented in fier & brimston before the holy angels & the lamb. novv vvhosoeuer vvill burn in defence of this position . the humane soule of christ vvent to gehenna , he therin hath the mark of papistry : therefore , yf he burn for gehenna he shall burn in gehenna , and before the throne of the lamb for euer & euer . vvhere torment shal be , i determin not , nor your g. i trovv . and that is no part of our difference . but i novv dispute onely of the speach . your g. seeth hovv god speaketh , as greeks & ebrevv schoolmen , that no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could euer haue taken place : yf none might deale vvith ruling for diuinity but such as had spent their age in the tongues of both testaments : vvhose paynes vvhen bare latin can persuade princes & counsellers that they be but fansies , & curious quirks , it is no marueyle yf such turn auctority against the fayth vndertaken to be defended . and novv i vvill make an end. i haue shevved hovv for your g. good , that you should not burn for gehenna , lest you burn in gehenna , i handled this cause : being certefied that your tongue , vvhich could say , ( as you knovv hovv i accused you to the ll. ) that yf i vvere so highly preferred as you all the kings of christendom could not rule me , this tongue vvould embreath matter into the q. eares that the ll. promess to stay me from going to the king of scotland should be no better then yf it had bene vvritten in the vvater . this i did knovv full vvell : & vvas nothing amazed at your most mōstrous iniuries . such good experience i had of your g. i defended your opinion for the certenty of daniels . yeres , the comon opinions vvhich you dayly allovv in your bibles . the matter vvas most needfull to be taught euery child . and your auctority vvas a defendour of the trueth , though your lerning savv nothing vvhat you defended . d. r. & i chose you vmpier : i shevved you arguments vvhervpon a child vvovld determin aright . m. mulcaster , the best lerned in the vvorld in his ovvn conceit , reasonably in heathen greeks in deed , he instructed you , & returneth after ix . monethsa full discours of your determination : and most high speaches in commendation of my poor self . tvvo good scholers moe from your g. told that you had determined . yet you could condemn your self , the q. and all the realm to vvork the hinderance of my employment . m. kuph skophing me , you the q. and him self yf he be of any religion , the merchant told certen merchāts hovv your g. vvrote to d. r. that you vvould tell my narrand to the q. that you vvere not of my mynd : and that i die bely you . all this vvas told me , my l. yet to do you good , & to keep your g. frō topheth , ( es . . vvhich speach spoken of vvicked perishing deuotels for euer , the rabbins lernedly turn to eternal flames name , though outvvard destruction vvas only then in the prophets argument ) to keep your g. from topherh , from gehenna , frō the keyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to do you good after m. kuph playd the koph vvith you and the q. to condemn the allovved religion true , . y. currant novv , in the geneua bible , & thēce dravvē to your bible vvhich the q. vseth in her chappell , i vndertook in london the opening of the q. religion for our l. his soule going dovvn to hell , by heathen phrase to the vvorld of soules ; by hebrevv schooles to paradise ; by their distinct speach , vp to heauen ; nostri sic rure loquuntur . yet you in speach to the old l. treasorer made this a bar , to hinder the high coūsel of the realm to cause any one farthing of recompense for clearing daniel for both his tongues , & for heathen comm enting on him vvhom they neuer savv , to make the hardest book in the vvorld as clear as any in the vvorld . vvord vvas sent me to be myne ovvn choser : i leaue the choise to the q. she by your grace choseth me neuer a peny : and aduentureth her eternal state on this that she vvho gaue ful many an hundred thousand pounds for court seruice that required no great art , ought not to giue one farthing to him that shevved in fevv sheets the vvhole frame of scripture , vvith heathen and tvvelue the hardest kind of studies : & again particulerly opened daniel , shevved , for his tongues east dialects the hardest and for his prophecies heathen plainly recording most propre euents of his vvords . vvhen i pleaded vvith my old l. treasorer , vvhy the ll. vvould stay me from going to the king of scotland & not perform promises at home : he sent ansvvear , that he vvas sory : and said that your g. hindered : for that i vvrote that you had determined , as i taught , that the time vvhen christs should die & end mosehs policy vvas certain in daniel in vvords past reply , that is because i defended the q. religion , and vvords sold to the people in copies infinite & dayly open in the church , the most reuerend father the archb. of canterbury for defending the q m & his g. hindereth all the temporall lords to procure any farthing recompense to one to vvhom they sent vvord , that they held him inferior in diuinity to none , vpon expounding daniel to their contentment . and vvho vvould euer beleue that an archb. should euer be caught in such dealings knovven ouer an vvhole kingdom : that you cannot deny one vvhit of all this . m. liuely novv confuteth me : as one ieninges of vlissing a bad linguist bragged : vvhom i am sure your self vvill condemne of extreem badnes for a doeg : & a slanderer most impudent . to spare him i vvill vvrite vvhat i blame in his dealings , that you may reproue him openly : that i need not to vvork him eternal disgrace . and for m. liuely , determin novv vvhether he confuteth the q. and you , or me . by the g. of god he shall find my pen the tongue of a svvift vvriter , yf he medle vvith me in any mayn poinct vvher the q. and yee most rr. ff . be disseu oured from my opinion . but no vvit vvill suffre me any more to defend your g. vvho are cōvicted past all denial , to turn against your self to do me mischief . yet , though such dealings vvere foretold , after m. samford told me that you told him you vvould burn in this opinion that christ descended to gehenna , i endeuored to saue our archb. from dravving the realm after him to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though i knevv hovv : inuitum qui seruat idem facit occidenti . yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the best counsel is stil to defend the church . novv your g. turneth the q. auctority against her ovvn oth : in the most sauage sort that ever i heard of . vvhat man of comon modesty vvould stir against a scholer bidden to chose his ovvn preferment , before his full ansvver , vvhen he demaunded either leaue to leaue the q. or employment ? leaue vvas denyed . employment vvas promised . vvhen of a di lēma a trilemma is made , the maker vseth not reason . i am sure you neuer read of such monstrous dealings . and in all this vvhen i charged your g. in a priuate letter that you manyfoldly turned the q. auctority to atheism : and left it vnto your choise vvhit her you vvould rest or stir : you sent me vvord that you vvould do any thing for me , yf i vvould but acknovvledge those that vvould be my frends . and vvill you rush to gehēna because i vvill not rely vpon you ? & vvill you vse the q. autority to atheism to force me to rely vpon you ? b. elmer told you that some thought your title and reuenues might be vsed to singular good vse for the church : vvithout auctority of ambition to be relyed vpon . i could haue liued next you all my life : & neuer begin iniury : yeelding honour in reuerence , that you could haue no cause to complain . the meanest should neuer haue said , that in stead of learning i pressed him vvith auctority : for a square cap to a roūd head : or for not vvearing vvhite linen afore god and his angels vvher black cloth by custom is more sage ▪ nor for not crossing in baptism most heauenly in plainnest sort . d. abraham rubens case telleth that the church needeth great reuenues : as novv to put forth in ebrevv an abridgement of all the bible : vvhich thing the b. of london might haue done , but for you , bent i cannot tell hovv . vvho but you vvould haue resisted the ll. promise vpon a poinct of no sense : that i sought not to you ? i sought to none of them all . all saving you shevved them selues singular honorably affected . yet your g. durst resist the decree of the sanedrin , as not knovving deut . and you resist in the strangest sort that ever i heard : sending one to counterfait his name , as to catch a iesuit , then to rush into other mens houses : then a constable and a pursiuant ; and to offer forty marks to tell vvher i vvas : and all this to come to keep your cold empedoclean g. from leaping into burning aetna . hovv did you vse rich codder mastres hiddes man : to make the q. autority as a dotage ? you cite him before the high commissioners : and vvhen he appeareth you haue nothing to say to him . then at your hall fier he saith : my lords g. should be ashamed to misvse m. br. thus : he is better learned then he . thus it pleased the poor servingman to speak : he heard a d. in my lady of vvarvvicks chamber report d. r. censure thus . ther is so much in n. as can be in a man. that made him so speak . i report not this as glad that men so speak of me . for as none of your house can affoard me a good vvord , & your self exceed against me euen to the q. in badnes of lāguage , geving them a patron and m. hutton your can. ta● man vvondred vvhat one vvilliā : and : meant to haue my commentations vpon daniel , seing they conteyned nothing but rabbinical toyes : as your gracious tongue & others make me not shrink : so neither doth the contrary stir any desire to deale any further in diuinity vvher you reign . but by vvhat diuinity did your g. put r. codder to his oth to tell vvher i vvas ? will you haue the q. to be a dog in her gouernemēt ? cā she svvear any for any but in some offense ? are you all together sold into syn ? is it an offense to clear an article by . yeares study , more then you haue taken , in vvriters currant among all men ? ys the enforcing of an vnlavvfull oth a small matter vvith your g ? to him vvhose most holy and sacred name you so prophanely contemned , vvho seeth hovv in your vvhole course you are bent to oppresse the light , vvhose knovvledg i hoped to haue made flovven over the nation , i commend the ending of our strife : & as he dallyeth not so i assure my self that the vvorld shal see you or me pay the price of misvsing the maiesty of the vvhole kingdom . finis . anno . to all the learned nobility of england . this contention ( r. h. ) vvhich i haue with the metropolitan toucheth all the realm : as the creed is vsed in all houses : wherin i labour to shew the right meaning of our lords soule passing hence . as my paynes , all that i haue bestovved in england hath bene recompensed with extremity of badnes , by the archb. his causing : so i looke that this paynes shall find no better interteynement . only frō your honours & the plain harted i looke for approbation . i beleeue that i haue handled the matter more clearly then any who before me wrote of it . all may well here consider a question in aggei , whether holy flesh yf it touch vnclean sanctifieth it , or polluteth it self : & whether one heresy in the creed be tolerable for the goodnes of the rest , or rather corrupteth the dignity of the whole : as one dead fly marreth an whole box of precious oinctment . how far the metropolitans dealing hath bene from learning , faith and comon humanity that will appear in my epistle to him self : & to what pas he hath brought the q. honour ▪ and how he began this coyle to defeat my recompense for comentations vpon daniel , that wil be made knowen by some of your honours to the rest , without my declaration . i seek no further revenge but this that i may have the q. quiet leaue to forsake her kingdom : to take a course among strangers for passage of my yeares few & sorowfull that are to come : which i hope shal be more to myne own comfort , then those which i haue spent vnder the q. of whome i had great promises tvventy yeares together : to hinder me from vsing other kingdoms benefit : but the strangest recompense ( when i was bid be myne own chooser , & referred the choise again to her highnes ) that euer hath bene heard of . i will make no pleading : but refer all to him whom she tooke to witnes as she looked to be saued , that she would bestow all the commodityes of diuinity to best desert . she relied vpon the metropolitan : but regardeth not how god will regard such a post . how i accuse him you may read : & more for hindering the good of the bible according to the tenour shevved to your honours . therin he may soon win a victory : seing the matter is of so great difficulty that it requireth as great study as any hath vndertaken this yeres for the text of both testamēts , & besides the help of all the learned of a kingdom : all being directed to grounds manifest ; here a metropolitā may soon hinder : but i am affrayd while the nation beareth soules to be saued the like offer wil not be again . his g. wil not fīd many in the world that sēsibly defēd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the ebrew text . vvhile some of his aduaunced teach that the text is corrupted , the pope is sure of the other part of the dilemma : that the church not the word must rule . a sensible reason of margent readings had bene worth thākes : how they note exactnes not corruptiōs . so the shewing how this : adam liued . & begot seth : vvherin moses omitted . y. this note being admitted , disanulleth all moses autority . seuerall hūdreths . and any one marreth all : this also had bene worth thanks . his g. neuer read two that yelded a plain reason whēce that difference frō the ebrevv sprang : vvhēce graecia , aethiopia , arabia , moscouia vtterly de spise the ebrew text : and some papists too . also our bishops missing for , yeres . make moses mother . yeres old at the least when she bare him : and infinitely corrupt all the bible . this should be amended and not concealed . these amendements and other full rare poincts deserued some thankes . but i cōmēd thē to your honours care . my poore good will was ready : to haue wrought so much that the bibles in english should haue ben the glory of all diuinity of the west . now i deem i shall neuer deal that way : but for some small parcel : as time fleeth and cannot be reuoked . your honours and the whole nation i commend to god : not minding euer to medle wher strēgthening of the present religion is an haynous crime , and saving from gehenna , is persecuted as an haeresy . as your honours vvil be sory that this hath fallen out : so in the next parlement ye may take order : that no bishop shall haue auctority but for receauing of his reuenues : vnles he can read and translate both testaments . how great hinderance his g. hath wrought it would make any hart sick to bethink : & it is better to be buryed then to be told . least further harm proceed from such : i wish preuētion for the nations good : though i look for litle to my self . your honours most willing to haue bene employed for the churches good : hvgh brovghton . errata , in some copies . in the preface . page . a. line read . speach . ibidē line read first . pag. . a line read this . ibid. line . read . vvhich . so els where . page . a. line read . a calling . in the treatise , page . line . read haleth . page line read his . and kingdom . ibid. line read . then . page . line and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. line . read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page line . read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page line read . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. l. after ( clay ) adde that is here , & from this earthly tabernacle , page . line read a going . page line read bear. ibid. line read shadovv of death ? page . line read . page line read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page line . after ( as ) adde that apoc. , the comon to all dead , page line read redemer . page line after ( trueth ) adde , to abādon your errors . ibid. line read proposition . ibid. line after ( iew ) adde and that ansvvere vvas returned . ibid. line after ( meaning ) adde or daniels yeres in m livelies meaning . page line read . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page line read is seen . ibid. line read further . page line read philip . . page line . read of cim - ▪ ibid. line read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. line read speach ibid. line read contend . page line read later , shevveth ibid. line read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page line read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page line read his page line read to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. line read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page line read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. line read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. line read having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page line read commentary page . line . read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page line . read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page line read life . a serious and pathetical description of heaven and hell according to the pencil of the holy ghost, and the best expositors: sufficient (with the blessing of god) to make the worst of men hate sin, and love holiness. being five chapters taken out of a book entituled, the whole duty of a christian: composed by r. younge, late of roxwell in essex, florilegus. whole duty of a christian. selections. younge, richard. this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing y a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing y a estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a serious and pathetical description of heaven and hell according to the pencil of the holy ghost, and the best expositors: sufficient (with the blessing of god) to make the worst of men hate sin, and love holiness. being five chapters taken out of a book entituled, the whole duty of a christian: composed by r. younge, late of roxwell in essex, florilegus. whole duty of a christian. selections. younge, richard. p. printed at the charge of christs-hospital, according to the will of the donor, [london : ] caption title. imprint from colophon. copy imperfect; closely trimmed with some loss of print; print fade; print show-through. reproduction of the original in the british library. eng heaven -- biblical teaching -- early works to . hell -- biblical teaching -- early works to . calvinism -- early works to . christian life -- early works to . conduct of life -- early works to . a r (wing y a). civilwar no a serious and pathetical description of heaven and hell, according to the pencil of the holy ghost, and the best expositors: sufficient (wit younge, richard c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion a serious and pathetical description of heaven and hell , according to the pencil of the holy ghost , and the best expositors : sufficient ( with the blessing of god ) to make the worst of men hate sin , and love holiness . being five chapters taken out of a book entituled , the whole duty of a christian : composed by r. younge , late of roxwell in essex , florilegus . chap. xix . section i. t●us as the unbeliever and disobedient is cursed in every thing , and where-ever he goes , and in whatsoever he does : cursed in the city , and cursed also in the held ; cursed in the fruit of his body , and in the fruit of his ground , and in the fruit of his cattel : cursed when he cometh in , and cursed also when he goeth out ; cursed in this life , and cursed in the life to come ; as is at large exprest , deut. . so the believer that obeys the voice of the lord , shall be blessed in every thing he does , wherever he goes , and in whatsoever befals him , as god promiseth in the former part of the same chapter , & as i have proved in the eleven foregoing sections . yea , god will bless all that belong unto him , for his children and posterity , yea , many generations after him , shall fare the better for his sake exod. . . gen. . . isai. . . and . . rom. . . gen. . . , , . and . . and . . kings . , , . and . . kings . . and . . isai. . . & . . mat. . . yea , the very place where he dwells , perhaps the whole kingdom he lives in , gen. . to . chap. whereas many , yea multitudes , num. . . deut. . . & . . psal. . . even a whole army , josh. . , to . yea , his childrens children , unto the third and fourth generation , fare the worse for a wicked man , and an unbeliever , exod. . . besides his prayers shall profit many ; for he is more prevalent with god , to take away a judgment from a people or a nation , than a thousand others , ex. . , , . and he counts it a sin to cease praying for his greatest and most malicious enemies , sam. . . though they , like fools , would ( if they durst , or were permitted ) cut him off , and all the race of gods people , ps. . . esth. . . , . which is as if one with a hatchet should cut off the bough of a tree upon which he standeth . for they are beholding to believers for their very lives : yea , it is for their sakes , and because the number of christs church is not yet accomplisht , that they are out of hell . but to go on , as all things ( viz. ) poverty , imprisonment , slander , persecution , sickness , death , temporal judgments , spiritual desertions ; yea , even sin and satan himself , shall turn together for the best unto those that love god , as you have seen : so all things shall turn together for the worst unto those that hate god , as all unbelievers do , rom. . . joh. . . even the mercy of god , and the means of grace , shall prove their bane , and enhaunce their damnation : yea , christ himself that only summum bonum , who is a saviour to all believers , shall be a just revenger to all unbelievers ; and bid the one , depart ye cursed into everlasting fire , prepared for the devil and his angels , mat. . , . which shall be an everlasting departure , not for a day , nor for years of days , nor for millions of years , but for eternity , into such pains as can neither be expressed nor conceived , iude . . rev. . . mat. . . heb. . sect. . wickedness hath but a time , a short time , a moment of time ; but the punishment of wickedness is beyond all time : there shall be no end of plagues to the wicked man , prov. . . their worm shall not die , neither shall their fire be quenched , isai. . . & . . mat. . . mark . . and therefore it is said , the smoak of their torment doth ascend for ever and ever , rev. . . and . . so that if all the men that ever have or shall be created , were briareus-like , hundred-handed , and should at once take pens in their hundred hands , and do nothing else for ten hundred thousand millions of years , but sum up in figures as many hundred thousand millions as they could ; yet never could they reduce to a total , or confine within number , this trissyllable word [ eternal ] or that word of four syllables [ everlasting ] . now let such as forget god , but seriously consider this : it will not be an imprisonment during the kings pleasure , but during the king of kings pleasure : it is not a captivity of seventy years , like that of the children of israel in babylon ; for that had an end : nor like a captivity of seventy millions of generations ; for that also would in time be expired : but even for ever . the wicked shall live as long in hell , as there shall be a just god in heaven . here we measure time by days , months , years ; but for eternity , there is no arithmetician can number it , no geometrician can measure it : for suppose the whole world were turned into a mountain of sand , and that a little wren should come every thousandth year , and carry away from that heap but one grain of the sand , what an infinite number of years would be spent and expired , before the whole heap would be fetcht away ? but admit a man should stay in torments so long , and then have an end of his wo , it were some comfort to think that an end will come : but alas ! when she hath finished this task a thousand times over , he shall be as far from an end of his anguish , as ever he was the first hour he entred into it . now , suppose thou shouldst lie but one night grievously afflicted with a raging fit of the stone , strangury , tooth-ach , pangs of travel , or the like ; though thou hadst to help and ease thee , a soft bed to lie on , friends about to comfort thee , physicians to cure thee , all cordial and comfortable things to asswage thy pain ; yet how tedious and painful would that one night seem unto thee ? how wouldst thou toss and tumble , and turn from one side to another ? counting the clock , esteeming every minute a month , and thy present misery unsupportable . what then will it be to lie in flames of fire ? ( to which our fire is but air in comparison ) fire and brimstone kept in the highest flame by the unquenchable wrath of god , world without end ; where thou shalt have nothing about thee but darkness and horrour , wailing and wringing of hands , desperate yellings and gnashing of teeth : thy old companions in vanity and sin , to ban and curse thee ; the devils insulting over thee with cruelty and scorn ; the never dying worm of conscience , to feed upon thy soul and flesh for ever and ever . o everlasting eternity ! a never-dying life , an ever-living death ! which yet is but just with god ; for if thou mightest have lived for ever , thou wouldst have sinned for ever . if god would everlastingly have spared thee , thou wouldst have everlastingly hated and provoked him . what then can be more equal , then that thou shouldst suffer everlastingly ? o then bethink thy self of this word eternal and everlasting , and ponder upon it : yea , do but indeed believe it , and it will be enough to break thine hard heart , and make it relent and repent , and thereby prevent the wrath to come . it will put thee to a demur , what have i done ? what am i now aabout ? whether will this course tend ? how will it end ? what will become of me if i go on , in chambering and wantonness surfeiting and drunkenness , strife and envying , swearing , prophaneness , earthly-mindedness , and the like ? for indignation and wrath , tribulation and anguish , shall be upon the soul of every one that doth evil , and continueth therein , as the apostle witnesseth , rom. . , . o then , break off thy sins without delay , and let there be an healing of thy errours . sect. . neither is the extremity of pain inferiour to the perpetuity of it ; it is a place full of horrour and amazedness , where is no remission of sin , no dismission of pain , no intermission of sense , no permission of comfort : its torments are both intolerable , and interminable , and can neither be endured nor avoided , when entred into , rev. . . and . . and . . mat. . . pet. . . heb. . . jude . the pangs of the first death are pleasant , compared with those of the second : for mountains of sand were lighter , and millions of years shorter , than a tithe of those torments , rev. . . jude . it is a death which hath no death ; it hath a beginning , it hath no ending , mat. . . isa. . . the pain of the body , is but the body of pain , the anguish of the soul , is the soul of anguish : for should we first burn off one hand , then another , after that each arm , and so all the parts of the body , it would be deemed intolerable , and no man would endure it for all the profits and pleasures this world can afford ; and yet it is nothing to the burning of body and soul in hell . should we endure ten thousand years torment in hell , it were grievous , but nothing to eternity : should we suffer one pain , it were miserable enough ; but if ever we come there , our pains shall be for number and kinds , infinitely various , as our pleasures have been here ; every sense and member , each power and faculty , both of soul and body , shall have their several objects of wretchedness , and that without intermission , or end , or ease , or patience to endure it , luke . . and . . mat. . . and . . and . . the schools affirm , that the least torture in hell , exceeds the greatest that can be devised by all the men on earth ; even as the least ioy in heaven , surpasseth the greatest comfort here on earth . there is scarce any pain here on earth , but there is ever some hope of ease , mitigation , or intermission ; of some relief or deliverance : but in hell , their torments are easeless , endless , and remediless ; unsufferable , and yet inevitable , and themselves left hopeless , helpless , pitiless . it were misery enough to have the head-ach , tooth-ach , collick , gout , burning in the fire ; or if there be any thing more grievous : yea , should all these and many more meet together in one man , at one instant , they would come infinitely short of the pains of hell . yea , they would all be but as the stinging of ants , to the lashes of those scorpions ; but as drops , to those vials of wrath ; as sparks to that flame , as chrysostome speaks . the furnace of babel , was but a flea-biting to this tormenting tophet , prepared of old , isai. . he hath made it deep and large , the pile thereof is fire and much wood ; the breath of the lord like a stream of brimstone doth kindle it , ver. . so that it were happy for reprobate spirits , if they were in no worse condition , than so many toads or serpents . as consider , if a dark dungeon here be so loathsom , what is that dungeon of eternal , of utter darkness ? if material fire be so terrible , what is hell-fire ? here we cry out of a burning fever , or , if a very coal from the hearth do but light on our flesh , o how it grieves us ! we cannot hold our finger for one minute in scalding lead , but there both body and soul shall fry in everlasting flames , and be continually tormented by infernal fiends , whose society alone would be sufficiently frightful . sect. . now consider , is one hours twitche of the worm of conscience here ? yea , is one minutes twitch of a tooth pulling out so unsufferable ? what is a thousand years ? what is eternity of hell torments ? if the glutton being in hell , in part only ( viz. in soul ) yet cryed out , that he was horribly tormented in that flame ; what think we shall that torment be , when body and soul come to be united in torment ? since the pains of hell are more exquisite than all the united torments that the earth can invent . yea , the pains and sufferings of the damned , are ten thousand times more than can be imagined by any heart under heaven , and can rather ( through necessity ) be endured , than expressed . it is a death never to be painted to the life ; no pen , nor pencil , nor art , nor heart , can comprehend it , mat. . , . and . . luke . , . pet. . . isai. . . and . . prov. . . yea , were all the land paper , and all the water ink , every plant a pen , and every other creature a ready writer , yet they could not set down the least piece of the great pains of hell-fire . now add eternity to extremity , and then consider hell to be hell indeed . for if the ague of a year , or the collick of a month , or the rack of a day , or the burning of an hour be so bitter here ; how will it break the hearts of the wicked , to feel all these beyond all measure , beyond all time ? so that it is an evil and bitter thing to depart from the living god . we poor mortals ( until god does bring us from under 〈◊〉 power of satan unto himself ) do live in the world as if 〈◊〉 were not so hot , nor the devil so black as indeed they are : in hell and heaven were the one not worth the avoiding , the other not worth the enjoying : but the heat of fire was never painted , and the devil is more deformed than represented on the wall . there are unexpressible torments in hell , as well as unspeakable joys in heaven . nor will this be their case alone that are desperately wicked ; cursing and blaspheming drunkards , and shedders of blood , but of all , impenitent persons . as for instance , they who have lived in the fire of lust here , must not think much to be scorched in the flames of hell hereafter , heb. . . rev. . . and . . the detractor is a devil above ground ; his tongue is already set on fire from hell , jam. . rev. . , . which does sadly presage , what will be his portion for ever , unless repentance quench those flames ; and so of the like offenders , ps. . . rev. . . as what says the apostle ? neither fornicators , nor thieves , nor murtherers , nor drunkards , nor swearers , nor raylers , nor lyars , nor covetous persons , nor unbelievers , nor no unrighteous person shall inherit the kingdom of heaven , but shall have their part and portion in that lake which burneth with fire and brimstone , which is the second death , cor. . , . rev. . . which did they well consider , they durst not continue in the practice of these sins without fear or remorse , or care of amendment . sect. . now what heart would not bleed , to see men run headlong into those tortures that are thus intolerable ? dance hoodwinkt into this perdition ? o that it were allowed to the desperate ruffians of our days , that swear and curse , drink and drab , rob , shed blood , &c. ( as if heaven were blind and deaf to what they do ) to have but a sight of this hell ! how would it charm their mouths , appall their spirits , strike fear and astonishment into their hearts ? yea , if a sinner could see but one glimpse of hell , or be suffered to look one moment into that fiery lake , he would rather chuse to die ten thousand deaths , than wilfully & premeditately commit one sin . nor can i think they would do as they do , if they did but either see or foresee what they shall one day ( without serious and unfeigned repentance ) 〈◊〉 and indeed , therefore are we dissolute , because we do not think what a judgment there is after our dissolution : because we make it the least , and last thing we think on ; yea , it is death , we think , to think upon death : and we cannot endure that doleful hell which summons us to judgment , lam. . . deut. . . oh that men would believe and consider this truth , and do accordingly . oh that thou wouldst remember , that there is a day of account , a day of death , a day of judgment coming , heb. . . mat. . wherein the lord jesus christ shall be revealed from heaven , with his mighty angels , in flaming fire , to render vengeance unto them which obey not his gospel ; and to punish them with everlasting perdition from the presence of the lord , and from the glory of his power , as the apostle speaks , thes. . , , . jude . isa. . . mat. . . as consider seriously , i beseech you , whether it will not be worth the while , so to foresee the torments of hell , that you may prevent them : or if otherwise , will you not one day wish you had , when death comes and arrests you to appear before the great and terrible iudge of all the world ? luke . . to . mat. . , . at which time an assizes or quarter-sessions shall be held within thee , where reason shall sit as judge , and satan shall put in a bill of indictment , as long as that book in zachary ; chap. . . ezek. . , . wherein shall be alledged all the evil deeds that ever thou hast committed , and all the good deeds that ever thou hast omitted , with their several circumstances that may aggravate them , eccles. . . and . . cor. . . and all the curses and judgments that are due to every sin . thine own conscience shall accuse thee , and thy memory shall give bitter evidence against thee ; and thou shalt condemn thy self , before the just condemnation of thy judge , who knows all thy misdeeds better than thy self , john . . which sins of thine will not then leave thee , but cry unto thee , we are thy works , and we will follow thee , rev. . . and then who can sufficiently express what thy grief and anguish will be , when the summons both of the first and second 〈◊〉 do overtake thee at once ? prov. . . and when at once thou shalt think of thy sins past , the present misery , and the 〈◊〉 of thy torments to come ; and how thou hast made earth 〈◊〉 paradise , thy belly thy god , and lust thy law ; so sowing 〈◊〉 and reaping misery , and finding , that as in thy prosperity thou neglectedst to serve god , so now in thy adversity god refuseth to save thee , prov. . . to . ezek. . . when thou shalt call to mind the many warnings thou hast had of this doleful day , from christs faithful ambassadors , and how thou then madest but a mock or jeer at it , prov. . . and think how for the short sinful pleasures thou hast enjoyed , thou must endure eternal pains , luke . , . and rev. . . to . which yet thou shalt think most just and equal , saying , as i have deserved , so i am served : for i was oft enough offered mercy , yea , intreated to accept thereof ; but i preferred the pleasing of my senses , before the saving of my soul , and more regarded the words of wicked men , and the allurements of satan , than the word of god , or the motions of his holy spirit , prov. . . &c. mark . . and ( which i would have thee think upon ) hell-fire is made more hot , by neglecting so great salvation , heb. . . this is the condemnation ( saith our saviour , none like this ) that light is come into the world , and men loved darkness rather than light , because their deeds were evil , john . . now salvation is freely offered , but men reject it ; hereafter they would accept of salvation , but god will reject them . yea , then a whole world ( if thou hadst it ) for one hours delay , or respite , that thou mightest have space to repent , and sue unto god for mercy : but it cannot be , because thy body , which joyned with thy soul in thy sinful actions , is now altogether unfit to joyn with her in the exercise of repentance ; and repentance must be of the whole man . besides , death will take no pity ; the devil knows no mercy , and the god of mercy will have utterly forsaken thee . then wilt thou say , o that i had been more wise , or that i were now to begin my life again ; then would i contemn the world with all its vanities ? yea , if satan should then offer me all the treasures , pleasures , and promotions of this world , he should never entice me to forget the terrors of this dreadful hour , and those worse which are to follow , luke . . &c. and . . but , oh wretched caitiff that i am ; how hath the devil and my own deceitful and devilish heart deluded me ? an● how am i served accordingly ? for now is my case more m●serable than the most despised toad or serpent , that peris●●● when it dieth ; in that i must go to answer at the great judgment seat for all my sins , that am not able to answer for one of the least of them , eccles. . . mat. . . that i who heretofore gloried in my lawless liberty , am now to be enclosed in the very claws of satan , as the trembling partridge within the griping tallons of the ravening and devouring falcon . oh , cursed be the day when i was born , and the time when my mother conceived me , &c. job . sect. . and so death having given thee thy fatal stroke , the devil shall seize upon or snatch away thy soul , so soon as it leaves thy body , luke . . and hale thee hence into the bottomless lake that burneth with fire and brimstone ; where she is to be kept in chains of darkness , until the general judgment of the great day , jude , . pet. . . rev. . . thy body in the mean time being cast into the earth , expecting a fearful resurrection , when it shall be re-united to thy soul ; that as they sinned together , so they may be everlastingly tormented together , heb. . . at which general judgment , christ sitting upon his throne , john . . shall rip up all the benefits he hath bestowed on thee and the miseries he hath suffered for thee ; and all the ungodly deeds that thou hast committed , and all the hard speeches which thou hast spoken against him , and his holy ones , jude . eccles. . . and . . within thee shall be thine own conscience , more than a thousand witnesses to accuse thee ; the devils , who tempted thee to all thy lewdness , shall on the one side testifie with thy conscience against thee , and on the other side shall stand the holy saints and angels approving christs justice , and detesting so filthy a creature : behind thee an hideous noise of innumerable fellow-damned reprobates , tarrying for thy company : before thee all the world burning with flaming fire ; above thee an ireful judge of deserved vengeance , ready to pronounce his heavy sentence upon thee : beneath thee the fiery and sulphureous mouth of the bottomless pit , gaping to receive thee , isa. . . . and in this woful and doleful condition , thou must stand forth to receive , with other reprobates , this thy sentence , rom. . . cor. . [ depart from me ] there is a separation from all joy and happiness , [ ye cursed ] there is a black and direful excommunication , [ into fire ] there is the extremity of pain , [ everlasting , ] there is the perpetuity of punishment , [ prepared for the devil and his angels , ] there are thy infernal tormenting and tormented companions , mat. . . o terrible sentence ! from which there is no escaping , withstanding , excepting , or appealing . then , o then shall thy mind be tormented to think , how , for the love of abortive pleasures , which even perished before they budded ; thou hast so foolishly lost heavens joys , and incurred hellish pains , which last to all eternity , luke . , . thy conscience shall ever sting thee like an adder , when thou callest to mind , how often christ by his ministers offered thee remission of sins , and the kingdom of heaven freely , if thou wouldst but believe and repent , and how easily thou mightest have obtained mercy in those days . how near thou wast many times to have repented , and yet didst suffer the devil and the world to keep thee still in impenitency ; and how the day of mercy is now past , and will never dawn again . thy understanding shall be racked to consider , how for momentany riches thou hast lost eternal treasure , and exchanged heavens felicity for hells misery : where every part and faculty , both of body and soul , shall be continually and alike tormented , without intermission or dismission of pain , or from it : and be for ever deprived of the beatifical sight of god , wherein consists the soveraign good and life of the soul . thou shalt never see light , nor the least sight of joy ; but lye in a perpetual prison of utter darkness , where shall be no order but horrour , no voice but howling and blaspheming ; no noise but screeching and gnashing of teeth ; no society but of the devil and his angels , who being tormented themselves , shall have no other ease , but to wreak their fury in tormenting thee , mat. . . & . . &c. where shall be punishment without any pity , misery without any mercy , sorrow without succour , crying without comfort , malice without measure , torment without ease , rev. . , . where the wrath of god shall seize upon thy soul & body , as the flame of fire does on the lump of pitch , or brimstone , dan. . . in which flame thou shalt ever be burning , and never consumed ; ever dying , and never dead ; ever roaring in the pangs of death , and never rid of those pangs , nor expecting end of thy pains . so that after thou hast endured them so many thousand years as there are blades of grass on the earth , or sands in the sea , hairs on the heads of all the sons of adam , from the first to the last born ; as there have been creatures in heaven and earth ; thou shalt be no nearer an end of thy torments , than thou wast the very first day that thou wast cast into them : yea , so far are they from ending , that they are ever beginning . for if after a thousand times so many thousand years , thy damned soul could but conceive some hope , that those torments should have an end : this would be some comfort , to think that at length an end will come ; but as often as thy mind shall think of this word never ( and thou shalt ever be thinking of it ) it will rend thy heart in pieces with rage and hideous lamentation : as giving still new life to those unsufferable sorrows , which exceed all expression , or imagination . it will be another hell in the midst of hell . wherefore , consider seriously what i say , and that while the compassionate arms of jesus christ lye open to receive you ; and do thereafter , prov. . . &c. take warning by pharaoh's example . we in the rich mans scalding torments , have a discite à me , learn of me , luke . . &c. for he can testifie out of woful experience , that if we will not take warning by the word ( that gentle warner ) the next shall be harder , the third and fourth harder than that ; yea , as all the ten plagues did exceed one another , so the eleventh single exceeds them altogether . innumerable are the curses of god against sinners , deut. . but the last is the worst , comprehending and transcending all the rest . the fearfullest plagues god still reserves for the upshot : all the former do but make way for the last . hell in scripture is called a lake , that burneth with fire and brimstone ; and , than the torment of the former , what more acute ? than the smell of the latter , what more noysome ? chap. xx . sect. . thus , i say , shall they be bid depart ye cursed into everlasting fire , &c. while on the contrary the same christ shall say unto the other , come ye blessed of my father , inherit the kingdom prepared for you from before the foundation of the world , mat. . . which kingdom is a place where are such joys as eye hath not seen , nor ear heard , neither hath it entred into the heart of man to conceive , cor. . . a place where there shall be no evil present , nor good absent , heb. . . mat. . . in comparison whereof , all the thrones and kingdoms upon earth , are less than the drop of a bucket , deut. . . cor. . , . isai. . . heaven in scripture is compared to a kingdom for soveraignty , to a throne for preheminency , to a crown for state and majesty , to an inheritance for perpetuity , to a marriage-feast for plenty , pleasure , and delicacy , and to whatsoever else may set forth its excellency ; though indeed in these comparisons , there is little or no comparison , as i might shew you in many particulars , if i would be large : for instances in this case would be endless . there death shall have no more dominion over us , rom. . . the sun shall not burn us by day , nor the moon by night , ps. . . there all tears shall be wiped from our eyes , rev. . . there shall be no sorrow , nor pain , nor complaint , there is no malice to rise up against us ; no misery to afflict us ; no hunger , thirst , wearisomness , temptation , to disquiet us , mat. . , . heb. . . there is no death nor dearth , no pining nor repining , no fraud , sorrow , nor sadness , neither tears nor fears , defect nor loathing , rev. . , . and . . heb. . . there , o there , one day is better than a thousand ; there is rest from our labours , peace from our enemies , freedom from our sins , &c. john . . heb. . . , , . rev. . . heb. . , . sect. . unto which negative priviledges , there are also added positive of all sorts , as i might plentifully prove , but i study brevity . do we delight in good company ? what pleasure shall we take in the company of saints and angels ? in whom there is nothing but amiable , comfortable , delectable ? nothing in us that may cool the fervour of our love and affection to them . and so of all other enjoyments . as , dost thou desire beauty , riches , honour , pleasure , long life , or whatever else can be named ? no place so glorious by creation , so beautiful with delectation , so rich in possession , so comfortable for habitation , nor so durable for lasting , heb. . . pet. . . cor. . , . rom. . . and . . there are no estates but inheritances , no inheritances but kingdoms , no houses but palaces , no meals but feasts , no noise but musick , no rods but scepters , no garments but robes , no seats but thrones , no coverings for the head but crowns , rom. . . tit. . . heb. . . mat. . . . tim. . . gal. . . pet. . , . mar. . , , . rev. . , , . & . . there we shall see the blessed face of god , which is the glory of all sights , the sight of all glory . yea , we our selves shall out-shine the sun in brightness , mat. . . for if the brightness of the body shall match the sun , what will the glory and splendour of the soul be ? and yet such honour shall all the saints have . for when christ , which is our head and life , shall appear , then shall we also appear with him in glory . and he shall change our vile and mortal body , that it may be fashioned like to his glorious body , col. . . phil. . . briefly , our joy shall there be full , and none shall be able to take it from us , or diminish it , john . . and . . there is fulness of joy , and pleasures for evermore , psal. . joys and pleasures never ebbing , but ever flowing to all contentment . there we shall rejoyce ; for the pleasantness of the place we possess , for the glory of our souls and bodies , which we have put on ; for the world which we have overcome ; for hell which we have escaped ; for the joys of heaven which we have attained to . we shall have joy above us , by the beatifical vision and sight of god ; joy within us , by the peace of conscience , even the joy of the holy ghost ; and joy round about us , by the blessed company and fellowship of our associates , the holy saints and angels . sect. . and in reason , if a christian-soul in this tabernacle of the body , wherein we see but as in a glass , be so delighted to see the face of god manifested in jesus christ : if it so glads a child of god , when he can but in the least measure master his corruptions , or hath occasion to manifest the sincerity of his affectionate love to his maker and redeemer , and to serve his brethren in love ; how joyful will he be , when these graces shall be perfected , and he freed from all grievances inward & outward ? yea , if the communion and enjoyment of gods spirit , and christ in his gospel and ordinances , be so sweet here , that one day with us , is better than a thousand with the ungodly , psal. . . what will it be to enjoy the immediate presence , and glory of god our father ? christ our redeemer and elder-brother ? the holy ghost our comforter ? the angels and saints our comforts and companions ? our condition there will be so joyful , that look we outwardly , there is joy in the society , heb. . . if inward , there is joy in our own felicity , cor. . . look we forward , there is joy in the eternity , pet. . . mark . . so that on every side we shall be even swallowed up of joy , isai. . . and . . mat. . . and . . heb. . , . psal. . . as , oh the multitude and fulness of these joys ! so many , that only god can number them ; so great , that he only can estimate them ; of such rarity and perfection , that this world hath nothing comparable to them , cor. . . as , oh the transcendency of that paradise of pleasure ! where is joy without heaviness or interruption ; peace without perturbation ; blessedness without misery ; light without darkness ; health without sickness ; beauty without blemish ; abundance without want ; ease without labour ; satiety without loathing ; liberty without restraint ; security without fear ; glory without ignominy ; knowledge without ignorance ; eyes without tears ; hearts without sorrow ; souls without sin : where shall be no evil heard of to affright us , nor good wanting to chear us : for we shall have what we can desire , and we shall desire nothing but what is good , deut. . . isai. . . kings . . mark . . luke . . pet. . . john . , and . . mat. . . sect. . while we are here , how many clouds of discontent have we to darken the sunshine of our joy ? when even complaint of evils past , sense of present , and fear of future , have in a manner shared our lives among them . here we love and loath in an instant ( like amnon to his sister tamar ) in heaven there is no object unlovely , nothing which is not exceeding amiable and attractive : and not attractive only , but retentive also ; for there we shall not be subject to passion , nor can we possibly there misplace our affection . here we have knowledg mixed with ignorance , faith with doubting , peace with trouble , yea , trouble of conscience . or in case we have peace of conscience , alas , how often is it interrupted with anguish of spirit ? now rejoyce we with joy unspeakable and glorious , pet. . . but alas , anon it falls out that we need to pray with david , restore unto us the joy of thy salvation , psal. . . but there is peace , even full without want , pure without mixture , and perpetual without all fear of foregoing , dan. . . there shall be no concupiscence to tempt , no flesh to lust against the spirit , no law in our members to rebel against the law of our minds . now abideth faith , hope , and charity , these three now abide : but in heaven , vision succeeds in the place of faith : attainment in the place of hope , and perfect fruition and delectation in the room of charity . there promises shall end in performances , faith in sight and clear vision , hope in fruition and possession : yea , time it self shall be swallowed up in eternity : these are the souls dowries in heaven , where god shall be all in all to us ! now he is but as it were something single ; as righteousness in abraham , temperance in joseph , strength in sampson , meekness in moses , wisdom in solomon , patience in job ( for it is rare to find all these graces compleatly to meet in any one subject ) but then and there he shall be omnia in omnibus ; all these in every of his servants ! god shall be all in all , even the fulness of him that filleth all in all things , as the apostle speaks , eph. . . the only knowledge of god , shall fill up our understandings ; and the alone love of god , shall possess our affections . god shall be all in all to us ; he will fill up our rational part with the light of wisdom ; our concupiscible part or appetite , with a spring of righteousness ; and the irascible part with perfect peace and tranquillity , as bernard expresseth it . that is a blessed state perpetual and unchangeable . there is eternal security , and secure eternity , as bernard speaks : or as austin hath it , there is blessed eternity , and everlasting blessedness . let the end of our life then be , to come to a life whereof there is no end ; unto which the lord in his good time bring us , that we who now sow in tears , may then reap in joy , the which he will be sure to do , if we but for a short time serve him here in righteousness and sincerity . but otherwise , look we not for eternal happiness , but for everlasting misery : for it is an everlasting rule , no grace , no holiness here ; no glory , no happiness hereafter . to sum up all in a word ; there is no joy here comparable to that in heaven : all our mirth here to that is but pensiveness : all our pleasure here to that , but heaviness : all our sweetness here to that is but bitterness . even solomon in all his glory and royalty , to that , was but as a spark in the chimney , to the sun in the firmament . absaloms beauty , to that , is but deformity . sampsons strength , to that , is but infirmity . methuselahs age , to theirs , is but minority and mortality . asahels speed , and swiftness , but a snails pace to their celerity . yea , how little , how nothing , are the poor and temporary enjoyments of this life , to those we shall enjoy in the next ? cor . . yea , paradise , or the garden of eden , was but a wilderness , compared with this paradise . and indeed , if the gates of the city be of pearl , and the streets of gold ; what then are the inner rooms , the dining and lodging chambers ? the presence chamber of the great monarch of heaven and earth ? what then may we think of the maker and builder thereof ? in fine ( that i might darkly shadow it out , sith the lively representation thereof is meerly impossible ) this life everlasting is the perfection of all good things . for fulness is the perfection of measure ; and everlastingness the perfection of time ; and infiniteness the perfection of number ; and immutability the perfection of state ; and immensity the perfection of place , and immortality the perfection of life , and god the perfection of all , who shall be all in all to us , meat to our taste , beauty to our eyes , perfumes to our smell , musick to our ears . and what shall i say more ? but as the psalmist saith , glorious things are spoken of thee , thou city of god , psalm . . see rev. . , . and . . to the end . sect. . the glory of heaven , cannot be comprehended here ; only god hath vouchsafed to give us some small glimpses in the scripture , whereby we may frame a conjecture , considerable enough to make us sell all we have to purchase that pearl of ●rice . it hath pleased god , out of his fatherly condescension , to ●oop to our capacity , in representing heavenly things under ●arthly types : shadowing out the joys thereof , by whatsoever is precious and desirable in this life ; as cities , kingdoms , crowns , pearls , jewels , marriages , feasts , &c. which supereminent and superabundant felicity , st. paul , that had been an only witness , when he had been caught up in the third heaven , not able to describe , much less to amplifie , sums up all in these words ; a sure , most excellent , exceeding and eternal weight of transcendent glory , cor. . . and . . but alas , such is mans pravity , that he is as far from comprehending it , as his arms are from compassing it , cor. . . heaven shall receive us , we cannot conceive heaven . do you ask what heaven is ? faith one : when i meet you there i will tell you ; for could this ear hear it , or this tongue utter it , or this heart conceive it , it must needs follow , that they were translated already thither , cor. . , . yea , who can utter the sweetness of that peace of conscience , and spiritual rejoycing in god , which himself hath tasted ? if then the beginning and first fruits of it be so sweet , what shall the fulness of that beatifical vision of god be ? if the earnest penny be so precious and promising here ; what shall the principal , and full crop and harvest of happiness in heaven be ? so that a man may as well with a coal paint out the sun in all his splendor , as with his pen , or tongue express , or with his heart ( were it as deep as the sea conceive the fulness of those joys , and sweetness of those pleasures , which the saints shall enjoy at gods right hand for evermore , psal. . . in thy presence is the fulness of joy , and at thy right hand are pleasures for evermore . for quality , they are pleasures ; for quantity , fulness ; for dignity , at gods right hand ; for eternity , for evermore . and millions of years multiplyed by millions , make not up one minute to this eternity , cor. . . john . . the eye sees much , the ear hears more , the heart conceives most ; yet all short of apprehension , much more of comprehension of those pleasures . therefore it is said , enter thou into thy masters joy ; for it is too great to enter into thee , mat. . . neither will i any further exercise my self in things too high for me , psal. . . for as st. paul tells us , the heart of man is not able to conceive those joyes ; which being so , how should i be able to express them in words ? and yet though we cannot comprehend this glory , this far most excellent , exceeding , and eternal weight of transcendent glory ; yet may and ought we to admire the never enough to be admired bounty and goodness of god and our redeemer , in crying out , o the depth , &c. o the sweetness of his love , how unsearchable are his thoughts , and intendments to man-ward ? ( once miserably forlorn , lost and undone ) and his ways past finding out , rom. . . chap. xxi . sect. . but for the better confirming of this so important a truth , in these atheistical times , see some reasons to confirm it . as , first , if the sun , which is but a creature , be so bright and glorious , that no mortal eye can look upon the brightness of it , how glorious then is the creator himself ? or that light from whence it receives its light ? if the frame of the heavens and globe of the earth be so glorious , which is but the lower house , or rather the foot-stool of the almighty , as the holy ghost phraseth it , isa. . . mat. . . acts . . how glorious and wonderful is the maker thereof , and the city where he keeps his court ? or if sinners , even the worst of wicked men , and gods enemies , have here in this earthly pilgrimage , such variety of enjoyments to please their very senses , as who can express the pleasurable variety of objects for the sight ; of meats and drinks to satisfie and delight the taste , of voyces and melodious sounds , to recreate the hearing ; of scents and perfumes , provided to accommodate our very smellings , of recreations and sports , to bewitch the whole man : and the like of honour and profit , which are idols that carnal men do mightily dote upon , and take pleasure in : ( though these earthly and bodily joyes are but the body , or rather the dregs of true joy ) what think we must be the soul thereof , viz. those delights and pleasures , that are reserved for the glorified saints , and gods dearest darlings in heaven ? again , secondly , if natural men find such pleasure and sweetness in secular wisdom , lip-learning , and brain-knowledge ; for even mundane knowledge hath such a shew of excellency in it , that it is highly affected both by the good and bad ; as , o the pleasure that rational men take therein ! it being so fair a virgin that every clear eye is in love with her ; so rich a pearl , that none but swine do despise it : yea , among all the trees in the garden , none so takes with rational men as the tree of knowledge ( as satan well knew , when he set upon our first parents ) insomuch that plato thinks , in case wisdom could but represent it self unto the eyes , it would set the heart on fire with the love of it . and others affirm , that there is no less difference between the learned and the ignorant , than there is between the living and the dead , or between men and beasts . and yet the pleasure which natural and moral men take in secular and mundane knowledge and learning , is nothing comparable to that pleasure , that an experimental christian finds in the divine and supernatural knowledge of gods word : which makes david and solomon prefer it before the hony and the hony-comb for sweetness : and to value it above thousands of gold and silver ; yea , before pearls and all precious stones for worth . how sweet then shall our knowledge in heaven be ? for here we see but darkly , and as it were in a glass , or by moon-light ; but there we shall know , even as we are known , and see god and christ in the face , cor. . . thirdly , if meer naturians have been so taken with the love of vertue , that they thought if a vertuous soul could but be seen with temporal eyes , it would ravish all men with love and admiration thereof ; yea , if the very worst of men , drunkards , blasphemers , and the like ; though they most spightfully scoff at , and back-bite the people of god ; yet when they know a man sincere , upright , and honest , cannot choose but love , commend , and honour him in their hearts ; as it fared with herod touching john , and king agrippa touching paul . sect. . or rather if gods own people are so ravished with the graces and priviledges which they enjoy upon earth , as the assurance of the pardon of sin , the peace of a good conscience , and joy of the holy ghost ; which is but glorification begun : what will they be , when they shall enjoy the perfection of glory in heaven ? as see but some instances of their present enjoyments here below . first , if we were never to receive any reward for those small labours of love , and duties we do to the glory of god , and profit of others , we might think our selves sufficiently recompensed in this life , with the calm and quietness of a good conscience , the honesty of a vertuous and holy life ; that we can do and suffer something for the love of christ , who hath done and suffered so much to save us ; that by our works the majesty of god is magnified , to whom all homage is due , and all service too little . for godliness in every sickness is a physician , in every contention an advocate , in every doubt a schoolman , in all heaviness a preacher , and a comforter unto whatsoever estate it comes , making the whole life as it were a perpetual hallelujah . yea , god so sheds his love abroad in our hearts by the holy ghost , that we are in heaven before we come thither . insomuch , that as the fire flieth to his sphere , the stone hastens to the center , the river to the sea , as to their end and rest , and are violently detained in all other places ; so are the hearts of gods people , without their maker and redeemer , their last end and eternal rest and quietness , never at rest : like the needle touched with the loadstone , which ever stands quivering and trembling until it enjoys the full and direct aspect of the northern pole . but more particularly : how doth the assurance of the pardon of sin alone , clear and calm all storms of the mind , making any condition comfortable , and the worst and greatest misery to be no misery ? to be delivered of a child , is no small joy to the mother : but to be delivered from sin , is a far greater joy to the soul . but to this we may add the joy of the holy ghost , and the peace of conscience , otherwise called the peace of god which passeth all understanding . these are priviledges that make paul happier in his chain of iron , than agrippa in his chain of gold : and peter more merry under stripes , than caiaphas upon the judgment-seat ; and stephen the like under that shower of stones . pleasures are ours , if we be christs : whence those expressions of the holy ghost , the lord hath done great things for us , wherefore we rejoyce . be glad in the lord , and rejoyce ye righteous , and shout for joy all ye that are upright in heart . let all that put their trust in thee rejoyce , let them even shout for joy . rejoyce evermore ; and again i say , rejoyce . rejoyce with joy unspeakable , and full of glory . our rejoycing is this , the testimony of our conscience . your heart shall rejoyce , and your joy shall no man take from you , &c. so that it is a shame for the faithful , not to be joyful ; and they sin if they rejoyce not , whatsoever their condition be . the eunuch no sooner felt the pardon of sin , upon his being baptized into the faith of christ , but he went on his way rejoycing , acts . . he then found more solid joy , than ever he had done in his riches , honours , and great places under candace , queen of the aethiopians . at the same time when the disciples were persecuted , they are said to be filled with joy , and with the holy ghost , acts . . and as their afflictions do abound , so their consolations do abound also , cor. . . for these are comforts that will support and refresh a child of god in the very midst of the flames , as the martyrs found : for maugre all their persecutors could do , their peace and joy did exceed their pain ; as many of them manifested to all that saw them suffer . sect. . where observe , before we go any further , what sots they are , that cry out , it is in vain to serve god , and unprofitable to keep his commandments , as it is in malachy . . for had these fools but tasted the sweet comforts that are in the very works of piety , and that heaven upon earth , the feast of a good conscience , and joy of the inward man , they could not so speak . yea , then would they say , there is no life to the life of a christian . for as the priests of mercury , when they are their figs and hony , cryed out , oh how sweet is truth ! so if the worst of a believers life in this world be so sweet , how sweet shall his life be in that heavenly jerusalem and holy city , where god himself dwelleth , and where we shall reign with christ our bridegroom , and be the lambs wife ? which city is of pure gold , like unto clear glass ; the walls of jasper , having twelve foundations garnished with all manner of precious stones ; the first foundation being jasper , the second saphir , the third a calcedony , the fourth an emerald , the fifth a sardonyx , the sixth a sardius , the seventh a chrysolite , the eighth a beryl , the ninth a topaz , the tenth a chrysoprasus , the eleventh a jacynth , the twelfth an amethyst : having twelve gates of twelve pearls , the streets thereof of pure gold , as it were transparent glass : in the midst of which city , is a pure river of the water of life , clear as chrystal , and of either side the tree of life ; which bears twelve manner of fruits , yielding her fruit every moneth ; the leaves whereof serve to heal the nations : where is the throne of god and of the lamb ; whom we his servants shall for ever serve , and see his face , and have his name written in our foreheads . and there shall be no night , neither is there need of the sun , neither of the moon to shine in it : for the glory of god doth lighten it , and the lamb is the light thereof . into which nothing that defileth shall enter ; but they alone which are written in the lambs book of life ; as is exprest , rev. . and . chap. the holy ghost speaking after the manner of men , and according to our slender capacity , for otherwise no words can in any measure express the transcendency of that place of pleasure . only here we have a taste , or earnest-penny , one drop of those divine dainties , of those spiritual , supernatural , and divine pleasures , reserved for the citizens of that heavenly jerusalem ; some small smack whereof we have even in the barren desert of this perillous peregrination . god letting out as it were , a certain kind of manna , which in some sort refresheth his thirsty people , in this wilderness , as with most sweet hony , or water distilled from out of the rock . as what else are those jubilees of the heart ; those secret and inward joys which proceed from a good conscience , grounded upon a confident hope of future salvation ? as what else do these great clusters of grapes signifie , but the fertility of the future land of promise . sect. . true it is , none can know the spiritual joy and comfort of a christian , but he that lives the life of a christian , john . . as none could learn the virgins song , but them that sang it , rev. . . no man can know the peace of a good conscience , but he that keeps a good conscience . no man knows the hid manna , and white stone , with a new name written in it , but they that receive the same , rev. . . the world can see a christians outside , but the raptures of his soul , the ravishing delights of the inward man , and joy of the spirit for the remission of his sins , and the infusion of grace , with such like spiritual priviledges more glorious than the states of kingdoms ; are as a covered mess to men of the world . but i may appeal to any mans conscience , that hath been softned with the unction of grace , and truly tasted the powers of the world to come ; to him that hath the love of god shed abroad in his heart by the holy ghost ; in whose soul the light of grace shines , whether his whole life be not a perpetual hallelujah , in comparison of his natural condition ? whether he finds not his joy to be like to the joy of harvest ? or as men rejoyce when they divide a spoil ? isa. . . whether he finds not more joy in goodness , than worldlings can do , when their wheat , wine , and oyl aboundeth , psalm . . and . . yea , he can speak it out of experience , that as in prophane joy , even in laughter the heart is sorrowful : so in godly sorrow , even in weeping , the heart is light and chearful . the face may be pale , yet the heart may be calm and quiet . so st. paul , as sorrowing , yet always rejoycing , cor. . . our cheeks may run down with tears , and yet our mouth sing forth praises . and so on the contrary , where ( o god ) there wants thy grace , mirth is only in the face , cor. . . well may a careless worldling laugh more , as what will sooner make a man laugh than a witty jest , but to hear of an inheritance of an hundred pounds a year , that is faln to a man , will make him more solidly merry within . light is sown to the righteous , and joy for the upright , psal. . . my servant , saith god , shall sing and rejoyce : but they shall weep , &c. isai. . . indeed we are not merry enough , because we are not christians enough , because sin is a cooler of our joy , as water is of fire . and like the worm of jonah his gourd , bites the very root of our joy , and makes it wither : yea , sin like a damp , puts out all the lights of our pleasure , and deprives us of the light of gods countenance , as it did david , psalm . . and . . so that the fault is either ; first , in the too much sensuality of a christian , that will not forego the pleasures of sin , or the more muddy joyes and pleasures of this world , which are poysons to the soul , and drown our joyes , as bees are drowned in honey , but live in vinegar . men would have spiritual joy , but withal they would not part with their carnal joy : yet this is an infallible conclusion , there is no enjoying a worldly paradise here , and another hereafter . or secondly , the fault is in the taste , not in the meat ; in the folly of the judgment , not in the pearl , when a grain of corn is preferred before it . to taste spiritual joyes , a man must be spiritual ; for the spirit relisheth the things of the spirit ; and like loveth his like . between a spiritual man , and spiritual joyes , there is as mighty an appetite and enjoying , as between fleshly meat , and a carnal stomack . therefore the want of this taste and apprehension condemneth the world to be carnal , but magnifies the joyes spiritual , as being above her carnal apprehension . or , thirdly , herein lies the fault ; few feel these joyes in this life ; because they will not crack the shell , to get the kernel : they will not pare the fruit , to eat the pulp ? nor till the ground , to reap the harvest . they fly the wars , and thereby lose the glory of the victory ▪ they will not dig the craggy mountain to find the mine of gold : nor prune the vine , therefore enjoy not the fruit . they fly mortification , and therefore attain not the sweet spiritual consolation , which ever attends the same . and so much for the reasons . the use may be manifold . chap. xxii . sect. . first , is it so , that the torments of hell are so exquisite ? even worse than the pangs of death , or child-birth , scalding lead , drinks of gall and wormwood , griping of chest-worms , fits of the stone , gout , strangury , flames of fire and brimstone ? yea , are all these , and all other pains that can be named put together , but shadows and flea-bitings to it ? and are they to be endured everlastingly ? and are all fornicators , idolaters , thieves , covetous , drunkards , swearers , raylers , fearful and unbelieving persons , murtherers , sorcerers , lyars , and all unrighteous persons to have their part and portion in that lake ? and withal lose their part and portion in the kingdom of heaven , as the word of god expresly tells us ? rev. . , . and . , . how is it that we are not more affected therewith ? the only reason is , most men are so far from believing the word of god in this point , that they do not believe there is a god . the fool , says david , hath said in his heart there is no god , psalm . . they , meaning the wicked , think always there is no god , psalm . . to . and the reason follows , his ways always prosper , psalm . . to . and hence it is , that they live like beasts , because they think they shall die like beasts , without any answer for what they have either acted or left undone ; and accordingly resolve , let us eat and drink , for to morrow we shall die , as the holy ghost hath acquainted us with their inmost thoughts , cor. . . whereas if men did believe either heaven or hell , they could never so carelesly hazard the losing of the one , or the procuring of the other . as , oh the madness of these men ! that cannot be hired to hold their finger for one minute in the weak flame of a farthing candle , and yet for trifles will plunge themselves body and soul into those endless and infinitely scorching flames of hell-fire . if a king but threatens a malefactor to the dungeon , to the rack , to the wheel , his bones tremble , a terrible palsie runs through all his joynts : but let god threaten the unsufferable torments of burning tophet , we stand unmoved , undaunted . and what makes the difference ? the one we believe as present , the other is , as they think , uncertain and long before it comes , if ever it do come . otherwise it could not be , since the soul of all sufferings are the sufferings of the soul ; since as painted fire is to material , such is material to hell-fire . men may say , they believe there is an hell , and a heaven , but surely they would never speak as they speak , think as they think , do as they do , if they thought that their thoughts , words , and actions should ever come to judgment . if men believed that heaven were so sweet , and hell so intolerable as the word makes them , they would be more obedient upon earth . the voluptuous and covetous would not say , take you heaven , let us have mony , pleasure , &c. sect. . true , there are none so confirmed in atheism , but some great danger will make them fly to the aid of a divine power , as plato speaks , extremity of distress , will send the prophanest to god : as the drowning man stretcheth out his hand to that bough , which he comtemned whiles he stood safe on shore . even sardanapalus , for all his bold denying of a god , at every hearing of a thunder , was wont to hide his head in a hole . yea , in their greatest jollity , even the most secure heart in the world , hath some flashes of fear , that seize on them like an arrest of treason . at least on their death-beds , had they as many provinces as ahashuerosh had , they would give an hundred six and twenty of them , to be sure there were no hell , though all their life they supposed it but a fable . and this makes them fearful to die , and to die fearfully . yea , how oft do those russians that deny god at the tap-house , preach him at the gallows ? and confess that in sincerity of heart , which they oppugned in wantonness ? and certainly , if they did not at one time or other believe a god , a day of judgment , a heaven and an hell , they should be in a worse condition than felix or belshazzar ; yea , than the devils themselves ; for they believe them , yea , quake and tremble to think of them , as being still in a fearful expectation of further degrees of actual torments , matth. . . however , admit their lethargized consciences be not awakened , until they come into hell , as god not seldom leaves them , to be confuted with fire and brimstone , because nothing else will do it , yet in hell they shall know , there is a righteous judge that will reward every man according to his deeds ; and confess that what they once vainly imagined was but imagined . there may be atheists on earth , there are none in hell . shall make them wise , whom sin hath made and left foolish . a pope of rome being upon his death-bed , said to those about him , now come three things to tryal , which all my life i made doubt of ; whether there be a god , a devil , and whether the soul be immortal . 't was not long ere he was fully resolved with a vengeance : and so shall you , o ye fools , when that hour comes , though you flatter your selves for the present . when you feel it , you will confess it ; and when it is too late , you will like a fool say , alas i had not thought . for this is the difference between a fool and a wise man , a wise man , ( saith solomon ) foreseeth the evil ( the evil of hell , says bernard ) and preventeth it ; but fools go on and are punished , prov. . . acknowledge thy self a fool then , or bethink thy self now , and do thereafter , without delaying one minute : for there is no redemption from hell , if once thou comest there . and there thou mayest be ( for ought thou knowest ) this very day ; yea , before thou canst swallow thy spittle : thy pulse may leave beating , before thou canst fetch thy breath . sect. . but to speak this to the sensualists , is labour in vain : for their consciences are so blinded , that they ( as they think ) do believe an heaven and an hell , yea , in god , and in christ , as well as the precisest , joh. . , , , . for it is hard for men to believe their own unbelief in this case . they that are most dangerously sick , are least sensible of their being sick . a very likely matter thou believest in christ , and hopest to be saved by him , when thou wilt neither imitate his actions , nor follow his precepts . how does this hang together ? let me ask thee a question or two , that may convince thee of thy unbelief : if a physician should say to his patient , here stands a cordial , which if you take , will cure you ; but touch not this other vial , for that is deadly poyson ; and he wittingly refuseth the cordial to take the poyson , will not every one conclude , that either he believed not his physician , or preferred death before life . if lots sons in law had believed their father , when he told them the city should suddenly be destroyed with fire and brimstone , and that by flying they might escape it , they would have obeyed his counsel . if the old world had believed that god would indeed , and in good earnest , bring such a flood upon them as he threatned , they would have entred the ark , and not have scoft at noah for building it . so if you did firmly believe what god in the scriptures speaks of hell , you would need no entreaties to avoid the same . sect. . but alas , men of thy condition are so far from believing what god threatens in his word against their sins , that they bless themselves in their hearts , saying , we shall have peace although we walk according to the stubbornness of our own will ; so adding drunkenness to thirst , deut. . . yea , they prefer their condition before others , who are so abstemious , and make conscience of their ways , thinking that they delude themselves with needless fears and scruples , kings . , , , . alas , if they did in good earnest believe , that there is either god or devil , heaven or hell , or that they have immortal souls , which shall everlastingly live in bliss or woe , and receive according to what they have done in their bodies , whether it be good or evil , cor. . . they could not but live thereafter , and make it their principal care how to be saved . but alas , they believe that they see and feel , and know they believe the laws of the land , and know that there are stocks and bridewels , and goals , and dungeons , and racks , and gibbets , for malefactors ; and this makes them abstain from murther , felony , and the like ; but they believe not things invisible and to come : for if they did , they would as well , yea much more fear him that hath power to cast both body and soul into hell , as they do the temporal magistrate , that hath only power to kill the body ; they would think it a very hard bargain , to win the whole world , and lose heaven , and their own souls , luke . . men fear a gaol , more than they fear hell ; and stand more upon their silver or sides smarting , than upon their souls ; and regard more the blasts of mens breath , than the fire of gods wrath ; and tremble more at the thought of a sergeant or bayliff , than of satan and everlasting perdition : else they would not be hired with all the worlds wealth , multiplyed as many times as there be sands on the seashoar , to hazard , in the least , the loss of those everlasting joys before spoken of , or to purchase and plunge themselves into those easless and everlasting flames of fire and brimstone in hell , there to fry body and soul , where shall be an innumerable company of devils and damned spirits to affright and torment them , but not one to comfort or pity them . confident i am , thou wouldst not endure hereto hold thy hand in a fiery crucible the space of a day , or an hour , for all the worlds wealth and splendour : how then ( if thou bethinkest thy self ) wilt thou hereafter endure that , and ten thousand thousand time more for millions of millions of ages ? look rev. . . and bethink thy self , how thou wilt brook to be cast into a doleful disconsolate dungeon , to lie in utter darkness in eternal chains of darkness , in a little ease , at no ease for ever and ever . canst thou endure to dwell with the devouring fire , with the everlasting burning . sect. . wherefore let me , my brethren , beseech you not to be such atheists and fools as to fall into hell before you will fear it , when by fearing it , you may avoid it , and by neglecting it , you cannot but fall into it . what though it be usual with men , to have no sense of their souls till they must leave their bodies ? yet do not you therefore leap into hell to keep them company , but be perswaded to bethink your selves now , rather than when it will be too late , when the draw-bridge will be taken up , and when it will vex every vein of your hearts , that you had no more care of your souls . yet there is grace offered , if we will not shut our hearts and wills against it , and refuse our own mercy : but how long god will yet wait thy leisure , or how soon he will , in his so long provoked justice , pronounce thy irrevocable sentence , thou knowest not ; nor canst thou promise thy self one minutes time . oh that men would believe the god of truth ( that cannot lye ) touching spiritual and eternal things , but as they do these temporary and transitory ? oh that thou who art the sacred monarch of this mighty frame , wouldst give them hearts to believe at least thus much , that things themselves are in the invisible world , in the world visible , but their shadows only ! and that whatsoever wicked men enjoy here , it is but as in a dream ; their plenty is but like a drop of pleasure , before a river of sorrow and displeasure : and whatsoever the godly feel , but as a drop of misery before a river of mercy and glory . that though thou , the great and just judge of all the world , comest slowly to judgment , yet thou wilt come surely . as the clock comes slowly and by minutes to the stroak , yet it strikes at last . that those are only true riches , which being once had , can never be lost . that heaven is a treasure worthy our hearts , a purchase worthy our lives : that when all is done , how to be saved is the best plot . that there is no mention of one in the whole bible that ever sinned without repentance , but he was punished without mercy . for then there would not be a fornicator , or prophane person , as esau , who for a portion of meat sold his inheritance , heb. . . then they would not be of the number of those , that so doted upon purchases , and farms , and oxen , that they made light of going to the lords supper , luke . , , . nor of the gadarens mind , who preferred their hogs before christ . then would they know it better to want all things , than that one needful thing ; whereas now they desire all other things , and neglect that one thing which is so needful . they would hold it far better , and in good sadness to be saved with a few , as noah was in the ark than in good fellowship , with the multitude , to be drowned in sin , and damned for company . nor would they think it any disparagement to their wisdoms , to change their minds , and be of another judgment to what they are . chap. xxiii . sect. . secondly , are the joys of heaven so unspeakable and glorious ? how then should we admire the love and bounty of god , and bless his name , who for the performance of so small a work , hath proposed so great a reward ? and for the obtaining of such an happy state , hath imposed such an easie task . yea more , is heaven so unspeakably sweet and delectable , is hell so unutterably doleful ? then let nothing be thought too much that we can either do or suffer for christ , who hath freed us from the one , and purchased for us the other . though indeed , nothing that we are able to do or suffer here , can be compared with those woes we have deserved in hell , or those joys we are reserved to in heaven . and indeed , that we are now out of hell , there to fry in flames of fire and brimstone , never to be freed ; that we have the free offer of grace here , and everlasting glory hereafter in heaven , we are only beholding to him . we are all by nature , as traytors , condemned to suffer eternal torments in hell-fire , being only reprieved for a time : but from this extremity , and eternity of torment , jesus hath freed and delivered us . o think then ! yea , be ever thinking of it , how rich the mercy of our redeemer was in freeing us ; and that by laying down his own life to redeem us . yea , how can we be thankful enough for so great a blessing ? it was a mercy bestowed , and a way found out , that may astonish all the sons of men on earth , and angels in heaven . which being so , let us study to be as thankful as we can . hath christ done so much for us , and shall we deny him any thing he requireth of us ? nor can any one in common reason meditate so unbottomed a love , and not study and strive for an answerable and thankful demeanour . if a friend had given us but a thousandth part of what god and christ hath , we should heartily love him all our lives , and think no thanks sufficient : what price then should we set upon jesus christ , who is the life of our lives , and the soul of our souls ? do we then for christs sake , what we would do for a friends sake . yea , let us abhor our selves for our former unthankfulness , and our wonderful provoking of him . hearken we unto christs voice , in all that he saith unto us , without being swayed one way or another , as the most are ? let us whom christ hath redeemed , express our thankfulness , by obeying all that he saith unto us , whatever it costs us , since nothing can be too much to endure for those pleasures which shall endure for ever . as , who would not obtain heaven at any rate , at any cost or trouble whatsoever ? in heaven is a crown laid up for all such as suffer for righteousness , even a crown without cares , without rivals , without envy , without end ; and is not this reward enough for all that men or devils can do against us ? who would not serve a short apprenticeship in gods service here , to be made for ever free in glory ? yea , who would not be a philpot for a month , or a lazarus for a day , or a stephen for an hour , that he might be in abrahams bosome for ever ? nothing can be too much to endure , for those pleasures that endure for ever . yea , what pain can we think too much to suffer ? what little enough to do , to obtain eternity ? for this incorruptible crown of glory in heaven ? pet. . . where we shall have all tears wiped from our eyes ; where we shall cease to sorrow , cease to suffer , cease to sin , where god shall turn all the water of our afflictions , into the pure wine of endless and unexpressible comfort . you shall sometimes see an hired servant , venture his life for his new master , that will scarce pay him his wages at the years end ; and can we suffer too much for our lord and master , who giveth every one that serveth him , not fields and vineyards , as saul pretended , sam. . . &c. nor towns and cities , as cicero is pleased to boast of caesar , but even an hundred-fold more than we part withal here in this life , and eternal mansions in heaven hereafter , john . . st. paul saith , our light affliction , which is but for a moment , causeth us a far more excellent and eternal weight of glory , cor. . , . where note the incomparable and infinite difference , between the work and the wages ; light affliction , receiving a weight of glory ; and momentany affliction eternal glory . suitable to the reward of the wicked , whose empty delights live and die in a moment ; but their unsufferable punishment is interminable and endless . their pleasure is short , their pain everlasting ; our pain is short , our joy eternal . blessed is the man that endureth temptation , for when he is tryed , he shall receive the crown of life , james . . folly is it then , or rather madness , for the small pleasure of some base lust , some paltry profit , or fleeting vanity ( which passeth away in the very act , at the taste of a pleasant drink dieth so soon as it is down ) to bring upon our selves in another world , torments without end , and beyond all compass of conceit ? fourthly , is it so ? that god hath set before us life and death , heaven and hell , as a reward of good and evil ; leaving us as it were to our choice , whether we will be compleatly and everlastingly happy or miserable : with what resolution and zeal should we strive , to make our calling and election sure ? not making our greatest business , our least and last care . i know well , thou hadst rather when thou diest , go to reign with christ in his kingdom for evermore , than be confined to a perpetual prison or furnace of fire and brimstone , there to be tormented with the devil and his angels : if so , provoke not the lord , who is great and terrible , of most glorious majesty , and of infinite purity : and who hath equally promised salvation unto those which keep his commandments , and threatned eternal death and dest●uction to those who break them . for as he is to all repentant sinners a most merciful god , exod. . . so to all wilful and impenitent sinners , he is a consuming fire , and a jeaious god , heb. . . deut. . . there was a king , who having no issue to succeed him , espied one day a well favoured and towardly youth , he took him to the court , and committed him to tutors to instruct him , providing by his will , that if he proved sit for government , he should be crowned king ; if not , he should be kept in chains , and he made a galley slave . the youth was misled , and neglected both his tutors good counsel , and his book , so as his master corrected him , and said , o that thou knewest what honour is prepared for thee ! and what thou art like to lose by this thy idle and loose carriage ! well , thou wilt afterwards , when 't is too late , sorely rue this . and when he grew to years , the king died , whose council and executors perceiving him to be utterly unfit for state government , called him before them , and declared the kings will and pleasure , which was accordingly performed ; for they caused him to be fettered , and committed to the galleys , there to toil , and tug at the oar perpetually , where he was whipt and lasht , if he remitted his stroke never so little ; where he had leisure to consider with himself , that now he was chained , who might have walked at liberty ; now he was a slave , who might , if he would , have been a king ; now he was over-ruled by turks , who might have ruled over christians . the thought whereof could not but double his misery , and make him bewail his sorrow with tears of blood . now this hereafter will be the case of all careless persons , save that this comes as short of that , as earth comes short of heaven , and temporary misery of eternal . wherefore if thou wouldst have this this to become thy very case , go on in thy wilful and perverse impenitency ; but if not , bethink thy self , and do thereafter , and that without delaying one minute : for there is no redemption from hell , if once thou comest there : and there thou mayst be ( for ought thou knowest ) this very day , yea before thou canst swallow thy spittle , if thou diest this day in thy natural condition . many men take liberty to sin , and continue in a trade of sin , because god is merciful : but they will one day find that he is just as well as merciful . there is mercy with god ( saith the psalmist ) that he may be feared , not that he may be despised , blasphemed , &c. psalm . . yea , know this , and write it in the table book of thy memory , and upon the table of thy heart . that if gods bountifulness and long suffering towards thee ; does not lead thee to repentance , it will double thy doom , and encrease the pile of thy torments . and that every day which does not abate of thy reckoning , will encrease it : and that thou by thy hardness and impenitency , shalt but treasure up unto thy self wrath against the day of wrath , and the declaration of the just judgment of god , rom. . , , . now this judge hath told us , that we must give an account for every idle word we speak , mat. . . much more then for our wicked actions ; therefore beware what thou dost against him . men may dream of too much strictness in holy courses , but they do not consider the power , the purity , and strictness of the judge . he who brings even idle words to judgment , and forgets not a thought of disobedience , how will he spare our gross negligence and presumption ? how our formality and irreverence in his service , much more our flagitious wickedness , heb. . . sect. . wherefore , as you ever expect or hope for heaven and salvation , as you would escape the tormenting flames of hell-fire , cease to do evil , learn to do well . for sanctification is the way to glorification , holiness to eternal happiness . if we would have god to glorifie our bodies in heaven , we also must glorifie god in our bodies here on earth . and now for conclusion : are the joys of heaven so unspeakable and glorious ? the torments of hell so woful and dolorous ? then it behoves all parents and governours of families , to see to their childrens and servants souls , and that they miscarry not through their neglect . as tell me , will not their blood be required at your hands , if they perish through your neglect ? will it not be sad to have children and servants rise up in judgment against you , and to bring in evidence at the great tribunal of christ ? saying , lord , my father never minded me , my master never regarded me ; i might sin , he never reproved me ; i might go to hell , it was all one to him . will not this be sad ? secondly , if it be so , let children and servants consider , that 't is better to have lust restrained , than satisfied : 't is better to be held in , and restrained from sin , than to have a wicked liberty . be not angry with those who will not see you damn your souls , and let you alone : they are your best friends . fear the strokes of gods anger , be they spiritual or eternal , more than the strokes of men . what 's a fetter to a dungeon ? a gallows to hell-fire ? give not way to imaginary , speculative , heart-sins : murther in the heart , uncleanness in the eye , and thoughts given way to , will come to actual murther , and bodily uncleanness at last . keep satan at a distance ; if he get but in , he will be too hard for you . and let so much serve to have been s●oken of heaven and hell . upon the one i have stood the longer , that so i might , if god so please , be a means to save some with fear , plucking them out of the fire of gods wrath , under which , without repentance , they must lye everlastingly . and for the other , i have , like the searchers of canaan , brought you a cluster of grapes , to give the reader a taste thereby , of the plentiful vintage we may expect , and look for in the heavenly canaan . now if any would truly know themselves , and how it ●ill fare with them in the end , let them read the whole book , out of which this is taken , viz. the whole duty of a christian . which book is licensed by john dewname and thomas gataker . finis . london , printed at the charge of christs-hospital , according to the will of the donor , . notes, typically marginal, from the original text notes for div a e- vengeance positions of the vvord hades that it is the generall place of soules: and holdeth as vvell the godly vvhich are in paradise, as the vvicked that are in tartarus. with a catalogue of our heresies, from which one word handled by a right grecian would haue saued vs. to the bb. of england. by hugh broughton . broughton, hugh, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) positions of the vvord hades that it is the generall place of soules: and holdeth as vvell the godly vvhich are in paradise, as the vvicked that are in tartarus. with a catalogue of our heresies, from which one word handled by a right grecian would haue saued vs. to the bb. of england. by hugh broughton . broughton, hugh, - . 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sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion positions of the vvord hades : that it is the generall place of soules : and holdeth as vvell the godly vvhich are in paradise , as the vvicked that are in tartarus . with a catalogve of our heresies , from which one word handled by a right grecian would haue saued vs. to the bb. of england . by hvgh brovghton . of hades , the place of soules : diuerse speches vvher it is . . the greeks vniuersally since their tongue hath bene in record , holding truly in speach , that mans soule is immortall , place the soules of the dead in hades . but vvher they should place it , that could not be knovvē of thē vvhich had not faith to perceaue that by the vvord of god tvvo vvorldes vvere made . . saturne and iapetus , sent of iuppiter into hades , held the other haemisphere . and plato in phaedone proueth that seing the earth is in the middes , hades ūder the earth , to our situation , must be as far as the heauens . . eustathius vpō homer calting haden for iapetꝰ the half globe vnseen , shevveth that some place haden beyond the ocean . and homer , in vlysses iourney to hades , placeth it beyond the gates of the sunne . . the greek fathers follovv the heathen in phrase : vvho term the place of all dead , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnder the ground . yet they knovv that abraham and such vvere in the heauenly city . by eb. xi . and that doth basilius confess vpon ps . , & , & . & many fathers in fragments vpon the psalmes ioyned to athanasius . and athanasius in mo places then tvventie shevveth that hades to our l. vvas holy adams , & holy abrahams lodging . and vvhē the porters of hades trēbled : in that father , it vvas not for feare least the vvicked should be rid from gehenna : but least all the faithfull should arise . and euen gehēna in chrysologus is by abuse of term abrahams lodg : vvhom & the rich man eadem regio continebat . vvhat vicinity is to soules in their vvorld vve cannot tell . and as vve see the sun so far off better thē a man distant forty pases : so the speach passeth of abraham vvith eleazar that made god his strength , to the tormented : as though there vvere but a dingle , valley , or great ditch betvvixt them : yet theyr listance may be far : though vve must be spoken too : as mans capacity holdeth . and , by our lords vvarrant , hades hath abraham no lesse then the rich man. in that vvord luc. . the lord allovveth the general notiō of heathē greek : that hades is the place of all kynde of soules : faithfull & faithles . . by iosephus in photius librarj the bosom of abraham is in hades : and by the true philo the greek ievv of alexandria , abrahā leaving mortality is ioyned to the people of god , enioying vncorruptiō , made equall vnto angels . and this sentence a late ievv r. azarias hath translated into ebrevv : as being the ievves comon opinion . . the learned theodoret cōmendeth platoes iudgment for double iudgments in hades : ioy for the iust : & prison for the vniust . and he accepteth platoes terms , though plato knevv not vvher hades vvas . . the ievves in zoar made from symeon ben iochaj , of s. pauls time , haue gehenna for the vvicked : & paradise for the godly . and no third place . and in aboth rabbj nathan moses & all faithful are presently caryed to gods throne . and rest vnder the throne . as the martyrs vnder the altar . ap. . . our l. confirming the ievves terme of paradise , telleth the thief this day shalt thou be vvith me in paradise . the ievves vvere taught by prophets termes for the vvorld to come : and those vvould the holy ghost confirm in the nevv testament . . some greek fathers , not knovving paradise for soules lodge vsed from the prophets scholers , thought it opened first to the thief : and so , hades for the fathers to be a degree lovver : as doth basil on pf . . yet he checketh himself . . s. paul disputing vvith ebrevves in their plain maner , to greeks vvas hard in this eb. xi . god providing better for vs , that they vvithout vs should not be perfected . he denyed not to abel , enoch , noe , melchizedek abrahā , isaak , iacob , moses , barac , gedeon , iepthe , samson , samuel , david his vvorthies strong in battel , the sareptane , the sunamite , elias & vexed prophets , ananias , azarias , misael & daniel & the machabees , vvho dyed for hope of the better resurrection , he denied not to these all ioy , that tbe martyrs had : but disputed hovv the lavv made nothing perfect in doctrine : vvithout the gospel manifested vnto vs , seen to the old fathers far off . . s. paul vvas not a lord of faith , but a teacher . and so he vvas to speak vpon grounds vvhich his enemies could not deny . and he protesteth he bringeth no nevv principles . that christ vvas to suffer , & being the first from the dead should shevv light ūto the vvorld : this vvas all his difference from the scribes . and his epistle to the ebrevves in euery membre combateth vvith the talmudiqnes : vvhos speaches yf the greek fathers had knovven , abrahams hades had not bene thought , one thought in ioy differing from his iudaique paradise : vvherin he vvas equall to angels . . iosephus book for abrahās bosom in hades , fathered vpon irenęus , iustine martyr , & one caius elected bishop of the gentils , in photius , sheevveth the greeks comon opinion : that they took hades the general to paradise dise & gehenna . but vvhen they feared speaches to rabbins for the thiefes paradise , & hovv the patriarks had not perfection vvithout vs. yet theophilact vvrestleth vvell vp on s. luc. . vvith both poincts . but novv . yeares the greeks haue staggered : saying vvell and tottering vpon their ovvn sayings . . vvithout knovvledge of rabbins & heathen greeks , none can be a fit bishop to expoūd soūdly the ebrevv and the greek testament : & to shevv constantly that hades is the generall for heauen & hell. . the scribes hold vniuersally that sheol neuer distinguisheth lots , but vvhen it is taken for a spedy death , vpon vvickednes : and yet then no sure vvarrant , for to be hell. . yf any vvill be heaping christians for sheol to be hell , against the most learned scribes , rambam , the greatest thalmudique that ever vvas : vvho to . . . in a treatise of repentance svveateth to find the metaphores for hell , and all notes of it but neuer durst touch sheol : yf any vvill make our barbarous to teach such rabbins ebrevv , that mā making us ask off to turks & ievves , laboureth for machmad more then many thousands that take his pay . and such should be bridled not honoured . of the manyfold haeresies vvhich hades , holden the vvorld of soules , generall to paradise & gehenna , doth plainly , strongly , & most profitably confute . the pope thanketh god , vvho sent his s. to hades , to bring the fathers to paradise : this thāk is foolish . they vvere & are still in paradise : the ioyfull part of hades . and they changed not their place , by our lords passage . . some of ours say : the church ever held that out l. vvēt to hell. the iesuites of mentz being demaūded of their faith : vvhich is in a greeke epistle vvritten by their chief pater nicol serarius vtterly deny that our l. vvēt to vvorse lodge then the fathers had . and no old church vvent further that vvay then the popish . so our doctrine fayleth , and falleth . and of reformed churches breame alone or vvith small company , holdeth hell , to be named in the creed . . geneua made them selves rediculous to all graecia : teaching imposibilities : that our l. vvent to paradise : and not to hades . as if they vvere men & not animalia . . the same in vvord deny the soules immortality . all platoniques vvill tell thē that yf the soul be immortall , it must needs go hēce to hades . not onely theodoret named about : but also s. luc. . allovveth platoes speach . so geneva tongue denyeth the soules immortality : though it have a mind vndenying of it : and a good hope of the vvorld of soules : better thē the ievves : vvhich say gholā haneshamoth gholam hanechamoth the vvorld of soules is the vvorld of solace . but alas they hausmal hop , vvho deny christ our only hope . . geneva , saying : to descēd to hell is to haue the torments of hell : vvould be rediculous to three thousand yeares greek : none euer tooke it so . therin they do them selves exceeding great iniury : shevving that they misse in vveighty matter : against the perpetuall vse of the speach . . the same teaching in this order that our l. suffred : vvas crucified dead and buryed , and suffred : make the penner of the creed to be no logician : that knevv not in vvhat order things vvere to be spoken . . the soules immortality should specially be opened in the creed : that the body being declared , hovv it vvas crucified dead , & buryed : this article vvas needfull : that our lord his soule vvent vnto the father . that doth the greek in speach of the faithfull , signify . this goodly article the geneveans exclude . . the assertion that our l. suffred hell torments , appeareth not true by any scripture . true modesty vvould looke to scripture phrases in handling our redemtion . the word telleth our l. his danger , shame and reproch , vvere vnspeakable : and that god left him ps . . vnto paynes and contumelies there set dovvn . but that god forsooke him : that is our ovvne term . the vvord is leaue . and the psalme expoundeth the vvord . and shabak in the gospell , syriaque and in dan. . is plainly to leaue . as to leave the stumpes of the tree in the ground . . calvins vncircūspect vvordes herein gaue papists much advātage : and troubled all churches . greek skill for one vvord vvould haue holpen all . . purgatory falleth vvhē . hades lodgeth all soules departed : & can haue but paradise & gehenna for them . . archb. vvhitgift , vvas vvise vvhen he obteyned by syr iulius caesar q. elizabeths hand for m. ieffrey k. felovv of the kinges colledge to passe ouer sea to cōfesse his haeresy : vvhile he denyed descēding to hel in the creed to mean in a barbarous & shamefull translation a going vp to paradise . and he vvas thankfull in promise of lib. ꝑ annū : to his catechizer . so that he vvould stir no more in the matter . archb. vvhitg . vvas vvell learned in the comon kind : and could see . when he the arch. yeelded , the inferior bb. should haue done so : a discourse of the torments of hell the foundation and pillars thereof discovered, searched, shaken and removed. with many infallible proofs, that there is not to be a punishment after this life for any to endure that shall never end. by s. richardson. richardson, samuel, fl. - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing r ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing r estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a discourse of the torments of hell the foundation and pillars thereof discovered, searched, shaken and removed. with many infallible proofs, that there is not to be a punishment after this life for any to endure that shall never end. by s. richardson. richardson, samuel, fl. - . [ ], p. s.n.], [london : printed in the year, . many errors in pagination. reproduction of the original in the british library. eng hell -- early works to . a r (wing r ). civilwar no a discourse of the torments of hell. the foundation and pillars thereof discovered, searched, shaken and removed. with many infallible proof richardson, samuel d the rate of defects per , words puts this text in the d category of texts with between and defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion a discourse of the torments of hell . the foundation and pillars thereof discovered , searched , shaken and removed . with many infallible proofs , that there is not to be a punishment after this life for any to endure that shall never end . by s. richardson . if thou hast anything to say , answer me ; if not , hold thy peace , and i shall teach thee wisdome . job . , . printed in the year , . to the reader . here is presented to thy view things new and old , when christ and his disciples declared the truth : some mocked , saying ? what new doctrine is this ? mark . . what will this babler say , acts . . for thou bringest strange things to our eares , ver. . and many of them said he hath a devil and is mad , why hear ye him ? john . . when christ declared the truth , the priests cryed blasphemy ; the high priest rent his clothes , saying , he hath spoken blasphemys , what think ye ? and they all condemned him to be guilty of death , mat. . . the servant is not above his lord . they need consider him that endured the contradiction of sinners against himself lest ye be weary and faint in your minds , heb. . . christ and his truth , and people are condemned and despised by the scribes and pharisees , and the blind world that lye in wickednesse , acts . , . they that cease from man and his traditions , are signs and wonders , isa. . . reproch , hazard , and losse attends them ; christ poor , a carpenter despised , called a blasphemer , and that came at last to be hanged : how shal his followers expect better from an ignorant and angry world ? sure they need iobs spirit and principle , to drink up scorning take water , iob . . for if you prove all things , and cease from man and his traditions , will they not say ye are mad ? however , were are to plead for truth , and not flatter one another in error ; the less any truth is known and the more it is despised and opposed , the more necessity there is of declaring it . no man when he hath lighted a candle putteth it in a secret place , &c. luk. . . what thou seest writ in a book , rev , . it hath pleased the father of lights not to manifest all the light of truth at once , but in severall ages & seasons , here a little and there a little , that each age and season hath its present truth , pet. . . called the word of his patience , rev. . . it being so much opposed , who can utter those many things that are said against the truth ? and those that plead for it , sometimes they will not receive truth if not brought to them by the wise and learned , they do not consider , mat. . , . some conceal reprochfull truths , because not willing to bear the reproches of christ , the evil spirit in man saith , what shall i get for declaring truth ? if onely loss present it self , loss of good name , loss of profit , loss of life , loss of all will follow if some may have their will ; reason saith , it is better to be silent and act religion by p●litick principles , to avoid the cross and reproches of christ , though they are great riches , heb. . one generation sowes and another reaps ; this shall be written for the generation to come ; whoso is wise shall understand these things prudently and he shall know them , hos. . they also that erred , shall come to understand , dan. . the lord teach us his truth , and to receive it in the love of it , and leave us not to our own understanding ; we need pray to god herein , and to give us more thankful hearts for the great peace and ple●ty this nation injoys ; indeed these are good dayes , blessed be god for the same , although we have not all we desire . the testimony of the learned , of the proper signification of shheol , hades and gehenna caused a further search , and my descent herein ; i alledge not the sayings of men for proof , but for a witnesse against themselves , because they are godly learned teachers and instructers ; it s like their sayings will weigh more with some , then good reason , to whose interpretation many give no less reverence then to an oracle from heaven ; also to convince them , that as that i have said is not without a ground in the word of god , so it is not without sufficient ground against themselves , from the testimony of the hebrew doctors , learned rabbies , and the chief of the protestant writers , as is expressed , that they may see that they cannot condemn that which i have said , without condemning the scriptures , and their godly and learned devisers and interpreters . i have the testimony of my conscience , that the love of truth , and desire to learn , drew me into this search , and caused me to dissent , not for contention , but for truths sake ; the truth we ought to seek and imbrace , though we should suffer for it ; the manifestation of light and love hath overthrown many brave inventions and doctrines of men . i upon often seeking of god , and diligent search , and from the clearness of the light of the truth herein , am fully and confidently perswaded that it is the truth i plead for ; let others think and say what they please , according as it is written , i have believed , therefore have i spoken . i believe , and am willing to stand to all is writen by the prophets and apostles , and to hear and learn of any that knows the truth ; that which i see not , teach thou me . truly the light is sweet , search for it ; if thou hast any thing to say answer me , if not , hold thy peace , and i will teach thee wisdom , job . , . i will teach thee being in the hand of god , with the almighty will i not conceal . i know this tends much to the glory of god , and comfort of all , especially sad , affl●cted , discouraged soule ; this is glad tidings , and as good news from a far country welcome and savoury ; to comfort those that mourn , is the earnest desire of him , that through the exceeding riches of free-grace , doth walk , rest , abide , and dwell in the secret place of the most high , in the region of love in god , iohn . . where all that dwell , farewel . of christ's descending into hell . some of the learned say , christ descended into hel , and for proof alledge ps. . . acts . . dr. willet saith , that those words of christ ( descended into hell ) is not found in the most ancient creeds ; dr. william whitaker saith , i could produce fifty of the most ancient creeds that have not these words ( he descended into hell ) in his answer to campion , page . mr. william perkins o● the creed saith , it seems likely that these words , ( he descended into hell ) were not placed in the creed at first , and that it crept in by negligence ; for above threescore creeds of the most ancient councills and fathers want this clause ( he descended into hell ) among the rest not found in the nicene creed , nor found in the romish church , nor used in the church of the east . also some of the learned say , christ descended not into hell , yet it is an article of their faith ; but if you say he did not descend into hell , they will say you denie the faith , and are a heretick and a blasphemer , and you may be glad if ye can scape so ; themselves interpret hell otherwise then for a place of torments never to end ; mr. bucer saith , christ descending into hell is to be understood of his buriall ; mr. calvin saith , hell is the sorrow of minde christ was in before his death ; why hast thou forsaken me ? is gods hiding his face when he was upon the crosse , ( saith dr. whitaker against campion , pag. . ) for upon the crosse he said , it is finished , john . . therefore his suffering was at an end . some of the papists confesse christ suffered not after his death , luke . , . ursinus catechis . pag. . mr. perkins saith , hell is the inward sufferings of christ on the crosse : bernard makes the grief of christs soul his hell . doctor ames , in his marrow of divinity , pag. . saith , that of the place of hel , and manner of torture there , the scripture hath not pronounced any thing distinctly : if so , then the word of god saith not any thing at all of them ; for that which the scripture speakes , it speakes distinctly , else it could not have been read distinctly , neh. . . that which is spoken expresly , is spoken distinctly ; the spirit speakes expresly , tim. . . the word of the lord came expresly , ezek. . . that which is not spoken distinctly , cannot be understood , as appears , cor. . , . doctor fulk saith plainly , that neither in the hebrew , greek nor latine , there is no word proper for hell ( as we take hell ) for the place of punishment of the ungodly . fulk defence translation , pag. . . . is not this a full testimony against their opinion of the torments of hell ? for if it be not to be read in the word of god , what have we to do with it ? we are not to believe any thing in religiō unless it be written . how readest thou ? saith christ : revealed things belong to us : deu. . . as it is written , i believed , cor. . . they confess it is not written ; then sure i am it is not to be by any affirmed nor believed ; meddle not with things not revealed , they are but groundlesse conceits , fables , and traditions of men . that the word hell is not in the hebrew and greek bible ; for the word in the hebrew , for which the english word hell is put , is sheol ; the proper signification of sheol is the grave , as all that be learned in the hebrew doe know . sheol hath its signification of shaal , to crave or require ; therefore it is one of the four that is never satisfied , pro. . . we learn the propriety of the hebrew word from the learned rabbies ; saith doctor fulk , def. trans. bib. p. . the hebrew doctors and jewish rabbies are for signification of words faithfull interpreters ; they say sheol is the grave ; rabbi levi , according to the opinion of the learned , expounds sheol to bethe lowest region of the world opposite to heaven ; if i descend into sheol thou art present . so rabbi abraham on jonah . and david chimchi , & r. solomon ; read psal. . , . let the wicked be turned into sheol , that is , death's estate or deadly bed : jonah calls the belly of the whale sheol , jon. . , . rabbi solomon jarchi on gen. . . saith , that the true and proper interpretation of sheol is keber , which is the grave ; the hoar head is said to go down sheol , genes . . . in numb. . it is said , they , their substance , and catt●l went alive to shoolah , that is , the pit or grave ; our bones are scattered at the very brink or mouth of sheol ; psal. . . jacob said , i will go down to my son joseph to sheol : gen. . . the protestant writers say sheol properly signifies the grave . doctor fulk answer to the preface remist . pag. . so also in his defence , pa. . mr. beza saith , that sheol properly signifies nothing but the grave or pit . fulk saith , the best of the hebrews that either interpreted scripture or made dictionaries , jews or christians , say sheol properly signifies the grave : pag. . and that deliverance from the lowest hell , is deliverance from the greatest danger of death ; so fulk ans. remist , pag. . . . and so the late annotation of the bible interprets it ; and augustine on psal. . . for lowest hell read lowest grave ; and so doctor willet , synop. p. . the chaldee paraphrast retaineth the word sheol , and translates it the house of the grave , pag. . . they interpret sheol , keburata , the grave : job . . , . be i th' keburata , the house of the grave ; p. . . rabbi abraham peristsol joynes sheol and keber together , both signifying the grave ; and so doth doctor fulk in his de●ence , pag. . and so mr. cartwright on act. . . mr. gradock saith , hell is not mentioned in the old testament , but as it is taken for the grave , in his good news , pag. . sheol enforces not any place of punishment , because it signifieth not any place of punishment ; so sayes doctour willet , synops . pag. . also he saith , the word sheol cannot bee translated but for the grave : there are four words in the psalmes expressing the same thing in effect that sheol doth , yet none of them appliable to signifie any place of torment ; the first is shacath , fovea , the pit , ps. . . the second is bhor , the lake . the third is cheber , the grave ; both these words used for the same thing , psal. . . the word is sheol , v. . the other word used as expressing the former ; and all these three do contain a description of death and the grave . the fourth is tehemoth , abyssus terrae , thou wilt take me from the depth of the earth , psal. . . in all which there is no mention of a place of torment , willet synop. p. . the greek translates sheol into haiden or haides , of adam , because adam tasted death and went to the grave , gen. . . the gates of sheol is death ; sheol and haides are said to have gates , isa. . . psal. . . mat. . . the septuagint expresse a place generally to receive the dead ; the word used in the greek instead of the hebrew word sheol , signifies a dark place , such as the grave or pit , in which the dead are laid . doctor fulk saith , some take the greek word for hell , but it signifies the grave ; hell it cannot signifie in their speech that believe no hel : the greeks say plainly , that their souls shall vanish like light smoke , or light air ; fulk def. pag. . also he saith , if the greek and latin interpreters had before us translated amisse , which gave occasion to divers errours , must we ( knowing the true signification of the word ) follow them ? the word hell is not in the greek ; the greek word for which they put the english word hell , is gehenna ; ge in greek is the earth , or ground ; and henna is borrowed from the hebrew , from the valley of hinnom : doctor lightfoot in his epistle of his harmony , saith , it is well known the judgement of gehinna is taken from the valley of gehinna , tophet , or gehinnom , are names of the places of idolatry , there was the idoll moloch . of hell fire , matth. . . and the everlasting fire , and unquenchable fire , matth. . , . fear him that hath power to cast into hell , luc. . . the damnation of hell . mat. . . ma●th . . . the fire of gehinna , and the everlasting fire , &c. how the jewes understood them , it is evidently to be seen in their writings , that they understood them of the fire of the valley of hinnom , so saith doctor lightfoot to the reader in his h●rmony , because of the la● thou art delivered from the judgement of gehennah and baal-tur , gen. . . the protestant writers confess that mat. . . mat. . , . luke . . is to be understood of the fire of the valley of the son of hinnom , which is tophet , so mr. carthwrite , dr. f●lk , mr. trap , and the late annotations of the bible , and others , in danger of hell fire , &c. read in danger to burn in the valley of hinnom or tophet , the damnation of hell , of hell gehinnah , they interpret these places of the valley of hinnom or tophet , which place was neer to ierusalem , where they offered their children to moloch , ●osh . . . king iosiah defiled ●ophet the valley of the son of hinnom , that no man might make his son or daughter to pass through the fire to moloch , king. . . iosiah commanded all the carrion of the city of ierusalem to be carried into that valley and burnt there , that the carrion might not annoy the city : thither ( saith david chimchy ) was carried all the filth and unburied carkases to be burned : the synedrian of the jewes for some offences sentenced the bodies of the offenders to lie unburied in that valley to burne with the carrion cast there , which among the jewes was counted a great disgrace ; and for offences most criminal they burned alive in that valley ; they set the malefactor in a dunghill up to the knees , and put a towell about his neck , and one pulled it one way and another an other way , till strangling him forced him to open his mouth , then they poured scalding lead into his mouth , which went down into his body , and so burnt his bowels , talm●d in sanhedr . per. . mr. cartwright saith , the jewes sent thither their guilty to be burned in that valley , and those they burned there they dealt with as guilty , chr. . . it is confessed by all that christ speaketh and alludeth to the jewish practise in their judicature ; therefore the places abovesaid concerne them . secondly , the speech of christ was to the jewes by birth and education , they wrote the new testament , and though it be penned in greek , it speaketh the phrase of the jewish nation ; the apostle preaching to the jewes used the word gehennah , jam. . . christ and his disciples used known terms , that they might the better be understood . ly , because the jewes had not power to send them to the hel they speak of . ly . because the last of the three sins is said to be judged to the fire of gehennah , which if it were to be understood as some would have it , it will follow , that some sins deserve not hel , & shall not be punished there , which is contrary to themselvs who teach the least sin deservs hell . fifthly , mat. . . sheweth the ignorance and severity of the jewes and pharisees , that anger without a cause : and racha a word of disgrace , which signifies an empty fellow , or wicked wretch , as great faults , as to say fool , if not greater , yet punished less ; rash anger in danger of the judgement , racha in danger of the councel , if say fool , in danger of hell fire , to burn in the valley of the son of hinnom . of the word everlasting . first , the fire of the valley of tophet , is so called in that it did burn night and day , and went not out . secondly , the word ( ever ) and ( everlasting ) the greeks understand it for an age : ever and everlasting are of a like signification , and is used for a limited time , a time during life , he shall serve his master for ever , exod. . . lu. . . that is , untill his own or masters death , longer he could not serve him : the everlasting priesthood ( exod. . . ) was but untill christ came , then it was to ce●se , as appears heb. . , , . it is said they shall inherit the land for ever ; is● . . . that ev●r was but a little while , as appears isa. . . thirdly , in that fire is durable , and goeth not out until the combustible matter be consumed , may be called everlasting and unquenchable ; for the fire that destroyed the cities of of sodom and gomorrah is called eternall fire , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( a word of as large signification ) in that it consumed those cities , for where no wood is the fire goeth out , proverbs . . fourthly , if fire were everlasting , it will not follow that which is cast into it is everlasting ; the wicked are compared to chaffe and stubble , fire is not long in consuming them , burn the chaff , isa. . . if any say chaffe will be ever burning , and never consumed , we know the contrary . fifthly , consider that the scripture sometime use words that exceed their signification , and are not strictly to be understood according to their letter and signification of those words , as john . . the things that iesus did , if they should be written , i suppose the world it self would not containe the things that should be written ; a large expression : what! will not the whole world contain a record of the actions of one man ? the meaning is , they would be too great ; so sinne and the strength of the aethiopian army are said to be infinite , job . . nah. . . that is very great ; for the world and all in it is finite , isa. . . these considerations shew how such words are to be understood , and it may satisfie us herein . is it not a very strange thing that themselves should confess that the english word hel is in the hebrew sheol , and in the greek haides , and gehenna , and that they are to be understood as aforesaid , that they should for the said words translate it in english hell , & then expound hell for a terrible and dreadfull place of torment never to end ; o horrible abuse and blasphemy against god and his word ! and even all men are deluded and deceived thereby : verily , verily , they deserve the name they give to others of denying the word of god . the story of dives , luk. . . is not any proof of any torments in hell , because it is a parable , not a history ; of a parable we are not to ground a doctrine ; the story of dives is no more a proof of a punishment after this life , than judg. . . is a proof that trees did walk and speak , though it is said the trees went forth , & said , &c. the story of dives is not to be understood according to the letter , for these reasons : it saith , there was a rich man in hell , yet all confesse the body is in the grave : . how could dives see so far as abrahams bosome is from hell ? mr. leigh saith , the great chaos between abraham and dives signifie an infinite distance ; which overthroweth their seeing and speaking to each other . . it saith , he saw abraham ; yet they say , hell is a place of utter darknesse : how can any thing be seen in a place of utter darknesse ? . by what meanes can dives know abraham from another , seeing as all confesse , his body is in the grave untill the resurrection ? fifthly , how could dives speak to abraham , his body being in the grave ? can any speak without the organ of the body ? sixthly , how shall dives hear abraham at so great a gulf and distance as heaven is from hell ? seventhly , how comes dives to have such charity in hell to his five brethren , seeing he had none to them when on earth ? eighthly , dives would have abraham to send to them , which cannot be , because abraham knoweth us not , isa. ninthly , how shall abraham send , seeing he hath no communion with us nor passage to us ? tenthly , to what purpose will it be to send ? if they will not hear moses & the prophets , neither wil they be perswaded if one rise from the dead , ver. . it is therefore a parable , & the scope of it is , as doctor fulk saith , that those that will not heare moses and the prophets , are not to expect to be called neither by vision nor aparition , ver. . . this parable is not done , but represented , saith m. ca●twright , on luke . . the story of dives in hel , is one of their main pillars of hell-torments , and by that which is said , it is shaken and removed . of tophet , esa. . . this place is no proof of hell torments , themselves being judges ; they say , hel is deep under ground , and tophet is a place above ground , as hath been shewed . behold , the days come , saith the lord , that this place shall no more be called tophet , nor the valley of the son of hinnom , but the valley of slaughter , for in this place will i cause to fall by the sword before their enemies , by the hand of those that seek their lives , and their carca●es will i give for meat for the fowles of the heaven , and they shall bury in tophet till there be no place to bury in ; jer. . . to . jer. . . they confesse tophet is the valley of the son of hinnom , tophet , hebrew toph , timpanum that is to say gehinnom , greek gehinna , signifieth a tabret , or drum-head , or any thing that maketh a noise , ver. . tophet is ordained of old , hebrew yesterday , prepared , fitted for the king , and those with him whom the lord will there slay for their sins by their enemies , it is deep and large , fit for great armies to meet and fight in : fire and much wood to consume the carcases slain there ; the breath of the lord like a stream of brimstone doth kindle it , not a stream of fire and brimstone , but like it , the destruction being from god was great and terrible , or fire and brimstone shall be sent from heaven to destroy them there as eze. . . dan. . . genes . . . tophet is another of their chief proofs of the torments of hell , and with that which is said , it is shaken and removed . of isa. . . they shall go forth and look upon the men that have transgrest against me , for their worme shall not die neither shall their fire be quenched , and they shall be an abhorring to all flesh . this place is not to be understood of any punishment after this life , because it saith their carcases shall lie to be seen , and others shall look upon them ; in hell they will confess the carcases of the wicked are not now , nor hereafter shall be , for a carcase is without life , therefore not capable of suffering ; if they ●ay at the end of the world ; soul and body sh●ll be united to suffer , how is it then a carcase after the end of the world ? how shall they be an abhorring to all flesh ? for then there will be no flesh to go forth to look upon them : the late annotation of the bible on isa. . . say the carcase are the forces of gog , and magog which shall be slain neer jerusalem , eze. . . to . and . . containeth , is apparent , for after the slaughter is made of them , they shall lie along time unburied , and seven moneths shall the children of israel be a burying them , that they may clense the land , eze. . . . also the judgment inflicted upon them shew it to be in this life as pestilence , overflosting rain , great haylstones , fire and brimstone , eze. . . and the end why god punished them , shew it to be in this life which was that god might be magnified , and sanctified in the eyes of many nations after the end of the world , he cannot be sanctified in the eyes of any , much lesse many nations , the worme hath reference to those that are bred , and fed upon dead bodies as act. . . especially such as lie long upon the ground untill they rot and become as dung and carrion ; job . . jer. . . . . the fire to the burning those bodies , not fit to be stirred , and removed ; but to be consumed by fire in the place where they lay , isa. . . eze. . . that lie ro●ing upon the face of the earth untill they crawle all over with wormes and magets , the sight of such is a lothsom spectacle , therefore it is said they shall be abho●ring to all flesh ; the greek renders it a sight or spectacle , it hath relation to tophet above said ; and the hebrew doctors say the same on this place , they shall goe forth out of ierusalem into the valley of hinnom , and there they shall see the carcases of those that rebelled against me , so d. kimchi ; and ab. ezr. in loc. the worme that shall not dye , and the fire that shall not be quenched , is in this life , and not as they say in hell , mark . . . rev. . . . eze. . &c. eze. . . concerne the destruction of gog , and magog as hath been shewed . concerning luke . . they shall not come out thence till they have paid the utmost farthing . this place mr. leigh doth alledge to prove hel torments , and the papists alledge it to prove their purgatory , and to as much purpose , for vers. . . is christs councel to avoid differences , and to compose them that fall out between mā and man , in this life to prevent sutes in law , and imprisonment , so the text sh●ws , and chrisostom expounds it so ; the word in the greek is an adversary of the law , pro. . . luk. . . mention is made of the magistrate & gaoler , which are terms and offices properly fitting the bu●iness of this life , a like place is mat. . to understand luk. . of their hell , doth imply free will and falling from grace , and that suffering in hell is a satisfaction , and payment of the debt , they will confesse in hell there is no gaol-delivery nor any redemption , therefore it suits not to their purpose , it is conceived that hell is deep within the earth , reason concludes it must needs be dark ; the grave is called the land of darknesse , job . . . the cruelty of the enemy is called thick darkness , joel . , to . the greek poets say it is dark , they compare the darknesse thereof to a certain territory , that lieth between baiae , and cumae , where the cimeria inhabit , so invironed with hills , that the sun never came to it , wherupon the proverb comes , darker then the darknesse of cimeria ; but the chief cause is , because they are in darkness without the light of the word ; for darkness is in this life , we cannot order our speech by reason of darkness , job . . where no light is , there is utter darkness , when the eye is evil , the whole body is full of darkness , mat. . . the d●rk places of the earth , full of cruelty , ps. . . ignorant men are in the dark , and full of works of darknesse , romans . . that would have others tormented with cruel tortures and death , because not of their opinion in religion ; all unconverted men are in darknesse , they are of the night , corinth . . gen. . christ is the light , and saints are the children of the light , what communion hath light with darknesse , cor. . . darkness covered the earth till christ the light came , to give light to them that sate in darkness , isa. . . luc. . . who hath delivered us from the power of darkness , col. . . who hath called us out of darknesse into his marvellous light , pet. . . the people that sate in darknesse saw a great light , and to them that sate in the region & shadow of death light is sprung up , mat. . . ye were sometimes darkness , but now ye are light in the lord ; eph. . . the chains of darkness are not material chains , but so called , because they are fast in darkness and cannot get out ; the law worketh wrath , when that cometh into a dark and ignorant soul it causeth weeping and gnashing of teeth , luk. . . ●eing sad and comfortlesse . of burning the tares , mat. . . is at the end of the world , verse . the tares are the wicked , the harvest is the end of the world ; by which it appeares , the wicked with the earth shall be consumed by fire , , . pet. . . is any so weak , as to imagine the earth will ever burn and never be consumed ? i have seen one burned to ashes in an houre in our cole fire ; they say our fire is but painted fire to that in hell ; if so , then it will of necessity follow , that so much as that fire is hotter than our fire , so much sooner shall the body be burnt and consumed in that more fierce and terrible fire . the wrath to come , thes. . . . . the late annot. bible say , they were to fill up a full measure of their own and fathers sins , because god intended to sweep them away by the hand of the romans , to cut them off by a temporall death , which was the wrath to come , to fill up their sins ; for the wrath is ( not shall ) come upon them to the uttermost : thes. . . we are by nature the children of wrath ; that is , liable to wrath inward and outward ; thy wrath lieth hard on me , ps. . . the wrath of god is the hiding of his face : isa. . . outward wrath is temporall destruction ; he cast upon them the fierceness of his wrath ; ps. . . destroyed them , deut. . . lev. . . jos. . . & . . numb. . . ezek. . . chr . . . psal. . . of the word cursed . it is to be barren ; so the earth & figtree were cursed , mat. . . it is to be a servant of servants , gen. . . josh. . . to want prosperity , deut. . , , , . mal. . to die a violent & disgracefull death , kings . . deut. . . to be a fugitive , a wanderer , ps. . . to eat in sorrow , gen. . . to endure pain and hardship , . lev. . . of eternall damnation . the word damned , mar. . . thes. . rom. . . in greek is judged ; damnation is judgement ; eternall damnation is eternall judgement ; a judgement is a sentence , the sentence is to a second death , called eternal , because it is not to be reversed , the word reprobate is in the greek of no judgement ; a reprobate mind is a mind void of judgement ; see r● . . . tim. . . tit. . . see the ●otes in the margin . of the word fire . fire is put for fiery trials , pev . . . inward troubles , fire in my bones , lam. . . & . . the tongue is a fire , sam. . . & . . his word is fire , ier. . . gods spirit fire , mat. . ● . bap●ized with fire , cor. . . god is a consuming fire , ●eb . . last . bellarmin , and b●llinger and others say , the fire of hell is materiall fire , kindled with wood , and alledge for it isa. . . isa. . . the fire of hell is true and substantiall fire , kept under the earth to pu●ish withall , saith tertullian . the fire of hell cannot be corporal fire for these reasons . . our fire is corporal , they say our fire is but painted fire , a shadow to that , therefore it is not corporal fire . . corporal elementary fire is light , and enlightneth the place where it is ; in hell they say is utter darkness , if so the fire of hell is not corporall fire . . corporal fire consumes speedily all combustible matter cast into it ; they say the fire of hell ever burneth , and never consumeth that cast into it , therefore it is not corporal fire . . they say the fire of hell is invisible , then it is not corporal , for that which is corporal may be seen . . corporal fire may be quenched , the fire of hell they say is unquenchable , therefore it is not corporal . . corporal fire goeth out without wood , theirs not ; therefore not corporal . . they say the fire of hel is eternal , if so , it is not corporal ; corporal fire is seen , things seen are not eternal . . they say the absence of god is the greatest torment in hel , corporal fire is a greater torment to the body than the absence of god . lastly , corporal fire cannot work upon a spirit , the devils are spirits , therefore cannot be tormented with corporal fire , saith willet synops . page . to say god is able to make corporal fire work upon a spirit , and able to make to live without food or refreshment to eternity , and to make fire burn without wood , is no proof that he will do so , and is as silly a kind of reasoning , as to say god is able to do all things , with god all things are possible , therefore he will do all things , men should not build their vaine conceits upon gods power without his word . . others say the fire of hell is not corporal but spiritual fire ; but that it cannot be neither ; for there is no spiritual fire ; if it cease to be natural fire it ceaseth to be true fire ; it cannot be spiritual because they say it is natural ; it cannot be natural because they say it is spirituall , it cannot be neither of them , because they say it is partly corporal and partly spiritual , the one to burne the body , the other to burn the soul , hell flames are materiall , yet not all materiall , saith willet synop. pag. . if so , there are two fires in hell , bernard saith fire shall burn thy flesh , and a worm thy spirit , conscience accusing : isidore saith , their minds burn with sorrow , and their bodies with the flame . . others say hell fire is neither material nor spiritual , nor mixt , but metaphoricall , figurative ; so austin and some of the modern preachers say : calvin thinketh that there is no true fire in hell , for , saith he , the wood and worm is to be taken metaphorically ; but saith another , that the fire is so to be taken , i utterly deny . ten opinions of the learned of the places of hell . m. edm leigh , hugo , and others say , hell is a bottomlesse pit , but there is no place without a bottom which is the earth . . it is generally agreed that hel is in the lower parts of the earth ; but where these lower parts should be , mr. perkins on the creed saith , no man is able to define the lower parts of the earth , is great abasement saith dr. fulk on phil. . . the lowest degree of christs humiliation , eph. . . one part of the earth is not put in opposition to another part thereof , but to heaven , psal. . . david saith thou hast fashioned me in the lowest parts of the earth , ps. . . was david born in hell ? . bish. bilson , mr. wheatly , and others , say hell is below , but how many miles it is to hell they do not say , nor cannot tell . . bellarm. lyria , and others say hell is in the earth neer the centre thereof ; if so , ye may know how farre it is to hell , the earth being round , the circumference thereof being twenty one thousand and six hundred miles : the whole consisting of degrees at miles a degree , the diameter of the terestrial globe is six thousand seven hundred and eighty two miles , and one eleventh , so there to the centre or middle point is three thousand three hundred and ninty miles and halfe at length deep into the earth to hell ; but in the day of judgement when the earth shall be consumed with fire , as pet. . . where shall hell be ? then it cannot be in the centre of the earth when there is no earth . . mr. leigh and others say hell is a lake , the lake is a sea , as appears luke . , . where the swine were choaked , luke . . whose common depth is not half a mile , men seek hell in the bottom of the sea , because they know not where to find it , hell cannot be the lake , because hell was cast into the lake , rev. . . . others say hell is in the aire , the devil is the prince that ruleth in the air , eph. . . the air then is the devils hel , saith willet , synops . pag. . is so , then all we that are al●ve are in hell , we do find it is not a place of so great torment , for almost all men like is well , for there they desire ●o dwell . . others say hell is above neer the third heavens , within the view of the glorious saints , and alledge for it isa. . . rev. . . if so , it is very far to hell : astronomers say that there are three heavens above the firmament , where the fixed stars are is a hundred and sixteen millions of miles above the earth , which is so high , that if a stone or weight should fall from thence , and continue falling an hundred and fifty miles an houre , it would be eithy eight yeares , two weeks four dayes five houres and twenty minutes a falling down to the earth . . some say the absence of gods face is hell , but that is not called hell , but wrath , isa. . . this was cains punishmen , from thy face shall i be hid , my punishment is greater than i can beare , genes . . , . the hiding of gods face causeth sadness and the breaking of the bones of comfort , ps●l . . . behold his eye-lids try the children of men , ps. . . if shut they are troubled , if open they are comforted . . some say hell is in this life , and is a guilty accusing conscience : dr. willet saith , a guilty troubled conscience is a hell and prison of the soul ; what may rather be called hell then anguish of soul ? the judges tribunal is in the soul , god sitteth there as judg , the conscience is the accuser , fear is the tormentor , guilt in the soul wounds the spirit , a wounded spirit who can beare ? prov. . . they the spirits in prison , pet. . , . this is the wrath of god that abideth upon him that believeth not in the son , joh. . . heaven is gods face and presence , and our greatest joy in this life , exod. . , . and so will be the next , psal. . . thou wilt fill me with the joy of thy face , in thy presence is fulnesse of joy , act. . . pleasures or pleasantness , that is , pleasant joyes at thy right hand , in the full enjoyment of thee are sweet delights eternal . some say hell is a locall place , augustine saith it is not a place ; doctor willet saith the place of hell maketh not the torments ; it is a question , s●ith he , whether the place make hell , or the absence of the presen●e of god , synops . p. . . another saith , it is in the other side of the blew cloud that appeareth to us in the air ; others say , where the place of hell is they cannot tell , whether it be in the earth , or in the water , or in the air , it is not revealed , saith greenwood , they that have taken pains to find it out are as far from it as ever ; some of the ministers of france affirms , that father co●ton the jesuite did enquire of the devil for a plain place of scripture to prove purgatory , so they are at as great a losse to prove hel by a plain place of scripture truly transla●ed their hel of torments never to end . also the learned agree not upon which scripture to ground their hel-torments upon ; for that place one of them alledge to prove it , another of themselves deny it , that it is so ●o be understood , mr. ai●sw . on psal. . . saith , that place through custome is taken for the place of the damned , but is not so to be understood , the word being sheol ; ma●olat on apoc. pag. . saith , the fire of gehenna is the place of the damned , others of them deny it ; m. leigh saith dives proves it , d. fulk and others deny it . see ye not the great doubting and uncertainty they are at among themselves ? they grope in the dark without light , job . . by their reeling , staggering , and stumbling , that they are so drunke they can finde no ground to stand upon , they understand not whereof they affirm , yet each of them hugs his own apprehension ; it is very strange that in a thing so signall of which they say they see it in the word of god , that they can no way agree concerning it . o ye learned in the liberal sciences , tell us how to reconcile these things in point of truth , or tell us in as much as ye speak contraries , as yea and nay , which of you we are to believe . have we not all cause to say herein , where is the scribe ? where is the disputer of this world ? hath not god made foolish the wisdome of this world , cor. . . he frustrateth the tokens of liars , and make diviners mad , and turneth wise men backward , and maketh their knowledge foolishnesse , isaiah . . mr. edward leigh esquire , and master of magdalene hall in oxford , presents his reasons to prove hell-torments or punishment after this life for some to endure never to end ; let them be considered , prov. . . mr. leigh saith , the conscience of man hath a fear of some pun●shment after this life , prov●s it . answ. if they have , that doth not prove it ; because the consciences of men are as they are instructed , according to the proverb , such doctor , such scholar ; h●nce it is that the conscience of a papist tells him it is not lawfull to eat flesh in lent , nor of a friday , and whoso killeth you will think he doth god good service , jo●. . that is his conscience , the consciences of some men are almost , if not altogether , for some evill ; therefore that proves it not . mr. leigh . the heathen held there was a hell , a being and place for wicked men after this life . answ. why did ye not say and prove that they hold that they shall be in torment never to end . the heathens do not believe that there is to be such a punishment after this life , for they deny the resurrection of the body , therefore they burn the body and save the ashes in an urn for a memorial , they believe as pithagoras the phi●osopher ●aught that the soul goeth from one body into another man or beast , that some of the philosophers grew so tender , that they would not kill any beast nor fowl , for they said , it may be it is my brother or my sister . these heathen greek poets were long before the coming of christ ; in their treble division of the world they fain three gods , jupiter the god of heaven , neptune the god of the sea , and pl●to the god of the earth , in which they say he keeps his court & palace , ( no word of torment , that would make it a poore court and palace ) so homer and noninus , greek poets ; homer wrote of the destruction of troy , which was neare a thousand yeares before the birth of christ ; homer is one of the most ancient records extant , it seems in his time there was no mention of a hell of torments never to end , the said poets call pluto summanus , as being chief of the maunes or spirits below : to pacifie these ill spiri●s a feast was kept in february with wax candles burning to pluto , called candlemas-day , so mr. jess in his almanack , the cretians are alwaies lyars , titus . . the greatest lyars in the world that will fancy , fain , and say any thing ; is it a thing possible that wax candles above the earth should give light thousands of miles into the earth to pacifie those ill spirits there ? it seemes they are not in any great torment if a little light will pacifie them ; the poets say hell is twice as deep as heaven is high ; astronomers say jupiter the second plannet is . millions of miles above the earth ; if hell be twice as deep , it is a hundred and fifty four millions of miles to hell which is fabulous ; so there cerebrus three heads and charons boat to row men to pluto ; so the phantasy of purgatory did spring first from the heathen poets long be●ore the coming of christ , as appears by plato and virgil , who have described at large the whole common-wealth and all the orders and degrees of purgatory : these with their elisium fields and many other of their barbarisms by long use became venerable . your opinion is fitter for heathens than for christians : if the heathens do hold as you do , are we to believe in religion as the heathen ? i passe not what they nor any else say , unless they can read it me in the word of god , we cry , to the law and to the testimony : if they speak not according to this word , it is because there is no light in them , isa. . . mr. leigh saith clear reason proves it , god is just ; many abominable sinners enjoy more prosperity in this life , than those that live far more innocently , must be punished hereafter according to the multitude and hainousness of their sins , psal. . . answ. i see you are more bold to affirm , than able to prove ; doth reason deny the punishment to be just , except it never end ? the scripture you alledge say they have an end , and you say they shall never have an end , that is your clear reason , to say some are worse than others , therefore they are to suffer a punishment never to end , so you exclude mary ma●dalen and the poor prodigal , b●t it is but your bare affirmation without proof , your reason is that god should shew mercy to little sinners , but none to the great sinners , they must not be saved ; but this your clear reason is clear against the will and wisdom of god who is pleased to s●ve of the worst of sinners , as appears luke . . tim. . . acts . . if some enjoy more prosper prosper ty then others , must they therefore suffer a punishment ●ever to end ? outward prosperity is a great blessing , and you make it a great curse ; if that you say were true , there is no cause in the day of prosperity to rejoyce , ecl. . nor to say o lord i beseech thee send me now prosperity , psa. . . in saying greater sinners you judge according to outward appearances both for sin and punishment , and may be mistaken in both what they are in the inner man ; for sin & punishment you know not , the heart of unbelief and rebellion of spirit in others , nor how god punisheth them in their spirits ; sin is punished in this life . mr. leigh saith , its just they should suffer for ever , who if they had lived would have sinned for ever : cast them out of my sight , jer. . . ans. if it be just we should suffer for ever , it is just our surety should suffer for ever . do you consider that the creature was made subject to vanity not willingly , but by reason of him that hath subjected the same in hope , rom. . . cast them out of my sight is no proof that they shall suffer for ever , but rather that they shall be utterly destroyed , for if they have any being , where ever they be they cannot be out of the sight of god . your justice is not gods , his is a death ; yours is not a death , but another thing . mr. leigh saith gods intentions from everlasting , was to glorifie his justice as well as his mercy , rom . , . fitted to destruction . ans. know you any of the intention of god that is not revealed in his word ? deut. . . or doth the word say that god doth not glorifie his justice , unless he infl●ct so great a punishment without end ; you give neither scripture nor reason to prove that you say is just , the justice of god was revealed and made known in causing the earth to swallow up corah and his company ; they were vessels of wrath prepared , fitted to destruction , ( your opinion denies the word of god that saith they are fitted to destruction ) you say they are never to be destroyed , die nor end . mr. leigh saith the covenant under which unregenerate men stand , and by which they are bound over to this wrath is everlasting . ans. there is but two covenants , gal. . . the old and new , heb. . . & . . the old is no more everlasting then the priesthood of it , the breach of the covenant of works is death , therefore not eternal life in misery . mr. leigh saith in that torment they curse and accuse one another . ans. when you write again , i pray tell us how you know that in hell they do so , for the word of god saith not so , nor have you been there to hear it , nor they that told you so ; to affirm things in religion not revealed in the word of god , is to pre●ume above that which is written , and contrary to cor. . . rom. . . sacr●tes an heathen , was more wise and modest in not affirming things he knew not , being asked what was done in hell , said , he never went thither , nor communed with any that came from thence : yet you and others affirm with great boldness and confidence things you know not ; some say in hell the eye is afflicted with darkness , whereas darkness is no affliction to the eye ; also they say their eares are afflicted with horrible and hideous outcries , their noses with poysonous and stinking smells , ( of what i pray ? ) their tongues with gally bitternesse , the whole body with intollerable fire ; the damned sh●ll prize a drop of water worth ten thousand worlds ; cursing shall be their tunes , blasphemies their ditties , lamentation their songs , and shrieeking their straines , they shall lye shrieeking and screaming continually . ye see how men set their braines awork to invent lyes ; for all they say is without warrant from the word of god . one saith their torment in hell is so great , that they cannot forbear roaring ; and you say they curse and accuse one another ; so ●hat one of their vain imaginations contradict another , and all of them the word of god ; they will not deny that those in hell are in the greatest trouble , and they in lesse trouble cannot speak , i am so troubled i cannot speak , ps. . . therefore they cannot curse and accuse one another as you affirm . mr. leigh saith , divines unanimously concur , &c. ans. if they doe it is not binding to us , for we are satisfied they are not infallible , there must be errors , cor. . . they have the greatest share : the priests , popish and mahometan priests , baals priests , and all other sorts of priests concurre , common consent sooner believed then naked truth , it is high time to cease from men , for wherein is he to be accounted of ? isa. . . truth , and not number of men , is to be followed , every one must give an account of himselfe to god , rom. . , , . luther said , he esteemed not the worth of a rush a thousand augustines and cyprians against himselfe ; all churches erre . pa●normitan said , more credit is to be given to one speaking the truth , then to all men in all ages speaking the contrary . they are like to concur and agree if they take the counsell they give , as not to question principles ; it seems we must take all upon trust , and hear-say , without trial , they all say it , therefore it is true ; but the bereans would and did search the scriptures , to see if things were so as the apostles preached , see joh. . . let it be certainly made to appear that god hath said in any thing contrary to any thing that i have said , i desire with all my heart to submit to it , without that i cannot yield the soveraignty of my judgement and conscience to the concurring consent of blind guides , ignorant , and erroneous men , though in sheeps cloathing , and covered all over with the title of godly , learned and holy saints , or presbyters , or ministers of christ ; the papists call their church holy church , and their priest holy priest , and their order holy order , and all holy if you will believe them . some say the jews report that in tophet , the valley of the son of hinnom , there was a great ditch which could never be filled , which they called the mouth of hell , and that the chaldeans when they slew the israclites , threw them in there : if this report be true which hath been brought to prove hell , then it will follow , that the mouth of hell is near jerusalem ; and that god doth give to the wicked power to cast his people into hell . how much weight there is in your reasons to prove a punishment after this life never to end , let who will judg , i for my part professe i do not ●ee how they serve to your purpose , your nak●dn●sse appeares , and that your opinion hath neither scripture nor reason to support it , and therefore it must needs fall , tim. . . you have done all you can , and c●n come to no surer bottom to rest upon , then supposals and imaginations , wresting scriptures , and consent of others , your glory is , that all are of your minde , though without good ground or reason , as is shewed . also in that you alledge reasons to prove hell torments , it giveth me occasion to believe that in your own judgement the scriptures you alledg to prove it , prove it not ; for if you believe the scriptures prove it , to what purpose serve your reasons ? or do you think that those that doubt of the sufficiency of your proofe of it by scripture , will be satisfied with your reasons as a full proof of it , if there be any such , they may be to them of some use . the learned contradict themselves , mr. bolton saith , thou must live in endlesse woe in brimstone and fire , which thou mightest so often and easily escape , which overthrows the doctrine of election ; also they say the sense of losse in hell is greater then the sence of pain . so they make the sensible want of the presence of god the greatest torment in hell , and that is in this life , i am cast out of thy sight , psal. . . it followeth by their doctrine that the greatest torment of hell is in this life . mr. leigh saith , in his body of divinity , the sense of gods wrath , rage of conscience , guilt , fear , dispair , the soul cannot melt with greater torment ; if so , then this is not a worse torment in hell then is in this life . water is so scarce in hell , that greenwood saith , the damned prize a drop of water above ten thousand worlds , and yet they affirm those in hell shall continually weeg , &c. therefore their own sayings agree not . the first author of the opinion of the torments of hell never to end , was marcion the heretick , that held that christ was not a man but in semblance , and that there was two beginnings , two gods , one good , one bad ; that there was torments for some in hell , was first invented by him , he determined the reward of the creature , either in torment or refreshment , to be laid up for them in hell ; he was the first author thereof , by tertullians confession , as ●aith dr. fulk in his defence , pag. , . see and behold the originall of your opinion of the ●orments of hell , an evil man out of the evil treasure of his heart bringeth forth that which is evil , luke . . the seven pillars of hell shaken and removed . the greek fathers were the first pillars of hell-torments ; this came to pass by reason of the ignorance of the fathers in the hebrew tongue , their not understanding the word sheol deceived them , so saith dr. fulk in his defence p. . the second pillar of hell-torments were the writers of the hebrew and greek copies of the bible ; their defect hath put us to a great losse ; the original copy the apostles wrote is not onely unknown to us , but to the learned , we do not heare of any alive in england , that can produce the new testament the apostles wrote , it s not enough that they say that we have books in hebrew and greek , unlesse wee could certainly know that these copies as they call them , agree word for word with those that were wrote by the prophers and apostles ; many boast of gods preserving the hebrew and greek bible amidst so many enemies , as god hath beene pleased to deliver up christ and his people , so also the scriptures into the hands of sinners , to be used at their pleasure ; it is wonderfull to consider , what adding and altering the scriptures have been subject unto ; one pope publisheth what he please for scriptures , as pope urban the . and within yeares after pope clement that succeeded him calls them in , and burneth them , and puts out what he pleaseth and calls it the holy scriptures , if ye will believe the testimony of the learned and godly protestant writers , who have not been esteemed blasphemers nor hereticks , as dr. fulk , m beza , m. william ●erkins , dr. amis and others ; dr. fulk saith that some greek copies are altered ; it is not unlike in his answer to the remist to the reader , pag. . and which is more , he saith corruption hath happened to all copies , this day extant in his answer to preface , page . . . whole verses omitted in some copies , as joh. . . is not in some copies , nor in the syriack , which is ancient as apostles , read not this verse at all , but is extant in others , and that there is at least sixteen various greek copies of the new testament , jus divinum , pag. . dr. lightfoot saith mr. beza was a man that alwayes questioned the text , to see so many differing copies would put any one to a stand , which to believe . master perkins saith it must not seem strange that words in the margin have crept into the text ; doctour amis saith , helps governments in the first of the corinths . . are not in the original , he supposeth it to be done by the prelates in favour of their government ; the preachers , who call themselves divines , have assumed and challenged divine authority to frame all copies and translations , and to expound all texts according to their own mindes , to maintaine their own doctrine and practises , to uphold their power and standing ; hence it is that each differing parties translation agree not , that party that would have the magistrate punish idolatry , &c. h●ve made a text for it , job . . to be punished by the judges : but these words are not in the hebrew , but are an addition of their own , as appears by the bible printed in london by the assignes of john bill , in the yeare . and the geneva bible differs from this , and from the translation printed by the stationers , london ; the english translation hath variety of differences , not without evident contr●dicton among divers places that might be instanced ; see verse . . of the seventh of daniel , in the geneva translation , verse . is i beheld till the thrones were set up , and in the kings translation , printed by the company of stationers , london , the same verse is , i beheld till the thrones were cast downe , and ver. . it is [ but saints of the most high shall take the kingdome ] and in the geneva translation the same verse is [ and they shall take the kingdome of the saints ; ] both cannot be true , which of these is an english man to believe ? some say luther added the word onely to the text , being asked why he did it , said , he did it to make the apostle say more plainly , faith onely justifieth ; dr. fulk defence english translation , page . saith , we follow in our translation as neer as we can the holy scripture in such sense , if any thing be doubtfull as the proper circumstance of the place will lead us unto , that we may attain to the meaning of the holy ghost ; so then it seemes if the translator do think the holy ghost meaneth this or that , he may translate it so ; is not this a large liberty ? the jews take no such liberty . the ministers of lincolne diocess in the abridgement of their grievances delivered to king james , pag. , , . say , that the english translation of the bible is a translation that takes away from the text , and ads to the text , and that sometimes to the changeing and obscuring of the holy ghost ; and mr. broughton the great linguist , in his adverisement of corruption , tells the bishops that the publick translation of the scriptures in the english , is such , as that it perverts the text of the old testament in eight hundred fourty and eight places , and that it causeth millions to reject the old testament ; and dr. fea●ly d. of divinity , in his dipper dipt pag. . saith , no translation is simply authenticall , or the undoubted word of god ; in the undoubted word of god there can be no errour , but in the translation , there are and may be errours , the b●ble translated therefore is not the undoubted word of god , but so far onely as it agreeth with the original , the writings of the prophets and apostles , and in as much as our english translation as he saith , is not the undoubted word of god , what is that preaching worth that is proved by it , the false glosses , and interpretations which are put upon the scriptures by men learned in the languages , who have made inconsiderate and bold assertion without proof , in not keeping to the true and proper signification of the words thereof , hath caused many errours and great trouble and confusion , they put the word lucifer for the day-star , isa. . . they have forsaken the fountain and digged to themselves cisterns , as jer. . and we see the people are willing to give up themselves to a ministry of fables , kings . . pet. . . that makes the scriptures say and unsay , which being interpreted is to make them say just nothing ; the force of education and the custome the country-men live in , is such as ordinarily ingageth them to a prejudice and evill opinion against all principles contrary thereunto , though of divine inspiration ; hence the papists , turks , and severall sor●s of protestants cry down and censure each others judgment and opinion as abominable errour , heresie , and blasphemy . the third pillar that upholds hell torments are fond expositors that interpret sheol for hell-torments , so dr. fulk calls them in his defence , pag. . i would know why interpreters understand and translate a hell of torments from the hebrew and greek as is not in them , as themselves confesse , as hath been shewed : they will take sheol figur●t●vely , and say by tophet hell is figured , which is a fancy , a fable , and delusion that is strong in many , that expound scripture without sense or reason , it is as improper to interpret sheol for a place of torment , as to interpret the word house to signifie a horse ; the scripture is not of private interpretation ; a sense arising out of the brain of an interpreter is a private interpretation , and as the scriptures are not of man but of the holy spirit , so the interpretation of them is not to be of man but of the holy spirit : oracles signifie the answer of god , rom. . . see john . and how readest thou , luke . . to interpret words figuratively that are to be understood literally , and words literally that are to be understood figuratively , is licencious and destructive to the faith of the gospel ; we are not to interpret any place figuratively unless that figurative sense be expressed in a plainer place of scripture ; if a man will have an erroneous perswasion whatsoever the scripture saith to the contrary , he will have it to be a figurative sense , they will be left in the clouds of their own perswasion , so instead of proving their hell of torments never to end by the scriptures , ruffinus and others say they that will not believe it shall seal it ; which is no proof , but a meer shift , as very a lye as nurses use to still children by telling them of a great bulbegger , and that a man will come downe the chimney and carry him away ; but not any but children and fools will be scared with such bulbeggers . the fourth pillar that upholds their hell-torment , is the consent of their preachers , their learned and godly men agree herein , but their weak , and various , and uncertain grounds , declare that they have not studied the point , but when teachers and hearers are ignorant any thing will serve and pass for truth , the simple believe every word ; all sorts of priests agree and abuse the people , the mahometan priests blow a powder into their eyes that come to see mahomet hang , that maketh thē quite blind , that for ever after they are led and the priests say that the glory of the sight of mahomet is so great that it taketh away their sight for ever after , and about easter-time for ten dayes there is great joy about a great fire for their priest mahomet , and those that cast themselves into the fire and are burnt to death are counted martyrs , and once a year the tomb of mahomet is carried abroad upon a cart , and his priests say that those that put themselves under the wheel of that cart and are crushed to death , they say to dye martyrs , and some are so simple to do so , that so they may dye martyrs , so the antichristian-priests and a●l sorts of priests have greatly deluded and deceived the people , blowing something into their eares that for ever after they are not able to hear and receive the truth ; but as m. beza did detest the papists limbus and purgatory , so do i their dreams of hell , it being a device of man without scripture , with all their uncertain brain-sick fancies , for the imaginations of men have no end . the . pillar of hell is their wresting the scripture to uphold their hell of torments ; this cozeneth and deceives many under colour of divine authority , when it s but humane , though they are not pleased publickly to say so , because it streams not to their purpose , the scriptures they alledge to prove it , is above considered , if any say i wrest scripture , i appeal to the learned in the langu●ges , for to them concerneth the decision of the signification of words , who ( as i have shewed ) testifie with me . the sixth pillar of hell is their arguments and reasons they bring to prove hell-torments , which have been considered . the seventh pillar of hell is a strong perswasion that is in men that the believing hel-torments is a great means to leave sin and to live a holy life ; and the not believing hel-torments is a means to commit all sin with greedinesse , and to live as they list , for they say men live as though there were no hell . carnal hearts of men taketh offence of every thing , except the law of workes , doing to be saved , the doctrine of ele●tion , gods free grace and salv●tion only and alone by christ , without wo●kes , rom. . . is changed to be one of the greatest doctrines of liberty to ●in that ever was , and is by the ignorant made a stumbling-block and rock of offence ; and a cause of carelesness in many . ludovick said , if i be saved , i be saved , if i be damned i be damned ; the papists say , if good works save us not , to what purpose shall we doe them ? then we may live as we list , if we be appointed to life we shall be saved , though we sin never so much , if we sin we have an advocate , joh. . . not any thing can separate us from the love of god , rom. . if we be not appointed to life , we cannot be saved though we should doe never so much good , ye see how this truth is turned to wantonnesse , the apostle exhorts not to turne this grace of god into wantonness , rom. . . . the corrupt heart of man is ready to do it , there are many things in pauls epistles which the ignorant , unlearned ( that know not god in christ ) wrest to their own destruction ; will any therefore say that the doctrine of election and salvation by christ alone is not a doctrine fit to be taught nor come abroad ? if so , the scriptures must not come abroad . moreover , the doctrine of the protestant ministers is charged , not onely to be a doctrine of liberty to sin , but a blasphemous doctrine , to teach that the fall and sin of man was decreed , they say is to make god the author of evil ; the protestant writers say that the sin of man was determined of god ; dr. willet , synops . pag. . he also saith the protestants hold , that the fall of adam was both foreseen of god and decreed to be , not permitted only , they alledge gen. . , . sam. . . act. . and acts . , . should ungodly lusts , judg. . for the creature was made subject to vanity , not willingly , but by reason of him that hath subjected the same in hope , rom . . dr. william whitaker against campion the jesuite saith , now answer me campion , do you think that which any one doth , how wicked soever , is done whether god will or not if you hold that any thing is done against gods will , what providence or omnipotency do you leave him ? for he that permitteth that to be done which he would by no means have to be done , it is certain , that he is not endued with so great power as that he can forbid that which he would not have done , wherefore you must needs confesse that all things that are done , are done by the will of god ; and pag. . all confess , god could have hindered sin to be if he had so pleased , but he would not hinder it , therefore it was his will it should be , the will of god , and not sin , is the cause of gods decree , and the being of all things , the will and pleasure of god is the wombe from whence springeth every work of the creature , rom. . . god must first will his creature to stand or fall before he can do either , acts . . phil. . . prov. . . the evil actions of men are not onely foreseen of god , but decreed , saith mr. par in his grounds of divinity : we are not saved from sinne , except we have committed sin , therefore salvation from sinne is not without committing sinne , saith fulk , pag. . god willed and decreed his glory and mans happiness ; therefore he willed and decreed the means to it : the end and moving cause of his willing sin to be , is for his glory , which cause it was necessary for sin to be ; if sinne had not been , how should the goodness of god in giving man eternal life in glory appeared , his love in sending christ to die ? if there had not been sinne , there had been no need of christs coming , nor of his death and righteousness ; most of the great works of god in this world and that to come , have dependence or reference to sin ; how should we have lived by faith , exercised the fruits of the spirit , or have any happinesse or glory in the world to come , if it had not been for christ ? and christ had not been , if there had been no sinne : he that willeth the end , willeth those things that are necessarily referred to that end ; taking away sin was decreed before the world , therefore the being of sinne was decreed ; christ's death was determined before the world ; for the end of christ was to restore adam's fall ; if adam had not fallen , there had been no need of a christ to restore him : the saints were chosen to life before the world ; choice hath reference to the fall , therefore the fall of adam was decreed : if the will of man had been the first and chief cause of the being of sin , then the will of man should be the cause of gods will , and so man shall be the originall cause of the salvation of himself , and so much the cause of it , that without his will it could not have been : and so the determination of god what to do , shall not be from himself , but from the will of man , which is contrary to eph. . . if man should will sin before god willed it , then shall the will of god depend and wait upon the will of man : as if god should say , if man will sin , then i will will his salvation : and if god should first will to send christ to save man , and leave it to mans will and power whether he shall fall or no , then it was possible for man to stand , and so to frustrate the decree of god : for if man had not sinned , gods decree of sending christ had been void and of none effect : mr. perkins saith , god decreed the fall of adam ; if the fall was decreed , if man had power to stand , then he had power to frustrate gods decree , which no wise man will affirm ; and then that saying that adam had power to keep the law , is without truth ; if he had , consider ezek. . , , . jer. . , . god willeth all things well , he sinneth not , nor can sin , because he is under no law , god commands men to keep the law , that no man can do ; he commands men to think no vain thoughts , and not to sin ; we cannot but think some vain thoughts , and in many things we sin all ; christ saith , no man can come to me except the father draw him , john . , . if they be drawn they come ; draw us and we will run after thee , cant. . . if i put sufficient strength to move the earth , motion must needs follow ; when men sin they are beguiled , enticed , deceived , drawn away , they like men have transgressed , hos. . . we are to distinguish between that which followeth a doctrine in its own nature , and that which followeth by accident , or rather that a corrupt heart draweth from it , and is not from the nature and working of the doctrine it self ; it is strange to consider men are so set upon the popish principle to be saved for their works , that they count all prophanenesse that crosseth their way ; some have burned the bible ; and doctor crisps book of salvation by christ alone , mr. archers , late of all-hallowes london , his treatise of comfort to believers , against their sinnes and sorrow , was burnt by the hang-man ; the same spirit is alive to burn this also ; i expect no better from such as are not taught of god ; they condemn those things they know not , and think they do god service , when they persecute the truth and professors of it . take for instance , that the fear of the torments of hell is no such preserver against sin , is evident ; for those that sin with the greatest greedinesse , the greatest sinners , they do believe there are hell torments ; for though they be never so wicked , they hope it doth not belong to them ; or they hope to repent and lead new lives , before they die ; though they sin for the present they hope to make god amends for all , as an arminian being drunk said that he was now in the state of damnation , but he said he would be in the state of grace to morrow , so he comforted himself . the lives of many heathens that have denyed the resurrection of the body , and therefore did not hold a hell of torment after , have been better then many that seek to escape hell and get heaven by their works . . if fear of hell were a preserver against sin , then those that are delivered from the fear of hell , that believe they shall be saved , they should sin more then others ; but we find the contrary , that none more free from sin then these . . experience teacheth , that the fear of hell , though at first it startleth & frighteth men , yet that is soon over , and is no preserver against sin . i knew one set before him the the torments of hell to keep him from sin , and finding that would not do , he added vows and curses to keep him from sin . i knew another wished the devil to take him soul and body , if he did not doe the thing he spake of ; and i knew he did it not : another wished he might sink into hell presently if he did the thing he spake of , yet did do it before he went from the place ; the reason is , because the lusts of men are stronger than the fear of hell , resolutions and curses . . because men are given up to their own hearts lusts ; it may be that they may find that liberty to sinne is the greatest misery and bondage in the world , it hath all misery in it , whether they sinne with more or lesse feare , and could enjoy all the pleasures of sin for a season , they will finde they have made a bad bargain of it . what fruit had ye of those things whereof ye are now ashamed ? rom. . . if i sin thou markest me , job . . be sure your sinne will finde you out , numbers . . in keeping thy commands there is great reward , psal. . . in breaking them a great punishment , loss of inward peace and comfort , a guilty accusing conscience , disgrace , affliction , losses , crosses and death ; the bloody and deceitful man shall not live out half his dayes , psal. . . i will curse your blessings , mal. . . see deut. . . men sin beeause they are led captive by the devil at his will , tim. . . & . . also men sin because they are under the law ; so long as a man is under the law , sin will have dominion over a man , rom. . . sin shall not have dominion over them that are under grace . . men sinne because they have not received power from on high against sinne ; untill they receive that power , they cannot but sin , thou hast led captivity captive , and given gifts for men , psal. . . untill christ by his spirit set the soul at liberty , it is in bondage ; and enthralled to base lusts ; but if the son shall make you free ye shall be free indeed , john . . but not till then ; see eccles. . . the punishment of the magistrates keeps men from abusing others , more than fear of hell ; men would be exceeding dissolute if under no discipline of superiours . . men go to sin for comfort , sweetnesse and satisfaction ; but when satisfied , they goe not to sin ; to act for life is no love to god , nor self-deniall , nor any spiritualnesse ; nor will it do them good , it 's not accepted of god , nor will it continue ; such so restrained , oft-times do exceed all others in sin , the spirituall soul that lives in the enjoyment of the love of god , needs no such weights to procure its motion ; he acts from a new life and principle to the glory of god and good of others ; and in this work and labour of love is more sweetness than is in all the pleasures of sin , which are but for a season . it is great ignorance for any to think that it is in the power of any man to sinne as much as he will ; if this be proved , all objections are answered ; and this the scripture proves , that without the will of god men cannot do any thing , not so much as go to a city , unlesse god will , jam. . , . god worketh , governeth , and disposeth all things after the counsel of his own will , ephesians . . ioh , . . acts . . rom. . . who hath resisted his will ? gods will is done , luke . . hebr. . . eph. . . ac●s . . the measure of mens sins are set● ; men cannot do more nor less than their measure , they fill up their measure alway , thes. . it was determined how oft peter should deny christ , luke . , . wi●h ver. , . god saith , if you will believe him , the wicked shall do wickedly , daniel . . they cannot cease from sin , pet. . . that which is determined shall be done , dan. . . he that restraineth the clouds that they drop not down rain , he made a decree for the raine , joh . . and the earth that it bring not forth grass , deut. . . he that stilleth the winds and the tempest , psal. , . that saith to the waves of the sea , hitherto shalt thou come , but no further , and ●ere shall thy proud waves be stayed , job . . he r●straineth men from doing their wills when he pleases ; they would go further , but he restraineth them , job . that they cannot doe the things they had appointed to doe ; genes . . . & . . & . . & . . revelat. . , . o lord , i know the way of man is not in himselfe ; it is not in man that walketh to direct his steps , jerem. . . psalm . prov. . . a mans heart deviseth his way , but the lord directeth his steps , prov. . . the preparation of the heart and the answer of the tongue is from the lord , prov. . . the heart of the king is in the hand of the lord , as the rivers of waters , he turneth it whithersoever he will , prov. . . man his dayes are determined , jo. . . . , . and the bounds of his habitation , acts . . so are his works and sins ; surely the wrath of man shall praise thee , and the remainder of wrath shalt thou restrain , ps. . . setting aside the opinions and conjectures of mens devised fables , i am fully satisfied with the testimony of the word of god ( besides their own testimony , which is sufficient against themselves ) with which i see through the thick darkness of the inventions and traditions of men . severall considerations that there is not to be a punishment after this life that shall never end . . we doe not finde the place of hell mentioned in any of the six dayes work of god ; if it be a place , it is a created place , and so a part of the creation of god ; the whale is mentioned in scripture ; if there be a place of hell , it is a greater thing , and in that it is not found in the creation of god , it is a ground to judge that it is of the creation of man , a vain imagination of man ; for their reasons prove it not , nor do they agree amongst themselves of the proof of it , neither where it is nor what it is . . solomon [ was wiser than all men ] king. . . yet he spake not any thing of the torments of hell , nor of any punishment never to end [ he spake from the cedar to the hysop , he spake also of beasts and fouls , of creeping things , and of fishes ] v. . if he had known of any hell and torments there , he would have spoken of that also . . the jews [ unto whom were committed the oracles of god ] rom. . . to give unto us , they have delivered no such thing to us , nor do they believe any such thing ; for the hebrew doctors understand the seventh day of seven thousand yeares , which is in the world to come hee blessed , because in the seven thousand years all souls shall be bound up in the bundle of life in the world to come ; ainsworth on gen. . a day with the lord is as a thousand yeares , pet. . . the jewes say , as the world was made in six dayes , so it should continue six thousand yeares , and no more , and that the seventh day is the seven thousand yeares in the world to come , in which all souls shall be blessed : also they say a good man and a bad man died afterwards : one in a vision saw the good man walking in gardens among pleasant fountaines of water , but the bad man near a river , and his tongue reaching after water , but could not reach it . talm. jerus . in chag . fol. . col. . in that these things are received among them for truth , though they be but jewish fables , yet by them we see evidently that they do not believe the opinion of a torment after this life never to end ; the jewes and hebrew doctors were great searchers of every tittle of scriptures ; and if it had been there to be seen , they or their prophets should have seen it . . the saints recorded in scripture did not believe that there was to be a punishment for any to endure never to end ; this appeareth , because when they made a confession of sin , and the punishment due to them for the same , they do not confesse to have deserved any such punishment ; they confesse [ to us belongs confusion of face ] dan. . , . [ its the lords mercy we are not consumed ] lam. . . [ thou hast delivered me from death , ] psal. . . chron. . , . nor do we find that they did ever give thanks for any such deliverance , if they had known of any such deliverance , it could not but appear the greatest deliverance any could enjoy , and that it did require the greatest acknowledgment and thankfulnesse ; nor doth it appear that ever they did pray for , or express any desire of any such deliverance ; in that they express neither , it is a ground to judge that they knew of no such punishment ; and if there had been any such deliverance , they should have known it , it should not have been hid from them ; they admired the deliverance of saving their lives from death , as the greatest deliverance , ezek. . , . [ the kindness of the lord not to die ] sam. . . do you believe that if moses and paul had believed that there was so great and exceeding torment without end , that in the least they would have wished or desired [ to be rased out of the book of life ] exod. . . and [ to be separated from christ ] rom. . . to endure the said torment without end ? i do not believe that they were willing so to suffer . . christ when on earth , spake of the destruction of jerusalem which was to come , and wept because they were to suffer that , luk. . , . he would much more have spoken of a punishment never to end , and wept for them that should suffer that , if there had been any punishment for any to endure . . because when god doth warn any from sin , from the consideration of punishment , there is no mention of any punishments but of those in this life . see cor. . . to . [ they shall die of grievous deaths ] jer. . . . chro. . . cor. . . death threatned , ezek. . , . & . . to . titus . , . [ confounded that serve graven images ] psal. . a punishment in this life , jerem. . death for idolatry , jer. . . the punishment of idolatry set for an example , pet. . . [ be instructed , lest my soule depart from thee , & i make thee desolate , because of thy sins ] mich. . . see jer. . . [ abomination that makes desolate ] d●n . . . [ he turned the cities of sodom and gomorrah into ashes , condemned thē with an overthrow , making them an example ] pet. . , , . he that threatned death , would have threatned a punishment never to end if there had been such a punishment to be infl●cted upon any . . because gods punishment of sinne is not of so large an extent as his mercy , for his punishing of sinne is but [ to the third and fourth generation ] deut. . . [ thy mercy is great above the heavens , and thy truth unto the skies ] p●al. . . by truth in this place understand the punishing of sinne , because the word mercy is put in opposition , which lieth in forgiving sinne ; the heavens are far above the skies . astronomers say the clouds and skies are not above fifty miles above the earth ; but the heavens are above a hundred and sixteen millions of miles above the skies , but the mercy-seat above ] exod. . . his name is his glory , [ his glory above the heavens ] psal. . . why is it said he punisheth the iniquity of the father upon the children to the third and fourth g●neration , and not to the tenth and twentieth generation , but to declare that his justice is satisfied therewith , and requireth not a further punishment ? god doth punish sin in the sinner , and upon his children , to the third and fourth generation , but because there is not to be a punishment after this life never to end . . because death and the fear of it is called the [ terror of god ] gen. . . [ the king of terrors ] job . , . therefore death is the greatest punishment and most terrible ; but if there were to be a punishment never to end , not death , but that were the king of terrors ; for death is not terrible at all in comparison of that . . because sin is punished in this life to the full ; if you will believe god , he saith , according to their works and doings i punished them ezek. . . h●s . . . & . . jer. . . & . . jer. . , . job . . every transgression received a just recompence of reward heb. . . would ye have it to be punished to the full in this life , and after in the world to come with a punishment never to end ? that sin is punished in this life , see isa. . , to . deut. . , . mich. . . hag. . . lamen . . . i le punish the world for their iniquity , they shall fall by the sword isa. . , , to . outward calamity & death , the punishment of sin , lam. . pet. . . [ recompence their sin to the ful ] jer. . . for the violence of the sin of man when all flesh had corrupted his way , god saith , [ i will destroy them with the earth ; a flood of water to destroy all flesh ] gen. . . . , to punish sin twice , is as disagreeable to justice , as to receive the payment of one debt twice . . because there is not a worse thing then the dregs of gods fury , anger , and wrath ; and these are poured out in this life ; god doth not onely begin to punish sin in this life , but also finish it in this life ; for it is said , he poured out all his fierce anger , he cast upon them the fierceness of his anger , wrath and indignation , psal. . . ( death ) so it was poured out , esa. . . ezek. . . accomplished my fury , eze . . . it consumed them , ezek. . . for yet a very little while and mine indignation and anger shall cease in their destruction , jer. . . wrath past , job . . taken away all , psal. . . he hath poured out all his anger , lam. . , . zeph. : . the punishment of their iniquity is accomplished , lam. . . ezek. . . & . . & . . . the dregs of the cup of my fury accomplished , ezek. . . therefore there is no continuance of it after this life ; for when aohan was dead , it is said the lord turned from the fierceness of his anger , jos. . . but if that they say were true , his death was but the beginning of the lords fierce anger . many infallible proofs that there is not to be a punishment after this life never to end . proof i. because the scriptures hold forth no such thing , as hath been shewed ; we ought not to presume above that which is written ; revealed things belong to us , deu. . proof ii. their opinion of a punishment never to end , is contrary to the word of god , in that it doth maintain that the wicked shall have eternal life : if man was to live for ever , why was the flaming sword set to keep the way of the tree of life ? gen. . . lest he put forth his hand , and take of the tree of life and live for ever : no eternal life came by the first adam , eternal life came by jesus christ , who is the tree of life , eternal life promised and given by jesus christ , eternal life by jesus christ , rom. . . and [ he that eateth of this bread sh●ll live for ever . ] joh. . . [ because i live ye shall live also , ] iohn . . god sent his son that we might live through him , joh. . . onely believers have eternal life , he that believeth on the son hath eternal life , he that believeth not the son shall not see life , joh. . . whosoever believeth shall not perish , but have everlasting life , jo. . . i give unto them eternal life & they shall never perish jo. . the wicked abide not for ever , joh. . . [ if ye live after the ye shall die ] romans . . [ him will god destroy ] in the greek it is corrupt , cor. . . the preaching of the crosse is to them that perish foolishness thessillon . . . utterly perish peter . . luke . . [ to their own destruction ] pet. . [ abideth in death ] rom . , . [ they shall be destroyed for ever ] psal. . . joh . . if they perish and have not eternall life , then they cannot live for ever : god said , gen. . . [ if thou eatest thou shalt surely die ] but the serpent said ( gen. . . ) [ ye shall not die ; ] so the serpent , which is the devil , hath taught men to say as the serpent said , now they have eaten they shall not die , but shall live for ever , and never die , which is to say , god is the lyar , and that which the devill said is truth : the word saith , him will god destroy , math. . . cor. . . & . . they shall be destroyed , pet. . . swift destruction , their end is destruction , phil. . . their opinion saith they shall never be destroyed , die , nor end , which is no destruction : the word saith , ( the last enemy is death , ) cor. . . their opinion saith , that is not the last , there is an after that is much worse , never to end : it saith gods anger is for ever , he will never turn from it , contrary to jer. . . psal. . . & . . & . . mr. bolton saith , they sha●l suffer so long as god is god : if so , then they have eternall life ( though in misery ) whereas the scripture doth not declare eternall life to be for all men , joh. . , . promised us eternal life , joh. . , . i give unto them eternal life to as many as thou hast given him , joh. . , . in hope of eternal life , jo. . . as many as were ordained to eternal life believed , act. . . they that have done good unto the resurrection of life , joh. . . if it be granted that the wicked have not eternall life , as hath been proved , it wil follow , that they cannot suffer for ever so long as god is god ; and therefore all their building of a punishment never to end falls , grant the first , and the later must needs follow . if adam had not sinned , he should have died ; this is proved , first , because adam in his creation had a naturall body , cor. . . that which is natural is not eternal , v. . ( he was of the earth earthly ) , . therefore mortall and corruptible , , . secondly , man in his first being was corporall and visible to be seen , things ●een are not eternall mr. bolton saith , if adam had stood , he could not have conveyed to us a body immortall or not dying , in his treatise of heaven , page . basil saith , if god had given adam an immutable and unchangeable nature , he had created a god and not a man : augustine in his book of confessions saith , because the lord created man of nothing , therefore he left in man a possibility to return into nothing , if he obeyed not the will of his maker . thirdly , man in innocency needed food , &c. that which depends upon mutable and earthly things , is earthly and mutable ; we see it in all other creatures that live upon perishing things , at last perish ; and herein man by the first adam hath no preeminence above a beast : heaven and earth were created , therefore had a beginning ; and although they have a much longer life than man , are to have an end , [ heaven and earth shall be dissolved ] pet. . . if adam had not died ( rom. . . ) he should have continued in this world , he should not have gone to the world to come ; therefore by his fall he lost no happinesse nor eternall life in that world ; for he could not by that fall lose more than he had , and was to have ; death is according to nature , but to attain immortality is above nature . adam being earth and from the earth , his enjoyment , life , and loss , and punishment , must of necessity be earthly ; how cometh he then by his fall to be capable of a punishment never to end , unless by his fall he could purchase eternall life , which none will affirm ? eternall life cannot be by the first man , much less by sin . i deny not but the wages of sin is death , rom. . . there is a difference to be put between a naturall death and a judiciall death ; the first is from nature , the second is from sinne , if the common death that all die , hebr. . . were the punishment of sin , as most men think , then christ by freeing his from the punishment of sin , by bearing death for them , of necessity he must free them from dying a naturall death ; but christ freeth not his from a natural death , yet freeth them from the punishment of sin ; therefore to die the common death is no part of the punishment of sinne : for where sin is satisfied , or pardoned , or forgiven , the punishment is not inflicted ; if it be , how is it forgiven ? even men when they pardon inflict not the punishment ; all confess , some mens sins are pardoned , how then cometh it to passe that they die for sin , whose sin is pardoned ? [ he that keepeth my saying shall not see death ] john . . is not to be referred to a naturall death , but to perish , a judiciall death , john . . the scripture declares that there shall be a resurrection of the dead , the just and unjust , acts . . the unjust would enter into life , but shall not , john . . [ unto whom i swore in my wrath , that they should not enter into my rest ] psalm . . hebrews . . [ and your selves thrust out ] luke . . when they rise to judgement at the last day , they shall be consumed with the earth by fire , that 's their end ; so that not to enter , to be thrust out , the second death , and to perish , is one thing , if they live for ever , and have eternal life , how do they perish ? and how is the end of those things death ? rom. . . if there be no end , to be carnally minded is death , rom. . . how is this true if they live for ever , and not die ? sin being a transgression of the law is a legall sin , and so is to have a legall punishment : for some sins is death , rom. . . inflicted by god , as gen. . , . and by man ; a legall death is not from nature , but from sin , and is a second death ; if a man for murder be put to death , in dying he dieth the first and second death , for in dying he dieth a naturall death , and a judiciall death : this later is a second death , in that it is not from nature , but from sin . men put the stresse of the punishment of sinne upon the second death , but what that second death is they cannot agree among themselves ; the ministers in their late annotations on the bible on revel. . . ( on such the second death hath no power ) interpret it not to be destroyed by antichrist , nor by the turk , v. . so then according to their interpretation it is not a punishment never to end . mr. perkins saith the second death is a totall separation from god ; if so , it is not a punishment without end , and in that god is every where , psal. . , . if they be anywhere , how are they absent from god ? if the second death be a death , it is not a life of misery never to end ; that is not a death , unless eternall life be a death ; they confess eternall life in misery is worse than death ; if so , then it is not a death , but another thing . the fi●st death is the destruction of the body , a separation of soul and body ; the second death must be like it ; the second death is an image of the first , else how is it a death , and a second death ? the second adam being man , was an image of the first ; the scripture saith , the second death is like the first , luke . . the second is like to it , matth. . . therefore as the first death , so the second is a separation of soul and body , else how is it a death or a second death ? reuben by going into his fathers bed , deserved a judicial legal death , but did not die for it , gen. . , . & . . chron. . . ( let reuben live and not die ) deut. . . a judicial or second death : the jewes onkelos read deut. . . ( let reuben live , and not die the second death ) and ionathan on isa. . . ( i will deliver their carkasses to the second death ) vers. . ( the lord will slay them with the second death ) by which it appears , the jewes count the second death is to be slaine ; and if so , it is not a life of misery never to end as some say ; the book of the revelation speaks of the second death ; doctor featly and dr. ligh●foot , and others say , that book treats of the church and things done in this world ; and if so , then the second death is a punishment of this life , they also interpret heaven in that book to be the church , and the late annotat. bible , and mr. brightman and others on apo● . . . say , that the devil in that place is the great turk . it is their opinion that say the wages of sin is not death , they say it is a life of misery never to end , which is worse and more than death ; therefore their opinion is contrary to the word that saith it is death , filled with all unrighteousnesse , haters of god , despitefull , proud , inventers of evill things , they that commit such things are worthy of death , rom. . , . these are great sinners , yet the word saith not that they are worthy of more then death ; and therefore why should any say they are worthy of more then death ? and if the end of these things are death , rom. . . therefore there is not any thing to come after death , kings . . the soul that sinneth shall die . ezek. . . . that is all that sin doth bring forth . god in giving his law did express the punishment of the breach of it , saying ; in the day that thou eatest of that tree thou shalt surely die , gen. . . dying thou shalt do , that is , naturally and judicially , not touch it le●t ye die , gen. . . to bear iniquity is to dye for it , levit. . . numb. . . that one man dye for the people , joh. . . the body is dead because of sin , rom. . . he that is dead is freed from sin , rom. . . neither sin nor punish●ent hath any thing to do with a dead man ; this iniquity shall not be purged from ye till ye dye , then it is purged from them , if this iniquity be purged from you till ye dye , we learn that death acquitteth , talm. jerus . sanched . fol. . col. . after man had sinned , god expounded the punishment of the breach of his law , gen. . . to verse . it is evident that the punishment of the old serpent the devill , and of the woman and of the man for their sin , are onely punishments of this life ; there is not the least word of any punishment after this life , much lesse of a punishment never to end ; so that by that which is said we may judge of that mr. bolton and others say , of being everlastingly in a red hot scorching fire , depriv'd of al possibility of dying , or of being ever consumed in torment eternally ; they say the fire of hell burneth far hotter then ten thousand r●vers of brimstone ; how know they it , seeing they never felt it , nor they that told you so ? three drops of brimstone will make one so full of torment that one cannot forbear roaring out for pain , yet it must be born so long as god is god . o eternity , eternity , eternity ! if so , they shall have eternall life , which is contrary to the scripture , as hath been shewed , and is therefore to be rejected ; also they say that the soul of the wicked goes immediately at d●ath to hell to the devills , contrary to e●cles. . . & . . gen. . . h●b. . . ez●k. . , , . zach. . . if the devills are in hell in torment as they commonly and vainly imagine ; hell is in the wicked ; the devils evill spirits are there and rule there in the children of disobedience , eph. . . pet. . . math. . . jud. . math. . , , . adam in innocency being a naturall man , he had the law of nature written in his heart ; the breach of that naturall law caused a temporall curse and punishment , and not any eternall ; they that think eternall life is to be had for our works , our well doing , are prone to think eternall life may be lost for our not well doing ; but the way of the gospel places not eternal life and ete●nall death in misery upon our doing , rom. . , , , . also the scripture speaketh not of an eternall death , and therefore there is no such thing . proof iii. their opinion of a punishment after this life never to end , makes not sin , but christ to be the cause of their so suffering : this is evident ; because if christ had not come , there had been no resurection , and if no resurrection there could be no suffering of any torment after this life : for if no resurrection they should have perished , in the grave there had been their end , if christ be not risen , they which are fallen asleep are perished ] cor. . , . that the resurrection came by jesus christ is also evident ; for christ saith , [ i am the resurrection ] joh. . . by man , that is , christ came the resurrection , ver. . [ therefore it is called the resurrection of jesus christ ] pet. . . [ his resurrection ] romans . . philippians . . pet. . . christ is called the first-fruits , because he first rose from the dead , after him others ; if christ had not risen , no man should ever have risen from the dead , therefore it is said [ they came out of their graves after his resurrection ] matthew . . and in that christ is the resurrection and the cause of it , in that it came by him , sure none will deny , that if there had been no resurrection from the dead , there could be no suffering after death , so long as god is god , therefore it followes , if any shall so suffer , christ is the cause of it ; for without him they could not have lived for ever , and therefore not suffer for ever ; and is it not very hard and unreasonable , and contrary to the word to charge christ to be the cause of their so suffering ? seeing christ came [ in love to the world ] john . . [ to save , not to destroy ] luke . . & . . not to make any miserable , [ he came to save sinners ] tim. . . lu. ● ● [ he rose again for our satisfaction ; ] therefore , if none can so suffer unless christ be the cause of it , there is no such punishment for any to endure never to end . proof iv. the scriptures declare what christ came to do , namely , to deliver us from the hand of our enemies , luke . [ to tast death for every man ] hebrews . . see lu. . . [ the last enemy is death , he abolished death ] tim. . he hath promised deliverance from death and grave ; i wil redeem thee from death , hosea . . that keeps my sayings shall not see death , iohn . , . o death where is thy sting ? o grave where is thy victory ? cor. . . i will ransome thee from the power of the grave ; he saith not from the torments of hell , nor from the punishment never to end : o death i will be thy plagues , o grave i will be thy destruction , hos. . . so that if there be a punishment after death and grave , there is no mention of christs delivering us from that ; and in that the scripture saith [ he is able to save from death ] hebrewes . . is as much as to say , salvation from death is sufficient , and that there is no farther thing to be delivered from than death and grave , if there were deliverance from them had not been satisfactory , because not sufficient ; for if there is to be a punishment after death , who shall deliver us from that ? christ delivereth from death and grave , no further deliverance from any thing is mentioned : therefore he hath not delivered his from more , and therefore there is no further thing to be delivered from ; so that ye may see that their opinion makes void christs suffering , and the saints comfort ; for if a punishment for ever be due to man for sinne , christ must for ever suffer that torment to free us from it , or we must suffer it ; the protestant writers confess , that the way and means that christ freeth us from the punishment of sin , is by his suffering that punishment we were to suffer : to this the scriptures agree , galatians . . isaiah . , , , . so that if christ our surety hath not suffered the said torments for ever , then hath not christ suffered enough ; namely , that which we were to suffer , and so not delivered us from the said punishment . that jesus christ hath not so suffered is evident , and confessed by the protestant writers ; some of the protestants say the repro●a●es in ●ell suffer the w●nt of the v●sion or sight of god for ever , finall rejection . . they shall be perplexed with the horrour of a guilty c●nscience . . deprived of the gifts of the holy spirit . . instead of vertues , they are defiled with wickednesse , indignation , desperation ; christ suffered none of these , saith willets synopsis , pag. . far be it from us so to conceive , p. . also they say in hell is inward and outward darknesse . . a l●ke of fire and brimstone . . fire unquenchable . . worm and prick of conscience . . malediction . . desperation , second death ; christ suffered none of these , therefore christ suffered not the torments of hell to be ever , in these in that place , they will not say christ is how in ; if christ had suffered the pains of the damned , yet unlesse he suffer them without end , christ suffered not the punishment of the damned in hell , which they say we were to suffer ; also they say , they suffer not those torments without sinne and desperation ; will any say christ so suffered also ? they say in hell they shall see the story of their sins before their eyes , the wrath of god lying upon them for their sinnes , cruell indignation , horrible outcries , blasphemies , fretting for horrible torments , endlesse pains , without all hope or comfort ; who dare say christ suffered any of these ? some that are for the torments of hell , confess that it stands not with the dignity and worthiness of christs person , nor with the holines●e of his nature , nor the dignity of his office to suffer in that locall place eternally : finall rejection with desperation , with the worm of conscience , agreeth not to the holiness of his person ; finall rejection christ suffered not , nor eternall flames , nor the second death : for christ to suffer these , were to destroy the work of our redemption ; christ could not be subject to destruction . willet . synops . p. . christ suffered none of these punishments , therefore he suffered not the torments of hell . christ was heard in that he feared . christ did not fear the torments of hell , therefore he did not partake with us , nor deliver us from them . christ did not deliver us from any thing which he suffered not ; eternal fire in hell : he suffered not : nor are the pains of this life the paines of hell therefore if there be any such hell or punishment , christ suffered it not , and therfore we must suffer it ; see ye not whither this their doctrine tends ? to overthrow the sufficiency of christs suffering and our comfort , in leaving us to suffer the said torments our selves . christ leaving his suffering an example , if we suffer with him , &c. rom. ● . . must we suffer the torments of hell ? i believe christ hath born the whole punishment of sinne ; in it i am saitisfied , and desire no more ; but how christ suffered the torments of hell , i nor them selves see not : they say christ being god , made an infinite satisfaction , paying at once upon the crosse , that which we should have been ever a paying : i grant christ is god ; but the godhead did not , nor could not suffer ; if the godhead of christ was to make satisfaction to god , is to say , god satisfieth god ; and if christ as god was to make satis●act●on , to what purpose was christ to be made man and die ? if ye say christ was to make satisfaction in both , his godhead and manhood : doth the godhead need the help of the manhood to make satisfaction ? it is not proper to say god was to be satisfied : for he was never unsatisfied ; god is perfect , infinite , happy , unchangeable ; how is he so , if he were ever unsatisfied ? to say god is , or ever was unsatisfied , is in effect to deny the being of god , to say he is not happy ; for satisfaction and content belong to happiness ; where there is no satisfaction , there is no content , because no perfection : god is one to us , there is but one god ; god was in christ recon●iling the world to himselfe , cor. . . that is , father , word and spirit , god is one ; not one divine nature in christ satisfying , and another in the father satisfied , but the father in the son , god in christ : the essence of god is one and the same , reconciling the world to himselfe ; god was never unreconciled to the world : its onely man that is at enmity and unreconciled , therefore it is said , he reconciled them to him ; the change is in the creature , not in god , mal. . . if the manhood of christ was to make satisfaction to god , how can man that is finite , satisfie that which is infinite , unlesse you will affirm the godhead of christ did suffer ? there was not any thing to suffer , but the manhood of christ ; can the suffering of man satisfie god ? man is finite , so is all he doth , sin is a transgression of the law , sin is a disorder of the creatures first and chiefe being , which stands in righteousness , and is an eclipse of the glory of man . sinne is a defect and discovery of the weaknesse and mutability of the reasonable creature ; sin cannot impeach god : if thou sinnest , what do●st thou against him ? or if thy righteousnesse be multiplied , what doest thou unto him ? if thou be righteous , what givest thou unto him , or what receiveth he at thy hand ? thy wi●kedness may hurt a man as thou art , and thy righteousnesse profit the son of man , job . , , . god hath all satisfaction in and from himself , not from any thing without or besides himself ; god gave not a law to himselfe to satisfie , but to man , the law belongs onely to the humane nature , therefore christ was a man : he took on him the form of a servant and became obedient to death , the dea●h of the crosse , phil. . , . a body , heb. . . obedience belongs to the humane will ; the man christ made a curse for us ; hee was bru●sed for our iniquittes ; and with his stripes we are healed , isa. . , . it was blood that washed away our sinnes , rev. . . therefore it is said , by the obedience of one [ man ] we are made righteous , rom. . . the word saith , not by the obedience of god , nor of god man , god is satisfied ; but by the obedience of one man we are made righteous , the man christ iesus , tim. . . the worthinesse of christs person did not abolish the equity of the law of god , and exempt him from suffering that he ought to suffer , luke . . some say the suffering of christ was infinite , but the word saith not so ; the punishment of sin is death , he tasted death , he died for us ; it is no infinite thing to die : they reply , the sin of man is infinite , because against an infinite god ; to say sin is infinite , in a strict sense , is to attribute too much to sinne , and too little to god , to give that to sin which is proper to god ; to equall sin with god , is in effect to deny the being of god , because there can bee but one infinite ; also to say sin is infinite , is to make all sin alike equal : for there is no degrees in that which is infinite ; sin not being infinite , needs not an infinite satisfaction : they say infinite majesty offended , infinite punishment imposed : but it 's but their say so , because it is without and besides the word of god : the punishment of sinne is not to be taken from the in●initenesse of god , but from the penalty expressed in his law for the breach of it , which is death , genesis . . proof v. the word saith , gods fury is like fire ; in the fire of his jealousie he shall make a speedy riddance of all them in the day of the lords wrath , ezek . . . but to contiuue in torment for ever , is no speedy riddance : therefore there is no such punishment to be : the pouring out of the fiery anger of the lord , is a day ; zeph. . , . rom. . . ezek. . . & . . james . . isa. . , . the day of the lord is at hand , deut. . , . job . . . a punishment never to end , no-way a grees to a day : therefore there is no such punishment to be . proof vi . the opinion of the torments of hell never to end , hath and doth daily cause much sin : for , first , it causeth feare : feare hath punishment , john . . he that feareth is not perfect in love , joh. . . a servile and a slavish fear is sin . . it causeth many evill and hard thoughts of god . . fear troubleth the hearts of many of the lords people , and makes them sad with their lyes ; this god complains of , ez●k. . . their lies cause them to erre , after which their fathers walked , amos . . ch●ist saith , ●et not your hearts be troubled , joh. . . the fear of hell doth greatly trouble the hearts of many ; it is gods will to comfort the sad ; to release those that are bound , isa : . , , , . & . , . a word fitly spoken , is like apples of gold in pictures in silver , p●ov. . . . fear distracts , and greatly discourageth the soul , hinders faith , that which freeth the soul from fear , fits the soul to serve god without fear , in holinesse and righteousnesse , all the dayes of our lives , luk. . . . fear unfits and disableth the soul to every good work to god or man ; fear unfits for any outward occasion ; fear is a weight that depresses the soul , and makes it weak , it straitneth the heart , but hope comforteth and enlargeth it . . the opinion of hell torments , provokes the soul to envy and unbelief , and hinders subjection to god ; if the soul apprehends it self lyable to so great and everlasting punishment , it cannot submit to god ( nor be quiet ) this caused francis spira to wish hee were above god : the light of this truth causeth the soul lesse to sinne , and lesse to be troubled , to have lesse hard thoughts of god , and lesse to fret against the lord . . their opinion causes an exceeding and unreasonable trouble of minde and melancholy ; such trouble is sinne , john . . [ a merry heart doth good , prov. . . ] the knowledge of the truth herein easeth the fearful mind , and causes , as it were , a heaven upon earth . . their opinion hath caused many to murder themselves in taking away their own lives by poyson , stabbing , drowning , hanging , strangling and shooting themselves , casting themselves out of windowes , and from high places to break their necks , and by other deaths , that they might not live to encrease their sin , and encrease their torments in hell . . their opinion provoketh to the greatest sins , as despair : also to the wickednesse that the world lieth in , namely , working for life , to do duties to escape hell and get heaven , which is to tread under foot the blood of christ as an unholy thing , heb. . . in seeking to be justified by the law of works , and not alone by the perfect righteousness of jesus christ , rev. . . jer. . . heb . , . . freedome from feare causeth love ; love causeth service ; the love of christ constraineth ; it tends to the comfort of many that through weakness of faith give way to satans temptations ; to fear the torments of hell causeth a feeble mind ; comfort the feeble mind , thes. . . its a comfort to many whose children and friends die and leave no testimony of their conversion , the fear that they are to suffer so great and endlesse torment hath greatly sadded and troubled the heart of many a parent and friend . proof vii . the reason that god gives , that he will not contend for ever , nor be almayes wroth : for the spirit would faile before me , and the souls i have made , isa. . . man is not able to dwell with everlasting burning , isa. . . to be in so great a torment as they speak of without end , ease , and refreshment , the spirit must needs fail ( a small thing will make the spirit fail ) if so , then the reason is the same against the being of a punishment never to end . proof . it is not agreeable to the god of nature , to go contrary to the law of nature , that he hath written in mankind ; there is planted in man an universal love to man , especially to their off-spring , be they obedient or disobedient ; what bowels of love is there in parents to their off-spring , when in misery , and to others in misery and want ? sure no man doth desire any man nor creature to indure the torment they speak of one year , much less their own of-spring ; how then may i , or can i , think so of god , to be lesse pittifull , lesse mercifull then cruell man ( jer. . . and . . hos. . . ) to his off-spring ? we are all his off-spring , acts . . sure god exceeds man in goodnesse ; if ye which are evill know how to give good things to your children , how much more shall your heavenly father give good things to them that aske him ? math. . , , , . thou lord art good and dost good , psal. . . math. . . though they were evil , and did evil , god did good and gave rain , act. . . they say the fire , dan. . . is nothing to hell , and that the greatest torment man can devise , is scarce a shadow to that in hell , by which they declare god to be more cruel than man . proof ix . if man had deserved so great punishment , why may not god shew that mercy as not to inflict it , as well as to let his sun to shine , and his rain to fall on them that no way deserve it , seeing he could ( if he so pleased ) hinder it ? we do see men shew more kindnesse to a rebellious and disobedient child then he deserveth ; may not god do the same , so much as god is greater than man , so much greater is his mercy , love and goodnesse , than that in man , yea than that that is or ever was in all men ; all that came from him , and all is but the least drop to that great sea and ocean of mercy and love that is in him ; how little a portion is heard of him ? job . . all nations before him are as nothing , and they are counted to him lesse than nothing , vanity , isaiah . , , , . o how great is he that hangeth the earth upon nothing ! job . . he can and will doe for the worst creature far above that which it is able to ask or think . proof x. because gods general goodness in the creation of the world is to all his creatures , and also in his ordinary dispensation is towards and for the whole universe of mankinde ; he hath provided room enough for all men and creatures , and all good things for all ; the profit of the earth is for all , eccles. . . god hath commanded us to doe good to all , he that hath two coats is to impart to him that hath none , and he that hath meat must do so likewise , luke . . all which doth hold forth gods good will and care to mankind , he that would not have them suffer the torment of misery and want , that taketh care to prevent that little and short misery , will not impose a far greater never to end . proof xi . their opinion lesseneth the goodnesse of god , and limiteth to a few , whereas the scripture declares it to be to all , romans . the creature it selfe shall bee delivered from the bondage of corruption , into the glorious liberty of the sons of god , romans . . the whole creation and every creature is angels and men , jewes and gentiles , verse . mark . . in bondage to corruption , subject to vanity , idolatry , and delusion of the devil , that know not , nor partake of the glorious liberty of the sons of god , shall be delivered from this bondage into the said liberty ; for god was in christ reconciling the world to himself , corinthians . . this is spoken to perswade them to be reconciled to god , verse . which shewes it to concern mankind ; the protestants in poland understand by every creature , angels and men ; they say there will come a time when the angels and wickedest men shall be freed . origen , one of the fathers , held , that at last all should be saved , men and devils ; the generality of the fathers held , that all souls shall be purged by fire of the last judgement , and so passe to salvation , moulin , pag. . see rom. . , , . [ all flesh shall see the salvation of god ] romans . . see timothy . , , . isaiah . . [ the glory of the lord shall be revealed , and all flesh shall see it ] isaiah . . the times of the restitution of all things god hath spoken by the mouth of his holy prophets since the world began , acts . . they shall in time be delivered from their bondage , for which deliverance they groan ; are not all angels and men , obedient or disobedient , the creation of god ? if so , the worst shall partake of the liberty of the sons of god : as the whole creation came from god , or rather is in god , for in him we live , it shall be taken up into the same glory ; a good the larger it is the better , if it be good to shew mercy to some , is it not more good to have mercy on all ? romans . . plato could say , god being a supreme good , there was no envy in him to any of his creatures , but rather a desire that all might be made like him : this is so great and glorious a discovery of god , and that all men are in god ; for in him we live , and move , and have our being , as certain also of your own poets have said , for we are all his off-spring , acts . . i have wondred how the heathen poets came to know this truth ; sure god did manifest it to them : if all men are in god all men are in christ ; for christ saith , [ i and my father are one ] john . . also if all men are in god , for in him we live and move , &c. if so , then all men are in christ ; for god was in christ reconciling the world to himself , corinth . . . all confess that all that are in christ shall be saved [ as in adam all die , so in christ shall all be made alive ] corinthians . . i see god is good , and doth good , and that it is suitable to the being of god to do good to all , and that no such torment of such continuance any way agrees to the mind and will of god . romans . puts the second adam in opposition to the first in saving to his sinning ; if all nations be blessed , as gen. . . every p●rticular is comprehended in the generall word all ; it is a great lessening of the greatness and glory of the fulness and riches of gods grace , to say that god hath made this world for all who are many , and the best world to come but for a very few ; shall the fruit of christ the son of righteousness be more narrow and confined than the sun in the firmament , whose excellency is , that its bright raies and beams are dispersed into every corner of the universe ? proof xii . it doth no way agree to the spirit of a saint ; we may know the mind of god by the mind of a saint , [ we have the mind of christ ] cor. . . he that is turned to the lord is one spirit , corin. . . god is in them of a truth , cor. . christ in us , coloss. . . stephen when stoned , cryed [ lord lay not this sin to their charge ] acts . . [ saints they are ever mercifull ] psalm . . [ the desire of the righteous is onely good ] prov. . . such torment , of such continu●nce , in the least agree not to the gracious mind and mercifull heart of a saint ; he desires not any man nor creature to be in such torment an hour : therefore it doth no way agree to the mind of god ; we find the more the lord manifests himself in any , the more their minds and spirits are humbled , the more loving and mercifull they are , even to their enemies , and can do them good for evil . proof xiii . such torments do not in the least agree to the mind and will of christ ; christ is full of love and mercy to the worst men ; it was truly said of christ [ he was a friend to publicans and sinners ] he , the best friend to them that ever was ; when they crucified him , he said [ father forgive them ] luke . . when the disciples would have had fire to come down from heaven to consume christs enemies , he rebuked them , luke . . he that will by no meanes suffer his enemies to suffer a short de●th by fire , will not inflict upon them a more terrible fire never to end ; ye may know the mind of god by the mind of christ , for christ is god , a like equall , acts . heb. . . and as one [ i and my father are one ] joh. . . proof xiv . such punishments agree not to the fruits of the holy and blessed god ; [ the fruit of the spirit is love , joy , peace , goodnesse , &c. ] galatians . , . the fruit of the spirit is in all goodnesse , eph. . . [ the words of the lord are pure words ] ps. . . [ the words of the pure are pleasant words ] prov. . . good words , comfortable words ; the holy spirit is cal●ed a comforter , not a tormenter , the pure spi●it of love sends forth only love and sweetness . proof xv . no such torment no way agrees to the nature of god ; god is love , iohn . . it is his nature , there is no anger nor fury in love ; fury is not in me , isa. . . god wills us to love enemies that abuse , wrong and hate us ; god will do so much more , love his enemies , luke . . if god should only love them that love him , doe not the publicans the same ? mat. . . all that is in god is god , is infinite ; god is love , love is infinite without bounds and limits ; though we in our shallownesse and n●rrowness , have often set bounds and limits to infinitenesse ; there was never any beginning in god , therefore no beginning of his love ; the infinite blessed god is one and ever the same ; i am the lord , i change not , mich. . . this love delights in mercy and love , and not in punishing of sinne : that is his strange act , isa. . . christ died to answer the law we brake . christ did not purchase the love of god ; he loved us before the world began , and ever will , joh. . . god was never without his love , nor is ever out of that love ; christ saith , thou hast loved them as thou hast loved me , joh. . . at what shall god be angry or unsatisfied ? for god was never angry with christ nor his people , nor at the being of sin , nor at christ taking our sins upon him ; for he laid them on him , the iniquity of us all , isa. . . proof xvi . it is not suitable to the mercifulnesse of a father to his child , of a creator to his creature , the work of his hands , to impose so great a punishment without end , upon any of them ; that were worse then to forsake the works of his hands , and is contrary to ps. . . your heavenly father is mercifull , luk. . . rich in mercy , eph. . . the lord is gracious , of great mercy , the lord is good to all , and his tender mercies are over all his works ; all thy works shall praise thee , and thy saints shall blesse thee , psal. . , , . he is good to all , he despiseth not any , job . . no respecter of persons , acts . . proof xvii . sin cannot overcome his love ; where sin hath abounded , grace abounds much more , rom. . . this declares the mercy of god to be greater then sin : if so , the grace of god is to all , to the worst ; for sinne abounds in them most ; and where sinne abounds , grace abounds much more ; if so , then all their sins shall be forgiven ; and if any were so to suffer , how hath grace abounded to them much more , where sinne hath abounded ? answer this if ye can : with the lord there is mercy , psal. . . the lord is good to all : therefore to the worst of men , his tender mercies are over all his workes ; therefore to the worst of men also , for they are the work of his hands , job . . isa. . . therefore there is no punishment for any to endure never to end : he that bids us not to be overcome with evil , but to overcome evil with good , he wil not be overcome with evil , but will overcome all evil with his infinite goodnes : that which is finite , cannot possibly overcome that which is infinite . proof xviii . god he is just , therefore he will not do any thing but that which is just and right : the greatest punishment of the breach of his law is death ; he will not inflict another , much less a worser punishment then he hath expressed in his law : justice is in number , weight & measure , god requires things equal ; ye may see the mind of god in his command in forbidding any thing to be done but that which is equal and suitable to the fact , as eye for eye , tooth for tooth , hand for hand , foot for foot , stripe for stripe , exodus . , , . how much she hath glorified her selfe , and liv●d deliciously , so much torment and sorrow give her , rev. . . what measure you mete to others shall be measured to you again : murder , an horrible and grievous sin , yet it is punished with an equal punishment in this life , life for life ; he that shed deth mans blood , by man shall his blood be shed , gen. . . life for life is equal , but to lose life for life , and also to suffer so great torment never to end , is not equal . proof xix . it is no profit nor pleasure to god for any to suffer such endless torment [ he hath no pleasure in the death of any ] ezek. . , . much less can it be any pleasure to him for any so to suffer , [ he desires mercy and not sacrifice , ] mich. . . if so , he desires not any should be so sacrificed in a torment never to end . god abhors cruelty , amos . , , . and casting off pity . proof xx . it is not for the glory of god to impose such a punishment upon any ; glory lieth not in imposing great and terrible punishments , that belongs to cruelty , is abhorred by the light of nature ; glory lieth in great mercy and forgivenesse , exod. . , . the greater mercy and forgiveness , the greater is the grace , and the more is it to the glory of god ; love covereth all sins , prov. . . he that covereth transgre●sion seeketh love , pro. . . if man his glory is to passe over transgression , prov. . . it is for the glory of god to do so much more : god made all things , and doth all things for his glory ; he seeketh h●s glory in his exceeding greatness and riches of his grace , ephes. . . it is more for his glory to save all , then to save a few ; the righteousness of one , the free gift came upon all men unto justification of life , rom. . . sin could not hinder manasses , mary magdalen , persecutors & wicked prodigals to find mercy : i cannot admit to think any thing that is cruel to be in god in love , whose goodness is unsearchable , past finding out , farre above all we can ask or think : there is such a confused noise among men of the grace & love of god , so many several voices that we are in confusion , and know not what to make of it : look above and hearken to the sweet voice above in the region of love , what is the voice in heaven , they agree in one , there is no voice comes from heaven but love , peace , and good will to man ; let men say what they will , i rest satisfied in the voice above , that is onely a voice of love and good will ; it s enough to satisfie any in this doubt : and suddenly there was with the angel a multitude of heavenly hosts praising god , & saying , glory be to the highest , on earth peace , & good will to men , luk. . , . not onely to some men , but to all people , v. . this is glad tidings indeed , good news from heaven , the best news that ever was , that god hath good will to men ; there is no ill will , all is good will to men ; this causeth peace and praise , glory be to the highest for his sweet peace and good will to men , to all people . conclusion ; in reading the scriptures we are not to understand any text in such sense as is not plain in scriptures , or contrary to scriptures , or contrary to the law of nature , or against the general goodness of god to mankind , or to lessen the goodness of god , or contrary to the gracious spirit and mercifulness of a saint , or contrary to the mind of christ which he declared when on earth , or contrary to the fruits of the blessed spirit , the nature of the love , goodness , and mercy of god ; or that shall tend to contradict or lessen the glory of god , or lessen the greatness and riches of his grace : for it is not to be imagined that god who is onely wise should doe and teach contrary things . sure i am , from hence arise no inconveniency to the gospel , nor is it any dishonour to god , nor any grief , nor hinders faith and love in any good man , nor any discouragement to any in serving of god , that there is not to be a punishment for any to endure that shall never end . there is not any thing more plaine then that which hath been said to him that will agree to truth ; some will not agree to any thing , though never so plain and certain , if contrary to the tradition of their fathers ; this their way is their folly , and their posterity approve their saying , psal. . . [ who hath believed our report , and to whom is the arm of the lord revealed ? ] isa. . . some believed the things that were spoken , and some believed not , acts . . they make a man an offender for a word , and lay a snare for him that reproveth in the gate , and turn away the just for a thing of nought , isa. . . o god the lord , the strength of my salvation , thou hast covered my head in the day of battel , psal. . .