Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	lord_n	soul_n	10,053	5	4.7640	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17330	Ten sermons vpon the first, second, third and fourth verses of the sixt of Matthew containing diuerse necessary and profitable treatises , viz. a preseruative against the poyson of vaine-glory in the 1 & 2, the reward of sincerity in the 3, the vncasing of the hypocrite in the 4, 5 and 6, the reward of hypocrisie in the 7 and 8, an admonition to left-handed Christians in the 9 and 10 : whereunto is annexed another treatise called The anatomie of Belial, set foorth in ten sermons vpon the 12, 13, 14, 15 verses of the 6 chapter of the Prouerbs of Salomon.	Burton, William, d. 1616.	1602 (1602)	STC 4178.5; ESTC S261	267,037	263

and the paines that follow sinfull pleasures and then let our soules be fed and nourished with the sweet foode of the heauenly word of God And then feare not for as Abraham found a sacrifice where he looked for none euen so if we be as readie to sacrifice our sinnes as he was to sacrifice his sonne at Gods bidding we shall find new comforts and pleasures where we looked for none And as Sampson first slue the lion and afterward found a sweet hony combe in the dead lions belly so if we wil arme our selues to slay our sinnes which like ramping lions do meete vs in the way we shall by the power of Gods spirit ouercome them and after that find a most sweet hony comb of Gods mercy in Christ Iesus by whom we haue ouercome sinne and Sathan to our euerlasting peace and consolation He that can truely say with Dauid vnto God Thou shalt guide me by thy counsell shall follow with Dauid and say assuredly Afterward thou wilt receiue me to glorie And he that is not come to that point is as yet at a miserable passe for the Lord in the first of Prouer. sheweth that because he hath called to the foolish to make them vnderstand his words and they haue refused to be instructed or to be guided by his counsell he will laugh at their destruction and mocke when their feare cometh vpon them yea when their feare shall come vpon them like desolation and their destruction like a whirle wind When affliction and anguish shall come vpon them then shall they call vpon the Lord and he will not heare them they shall seeke him early but they shall not find him Thus saith the holy Ghost they shall eate of the fruite of their owne way and be filled with their owne deuises To which the Apostle agreeth and telleth the men of Belial that as they regard not to know God euen so God wil deliuer thē vp to a reprobate mind to do things that are not conuenient And moreouer saith Christ Those mine enemies which would not that I should raigne ouer them bring hither and slay them before me A fearefull thing therfore the children of God pray heartily Thy will be done in earth ô heauenly Father as it is in heauen and with the Church in the Psalme Not vnto vs ô Lord not vnto vs but to thy name giue the praise fighting continually against their affections because they fight against their soules And as the oxe is not readie to worke vntill he be vnder the yoke so Gods children thinke not themselues readie to serue God vntill they haue put on the yoke of Christ and then they say as Dauid said I am readie ô Lord to do thy will And this shall be a singular comfort vnto vs at the houre of death to remember that we haue striuen against our affections and earnestly laboured and prayed to obey God which the man of Belial or lawlesse dissolute person neuer did And so much of the wicked mans first name The second tearme or name that is here giuen to the wicked man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ish auén vir nihili saith Tremelius that is a man of no worth Auen signifieth both iniquitie and vanitie therfore the house of idols is called Beth-auen because idols are vaine things and idolaters are vaine wicked persons therefore lawlesse loose men are called Ishim auen because such are both vaine and wicked yea more full of vanitie and iniquitie First they are vnprofitable pursuing as it were the wind and the smoke secondly they are practisers of mischiefe and wrong This is profanenesse from which the Apostle dehorteth vs in the twelfth to the Hebrewes and 16. verse where Esau is propounded as a most liuely image of such prophane persons as preferre earth before heauen the world before the word gold before godlinesse the bodie before the soule and the shadow before the bodie as Esau did a messe of pottage before his birthright and as the Israelites preferred onions before Manna and as the Iewes did Barrabas before Christ. Such were they that said in Ier. 43. It was well with vs when we made cakes for the Queene of heauen as many say now adaies It was neuer merry world since we had so much preaching it was a good world when we could go to the Abbeys and other religious houses and haue our bellies full of good cheare for nothing Ieremie is a babler said they and preaching is babling say these But what were they and these too Surely but Ishimauen prophane persons This vaine profanenesse and prophane vanitie is called finenesse of wit now adaies whereby many prophane and vaine persons get their liuing which is nothing else but plaine and lewd shifting This is a matter that men make no reckening of but such a one is viler then the earth Yet the custome of the wicked is to commend such saying such a one is a good honest man and doth no bodie any harme which is vntrue For Ish-auen the vaine man is also a wicked man that is hurtful vnto others And if it were granted that he did no man harme yet is he no good man but a prophane beast and most wicked to Godward An honest man they say he is but of what religion is he what religious exercise doth he frequent How doth he serue God with his familie what striuing hath he against his imperfections When doth he enter into priuate prayer for strength against his speciall sinnes and temptations What care hath he to bring vp his children in the feare of God He may be an honest man and yet a prophane man for honestie is two fold ciuill and religious Some are ciuill honest men and not religious some are religious honest men and scarce ciuill some are neither ciuill nor religious and some are both ciuill and religious Examples we haue in the Scriptures of all these The Barbarians in Miletum were ciuill honest men whose ciuill courtesie and courteous ciuility appeared in that kind entertainment which they gaue and that abundance of necessaries which they ministred vnto Paul and his weather beaten company But religious honest men they were not that is to say such as giue God his due for they had not so much as the knowledge of the true God amongst them as doth appeare by those extremities that they ran into at the sight of Paul For one while they rashly iudged him to be a murderer and that was when the Viper leaped vpon his hand another while they did superstitiously suppose him to be a God and that was when he shooke off the Viper and had no harme In the first of Kings the 14. chapter and thirteenth verse it is said of Abijah the sonne of Ieroboam that when he dyed all Israel mourned for him because there was found in him some goodnesse toward the Lord God of Israel that is he was a man carefull to giue

your time in so blessed a worke Without all suspition of flattery be it spoken vnto the praise of God and the comfort of your soule in the day of the Lord your readinesse to do good vnto all your Zeale in religion your felicity in composing of controuersies in planting of peace and in quenching of strifes and that to the contentment of all parties doth not a little reioyce the harts of all that are round about you and shall minister no small occasion to their posterity that is to come to commend the same to the euerlasting praise of God and your neuer dying fame It was Pauls reioycing that the care of all the Churches being layd vpon him yet he through Gods power fainted not vnder his burthen And surely you may well say the care both of Church and common-wealth about you lyeth vpon you but yet God doth enable you to vndergo that care Yea from what parts almost do they not repaire vnto you as vnto the common Phisition of the common-wealthes diseases and the stay of the countrey and most blessed instrument of euery mans peace and welfare when any of their matters are otherwise like to languish and fall to the ground When it was first reported that you should be employed in Embassage for her Maiesty into France although it could not be denied but that your employment that way might yea and in all likelihoods would through the blessing of God haue proued very beneficiall to the Church of God in both nations yet it grew very disputable among some whether your presence there or at home in your owne countrey had bene the more necessarie And so fast hath God vnited vnto you the harts affections of the poore commons about you yea and of all sorts that as vnwillingly they would haue parted with you if the choyce had bene in them as the young infant forbeareth the presence of the kind and tender mother I speake not this to the preiudice of any neither is there any such cause for thankes be to God you cannot in this respect say as sometime Eliah sayd of himselfe that the Lord hath left you alone but I speake it to your comfort and encouragement wheresoeuer you shall be employed whether in forren businesse or domesticall affaires For though you cannot want your crosses more then other of Gods deare children who both abroad and at home do by daily experience find that virtutis est inuidia comes and that they are enuied of the malignant no lesse for their vertues then Iacob was hated of Esaw because of the blessing yet cannot that gracious aspect of Gods louing countenance fauourable blessing which haue hitherto continually seconded al your godly indeuours but be tanquā arrha as an vndoubted pledge and testimony vnto you that whither soeuer you shall be lawfully called foorth to do him seruice in seruing your Prince and countrey he will not leaue you to your selfe nor to the malice of the enuious but will on the contrary stand by you and hedge you in with grace and mercy wherewith you shall be defended as with a shield And as he hath promised to honour those that honor him so shall you assuredly find for euer as you haue hitherto done the truth of that promise in due time performed vnto you Therefore go on still like your selfe as a faithfull friend to truth and sincerity and an vnfained enemy to the man of Belial and vaine man whose counterfeit dealings shall vanish as the smoke against the wind and the God of heauen prosper you in your goings And now no whit doubting of your willingnesse to peruse these Treatises nor of your readinesse to construe all things in the best part and to make your best vse of them to the glory of God the good of his Church the comfort of your soule and benefit of your countrey I humbly commend both your selfe and them to the blessing of God From my study this 8. of February Your worships in all good affection W. BVRTON THE I. SERMON MATH 6.1.2.3.4 Take heede that ye giue not your almes before men to be seene of them or else you shall haue no reward of your father which is in heauen Therefore when thou giuest thine almes thou shalt not make a trumpet to be blowne before thee as the hypocrites do in the Sinagogues and in the streetes to be praised of men verily I say vnto you they haue their reward But when thou doest thine almes let not thy left hand know what thy right hand doth That thine almes may be in secret and thy father that seeth in secret will reward thee openly THE drift of our Sauiour Christ both in this Chapter and in the Chapter following is all one with that which he had in the former Namely to teach his followers that if they would enter into the kingdome of heauen it is necessarie that their righteousnesse do exceede the righteousnesse of the Scribes and Pharisees onely with this difference In the former he confuteth the doctrine of the Scribes and Pharisees and in these two he noteth and condemneth their life and hypocrisie From which obseruation two things are to be noted First that aboue all things the Church must be purged from false doctrine For if the doctrine be not whole and sound it cannot be that the life should be ordered aright for the doctrine of the Church is the rule of mens liues if the rule be crooked then must mens liues be crooked also Secondly if the doctrine be refined and throughly purged yet is it not sufficient to the true study of righteousnesse vnlesse also the life be rightly instituted and purged too and especially from hypocrisie For if the Carpenter haue neuer so straight a rule yet if he weare it alwayes at his backe and do not thereby square out his worke the building wil go but crookedly forward And in like manner if Christian builders haue neuer so good Preachers amongst them and the doctrine that is taught by them neuer so sound yet if they cast the word behind them and hate to be reformed by the same what else are they like vnto but vnto the foolish Carpenter that put his rule at his backe and worketh altogether at aduenture to the spoiling of the whole building and vndoing of himselfe with shame inough of all that behold him Take heede c. The partes of this admonition are two negatiue and affirmatiue In the first part we are admonished what to auoide in giuing of our almes In the second part we are shewed what to do Concerning the thing that is to be auoided note we three things First what it is Secondly how to auoide it Thirdly the reason why it must be auoided For the first the thing that is to be shunned in giuing of almes is vaineglory and that hath two parts First inward desire of the same Next an outward shew of it The first is the roote the second is the leaues and the branches The first is

the mother the second is the daughter The first is the poyson the other is the signe thereof or the breaking out The first is the fountaine the second is the streame The first is the coale the second is the flame The first is the cause the second is the effect of the same The first is the theefe the second is his accessary The first robbeth God of his honour the second doth publish it Therefore both the first and the second be damnable neither the first nor the second are sinnes veniall as the Papists say but both the first and the second the mother and the daughter without faith and repentance are sinnes eternally mortall And therefore our Sauiour Christ saith here Take heede of them as if they were some dangerous enemies to the soule The first thing therefore to be taken heed of is all inward desire of vaineglory or worldly praise and that is forbidden in the first verse where our Sauiour saith Giue not to be seene of men that is with an intent purpose or desire that men should see thee and commend thee for it Publicke giuing is not forbidden for Christ saith Let your lights shine before men that they may see c. But vaineglorious giuing in publicke is forbidden and therefore he doth not simply say Do not your almes before men but addeth to be seene of them condemning that end which is first in heart though last in act So in Math. 5.16 he saith not Let your light so shine before men that they may see your good workes and glorifie you but that they seeing your good workes may glorifie God your heauenly father who worketh both the will and the deed So then we see that it is not simply euill to do good workes in the view of men nay rather it is good so to do to glorifie God and encourage others God is much glorified when his children walke like their father being mercifull as their heauenly father is mercifull though not in that degree of mercie yet in mercy of the like nature heauenly bountifull free and harmelesse By the death of Christ he was knowne to be the naturall sonne of God and by the good life of Christians aswell as by their death it may be knowne that they are the adopted sonnes of God For when Christ died there was a strange alteration of nature the earth did shake the powers of heauen lost their power the graues opened the dead arose there was darknesse vpon the face of the earth as if day had bene turne into night which when men saw they confessed yea the very enemies of Christ himselfe confessed to the glorie of the diuine power saying doubtlesse this was the sonne of God So when Christians dye to the world and liue vnto God when they by the power of Gods spirit do crucifie sinne and quicken righteousnesse there is also a great alteration in nature their nature is refined by grace their night is turned into day and their day into night their present shame is their glorie and their former glory is their shame their dead affections are raised vp the deuowring graues of their hard harts being opened and now they speake and do and studie otherwise then they did and not like other men In a word as Christs death was not like other mens death so Christians liues are not like other mens liues Christs funerals were solemnized by the Sunne and the Moone by the powers of heauen by the graues and the dead by the earth and the stones and all the insensible creatures whereof in their kind some blushed some trembled some fainted and all mourned for the death of their Lord and feared seeing such things happen to their Soueraigne an vtter dissolution of themselues and all nature These things were not looked for in the world nor regarded at worldly mens funerals yea such as beseeme not the Princes of the nations so Christians liues and deaths too are solemnized and graced with the ornaments of the spirit and the ioy of heauenly Angels with the fruites of righteousnesse the applause of the godly things not regarded of the wicked nor beseeming the helhounds of this world But doubtlesse when men see these lights they must needes glorifie God and say God hath done great things for them and when the wicked themselues see such an alteration in them as they may stand a farre off and wonder at but neuer attaine vnto they must be enforced spite of their hearts to giue God the glorie as Achan did saying this is the truth and so it was and as the Iewes did doubtlesse these were good men the sonnes and daughters of God A man may by their behauiour know of whose bringing vp they were by their habite and spirituall attire a man may discerne them to be the Citizens of the heauenly Ierusalem Blessed be God in so much as they must go a little farther with the wicked in the book of Wisedome and say we are fooles and they are wise howsoeuer we counted their life madnesse before we are they that played the madmen and haue wearied our selues in the wayes of vnrighteousnesse And with Balam Oh that we might dye the death of the righteous and that our last end might be like vnto theirs And thus we see how for the glorifying of God in this life it is necessary for Christians to exercise workes of mercy as giuing of almes and other good workes appointed of God in his word euen before men As it is necessary for the glory of God so also is it as necessary for the encouragement of the godly And first of the painefull Pastor and Minister of the word and then of other Christians To the godly Minister it is no small comfort and encouragement when he shall see the Lords people vnder his charge fruitfull in good workes aswell as in good words For then shall he see the fruite of his labours when after his labour he seeth them fruitfull in all maner of good workes and on the other side when they receiue the word in vaine he may feare that he hath laboured in vaine in vaine I say as touching their conuersion though not simply in vaine otherwise for the word of God is neuer preached in vaine whether men beleeue it or no heare it or no being euer either a sauour of life to life or of death vnto death and comming as the raine which neuer returneth in vaine but either watereth the earth or drowneth it and maketh the ground to bring forth either corne or cockle sweet flowers or stinking weedes whereof the one shall be preserued and the other rooted vp and cast out vpon the dunghill The husbandman is encouraged to follow his husbandry when his vines are fruitfull and his haruests plentiful growing timely ripening kindly yeelding abundantly and no lesse is Gods husbandman the minister of the word encouraged by the timely growing kindly ripening and plentifull yeelding of his charge the Lords husbandrie after he hath taken

still Tush tush sayth he there is no such matter they haue not their reward we hope to go to heauen aswell as the best and that we haue as good a faith to God as any body What sir we haue soules to saue as well as you we would you should know it Verily sayth Christ they haue their reward Verily no sayth the hypocrite now who shall be beleeued Christ or Belial God or the Diuell Well but we trust God be more mercifull vnto vs then so Verily no sayth Christ meaning except they repent Yea the hypocrite hath so good an opinion of himselfe that he thinkes the Lord is as it were beholding vnto him for his play or counterfeit seruice and should do him great wrong if he should not receiue him into fauour aswell as others For saith Christ when it shall be sayd vnto them definitiuely God ye cursed into euerlasting fire prepared for the Diuell and his Angels for when I was naked yee clad me not c. they will not take this for an absolute and iust decree of the Iudge but as though they had wrong offered them they reply againe Why Lord when did we see thee naked and did not clothe thee c. If that will not serue then they will put him in mind what they haue done for him we haue cast out Diuels in thy name and heard thee preach in our streetes so will others plead for themselues why Lord we haue sharply rebuked Sathan and reproued sinne by thy word we haue kept out Church orderly and duly we neuer missed a Sermon nor Seruice on weeke-dayes we gaue as liberally to the poore as any man of our abilitie in the countrey I haue payd my tithe mint and cummin saith another and I hope no body can charge me to haue bene a theefe or a murtherer or common whoremonger c. and therefore I trust to be saued as well as another And thus do many deceiue themselues by imagining as the Psalmist sayth that the Lord is like themselues that is not so good as his word But my brethren be not deceiued Christ hath sayd it that is inough If that be not inough he hath confirmed it with an earnest asseueration most confidently to put men out of doubt and to assure men what to trust vnto if they liue and dye in pypocrisie If all that be not inough then the Lord hath sworne in his wrath that they shall not enter into his rest Therefore cast away these vaine perswasions and this false hope take heed of that Diuell and vile motion that goeth about to weaken the credit of Gods word with you And from henceforth let vs so endeuour to please the Lord that at his comming he may commend vs and say Well done good and faithfull seruant enter into thy masters ioy which shall neuer be sayd to hypocrites For verily saith Christ they haue their reward Now let vs pray THE IX SERMON MATH 6.3.4 3. But when thou doest thine almes let not thy left hand know what thy right hand doth 4. That thine almes may be in secret and thy father that seeth in secret he will reward thee openly IN these words we are taught in doing the workes of charitie to be contrary minded to hypocrites who hunting after nothing but vaineglorie or filthy lucre do alwayes giue their almes to be seene of men But true Christians must not onely shunne popularity and auoid worldly praise but also they must beware of their owne priuate praise and selfe-liking and not arrogating or conceiting to themselues any commendations nor consulting with themselues how to be recompenced for the same content themselues onely with the approbation and allowance of their heauenly father and comforting themselues in the holy obedience of his most glorious will as a singular fruite of his Spirit of their faith which is wrought in them by that Spirite no whit doubting but most stedfastly assuring themselues that he to whom onely and for whole loue onely and at whose bidding onely they haue done these things though neuer so secretly in respect of men will one day reward them openly Our Sauiour Christ in saying Let not thy left hand know what thy right hand doth vseth an hyperbolicall or excessiue kind of speech as Rhetoricians call it to shew thereby that with all possible care and diligence the study of getting vaine-glory must be auoided and that we must neuer desire in doing good deedes to please the eares and eyes of men except as hath bene shewed before to make them in loue with our good maners good fashions and so to haue them glorifie God with vs but otherwise in doing of our good deedes to be as secret as may be as if he should say be so farre from seeking the applause of the common sort when thou doest thy good deedes as the Pharisees did and all other hypocrites do who giue not but sell their almes for the praise of men that thy left hand though it be most neare conioyned vnto thy body and a fellow worker of the deed with thy right hand if it had any vnderstanding may not know what or to whom or how much or when or how often thou giuest or doest good His meaning is to speake as plainely as I can that thou which art a Christian in doing the workes and duties of christianity must be so farre from desiring to be looked vpon of man that if it were possible thou thy selfe shouldest not know that which thou doest aright but shouldest forget thy owne deed and neither impute it to thy selfe that thou hast done well nor stand in thy owne conceit thinking the better of thy selfe for it but onely reioyce inwardly that the poore and needie is refreshed and that thy faith hath brought forth such fruite to the glory of God and sealing vp of thy election in thee What if men know not yea what if he that is relieued do not know him that hath relieued him saith Erasmus It is inough for thee to haue a witnes of the father frō whose eies nothing can be hid He wil reward thee although thou haue no thanke at all of man yea though thou doest take no pleasure in it thy selfe yea though thou doest vtterly condemne and mislike thy selfe and iudgest thy selfe as many do altogether vnworthy of any fauour yet thou shalt be rewarded at thy fathers hand And this I take to be the simple and plaine meaning of these words Now let vs come to the doctrine that ariseth from the same And first from hence we haue to obserue that in doing of our good works all selfe-liking or conceit of our selues must be auoided that we must neither attribute any part of the worke vnto our selues as a thing done by vs as of our selues nor yet thinke that we are euer the better for the same but to be still as humble and to carry as low a saile and as vnworthy an opinion of our selues for all that good we haue

same condition is to the iust and to the wicked 12. Neither doth man know his time but as the fishes which are taken in an euill net and as the birdes so are the children of men snared in the euill time when it falleth vpon them suddenly Yet this difference remaineth between the wicked and the godly whensoeuer wheresoeuer or howsoeuer they be suddenly taken to the godly death is a vantage to the wicked it is a losse for then the one changeth his hellish earth for heauen and the other then changeth his earthly heauen for hel and therefore of the godly sort it is said commonly that they sleepe when they die as Christ sayd of Lazarus he is not dead but sleepeth but of the other it is said that they perish and are destroyed The one shall recouer the other shall neuer recouer Without recouerie desperate is that disease that will neuer be recouered fearefull indeed is that estate which is alwaies feareful The wicked man dreameth of long life and repentance at the last gaspe but what promise hath he of repentance at that time if he despise the long suffering of God al his life long and neglect or abuse the meanes of repentance or what charter hath he of his life one houre longer then he doth now liue God may and will no doubt haue mercy vpon whom he will but yet that he will haue mercie vpon thee that goest on stil in thy wickednesse without any feare of wandring or any desire of returning is more then thou knowest He that doth so is threatned with the contrarie for custome of sin saith S. Paul breedeth impenitencie and impenitencie maintaineth custome in sin and both do heape vp wrath against the day of wrath and the reuelation of the iust iudgement of God Why did not Cain and Iudas and Elymas and Ananias and Saul and Esau diuers others repent that they might haue bene saued If it had bene in their power when they had listed as miserable Papistes dreame doubtlesse they would haue repented for they were as vnwilling no doubt to be damned in hell as any other but wicked Balaam knew and confessed that the end and death of the righteous is so blessed that it is to be wished of all men No no for the most part it falleth out otherwise then men looke for in stead of repenting and confessing their sinnes they lie rauing and cursing and blaspheming and talking leudly of their wickednes lying like blockes and dying like beasts that so Gods prouerbe here may be verified vpon them he is destroyed suddenly without recouerie And howsoeuer it be that God is good to Israel and mercifull to those that call vpon his name in truth of heart and faith in Christ which feare his name and keepe his couenant which are displeased with themselues and breake off their wickednes by righteousnesse as it is in Daniel yet is he most wise and seuere against the obstinate and lawles against their faces he hath set his bow and prepared his instruments of warre vpon their heads will he raine fire and brimstone and stormes and tempests and snares this shall be their portion to drinke yea and as Iob saith When wickednesse is sweete in his mouth and lie hidden vnder his tongue when he sauoured it and will not forsake it but keepe it close in his mouth then his meate in his bowels shall be turned the gall of Aspes shall be in the middest of him he hath deuoured substance and he shall vomit it out for God shall draw it out of his belly He shall sucke the gall of aspes the vipers tongue shall slay him he shall not see the riuers nor the flouds and streames of hony and butter he shall restore the labour and shall deuoure no more for he hath vndone many he hath forsaken the poore and destroyed houses that he builded not Surely he shall feele no quietnesse in his bodie there shall be none of his meate left therefore shall none hope for his goods In abundance he shall be filled with paine and the hands of all the wicked shall be against him when he is about to fill his belly God shall raine vpon him his meat in his fierce wrath He shal flie from the iron weapons and the bow ef steele shall strike him through The arrow shall be drawne out of his body it shall shine of his gall and so shall feare come vpon him All darknenesse shall be in all his secret places the fire that is not kindled shal deuoure him that which remaineth in his tabernacle shal be destroyed The heauen shall declare his wickednes and the earth shal rise vp against him the increase also of his house shal go away it shal flee away in the day of the Lords wrath Lo this is the portion of the wicked man from God and the heritage of God for his words If then this be the portion of the wicked man from God what reason haue the wicked to hope for saluation and not to feare destruction how can he imagine that he should recouer when the hand of the Lords wrath shall thus cast him downe if not in this life then not at all For from hell there is no redemption meaning for those that are there And as the tree falleth saith the Preacher so shall it lie therefore both falsly and wickedly do the Papists talke of helping and releeuing mens soules by their Dirges and Masses and Mattens and I wot not what else after their departure out of this life Falsly I say because they crosse the course of the Scripture in broching such an errour and wickedly because by such kind of vaine and false hope they do strengthen the hands of the wicked that they care not for repenting in this life neither do they regard the iudgements of the Lord when they are threatned because they hope to be releeued and released for their money when they are dead Therfore is that fire which shal deuoure the wicked called vnquenchable which it were not if dirges and other popish dirt or any thing else in the world could quench it Some kind of fire is quenched with water some with vineger and some with milk but nothing wil quench Topheth which is prepared of old saith the Prophet euen for the King the Lord hath made it large and wide the burning thereof is fire and much wood the breath of the Lord like a riuer of brimstone doth kindle it And if his wrath be once kindled yea but a little happy are they that kissed the Sonne of God before he was angrie and blessed are all they that put their trust in him for as by faith in his bloud they quench the firie darts of Sathan here so by the same faith shall they and do they quench those firie flames of hell which shall burne torment the wicked and vnbeleeuers for euermore Therefore if any here are or haue bene such as haue bene described by