punishment which shall be layed vpon the soule it selfe and all the faculties thereof as the cogitation memory vnderstanding will and affections c. then of the body and of euery member therof for wherein euery man sinneth therein is he tormented But these torments are partly vnknown and so I pray God they may euer be and partly so lamentable that no Christian heart can abide to dwell long vpon so dolefull a subiect and therefore I referre you to others that writ largely thereupon beseeching Almighty God to giue vs all grace to consider wisely and in time of all that hath beene said and to make a ready vse thereof to Gods glory and our saluation and not to run sottishly vpon Gods iudgements denying there is an hell as doe Sadduces Atheists Ideots Infidels and Nullifidians and vngodly liuels whose liues proclaime it 〈◊〉 and 2. such as deny there is any heauen as Epicures Belly-gods Worldlings Sodomites Inordinate liuers idlers out of a calling c. 3. all Theeues Oppressors Sacriledgers poore Cony-catchers 4. all Protestants at large Christians without faith or good workes Selfe louers Hypocrites Mis 〈…〉 cordists Origenists c. but let vs watch and pray The first vse wee are to make of this thirteenth Motine serues to shew how necessary it is for all men to know this principle concerning hell the reward of the wicked that in these respects 1. It bringeth the wicked to the knowledge and feare of God for when they consider the vnspeakeable power that is in the mildest word proceeding from Gods mouth they must needs accuse the hardnesse of their owne hearts vpon which it cannot worke vnlesse it be to their destruction whereas here we see the commanding voyce of God to depart from him to be so forcible and powerfull that neither man nor deuill is able to withstand it but all as slaues from the whip will runne to hell fire and therefore should they now not sin against the Lord whose very voyce is more terrible then hell it selfe and this reason vseth Dauid in Psal. 29. 4. out to exhoxt all men and by name the mighty Nimrods betimes to obey his glorious voyce in his word 2. Satan would perswade all men that there is no hell thereby to set all to worke iniquity without remorse and therefore this doctrine must be often whetted vpon them to feare 3. Most men yea Professors though they can discourse heereof are so wicked euen in the very bosome of the Church and liue so loosely as if there were no hell at all for how few will for feare thereof forgoe on◠houres pleasure or one mite of profit or auoid any temptation Satan can cast at them and therefore needful it is to set before them often what dainty fare they shall finde in hell whether they hasten and if this will not reforme them nothing will seeing it is the last remedy in the Bible vsed to presse men with 4. Were there no heauen to enioy no God to reward no hope of immortality yet should men for feare to burne in hell forbeare now to sinne for vve see how men for feare of temporall penalties forbear to transgresse the Lawes of the land yet Gods lawes penalties nor promises which far surmount these are not regarded heere a felon or traitor may be pardoned there no obstinate malefactor shall and though for a while he respiteth him in this life it is but to reach his hand the higher to let the weight of his stroke in the life to come to fall vpon him the heauier and his deferring is the more to inferre the thicker and surer blowes and of no ill paiment shall he need to complaine that hath the wages of his wickednesse withheld from him in this life to receiue the totall summe together and for euer in hel this would breed in the most valiantest Atheist liuing such a gasping terror and quaking dislike that euer after hee should abhor not onely the least branch of sinne but withall euery thing alluring or aspecting thereto and vvithall should haue hell it selfe pictured in euery corner of his gardens orchards banqueting houses and places of delight in more carefull manner then euer had the Pharisies Gods lawes broydered vpon the fringed Phylacteries of their garments and so would notwithstanding now all parents and superiors doe well their duty it is often to relate to their families the paines ordained in hell fire and so admonish them to beware of that burning place 5. The knowledge that there is an hell is behoofefull in sundry respects as 1. it rectifieth the conscience when the neuer-dying worme gnaweth thereat and signifieth vnto vs that still we haue some vnrepented sinners summoning vs to iudgement and damnation 1. Ioh 3. 20. 2. this should cause vs in all our carriage to misdoubt our actions euery of them and euer setting the Lords blessed word before vs feare him who is able to cast soule and body to hell Math. 10. 38. 3. it should make vs wary neuer to forfeit but still to retaine sure our title to Gods kingdome and therefore be carefull neuer to commit any of those sinnes that depriue vs of Gods kingdome as be in 1. Cor. 6. 9. Galat. 5. 19. Eph. 5. 3. c. 4. It maketh vs thankefull for our Election withall teacheth vs to be careful to obserue the same in the whole course of our liues lest wilfully we relapse and euer feare all our waies Ephes. 1. 3. to 7. 5. This is a forcible meanes to weane vs from the world and all sinfulnesse and to cause vs to hasten to enter in couenant with God afresh and so open a doore to heauen and to all Christs treasures of grace which God grant we doe speedily The second Vse serues for reproofe of such as deny there is any hell and therefore will not watch these be Atheists Nullifidians Epicures Worldlings inordinate liuers malefactors c. but that there is an hell appeares by the aboue quoted titles of hell 2. By our consciences accusing when we sinne 3. the very Heathen in all ages and places how prophane soeuer affirmed that malefactors should to hell 4. Chysostome in his Homelies 48. and 49. and 50. Ad populum Antiochenum confuteth this error And therefore let all men stand in awe and sinne not but beleeue lest they approoue worse then the Deuils who beleeue and confesse it and tremble at the minding thereof Iames 2. 19. The third Vse is for admonition for all men generally that seeing there is an hell and the paines thereof vnspeakable yea so great as no heart can conceiue onely by the names of the extreamest punishments vpon earth as fire brimstone darkenesse death an euereating worme and neuer dying they bee shadowed because vvee can conceiue no soarer nor greater torments all vvorldly torments bee finite and temporall these infinite spirituall pittilesse easelesse remedilesse a paine beyond all paines and greefe surmounting all greefes at the very names whereof the
for husbands and parents impiety separated from God and stand in the same transgression If to thy Minister he it is whom thou hast euer hated robbed persecuted and which is another vexation hee shall anon sit in iudgement vpon thee If to the Saints they haue not oyle enough for themselues If to thine own good workes they as smoake vanish being all done in hypocrisie and for vaine-glory and from an vnregenerate heart If to thy former life behold a blacke cloud of trecherous inditements against thee If to Satan thy suggester he now stands in the like condemnation If to the Angells they are the haruest-men sent to gather the tares and to cast them into the fiery furnace If to the Iudge himselfe he calls thee to surrender thy talents and stewardship If to carnall shifts and helpes the Iudge will not be corrupted with bribes nor mooued with flattery nor deluded any longer with promises nor terrified with threats nor touched with pitty thy threats will not bee respected wringing of hands pulling of hayre tearing of thy flesh weeping howling and endlesse lamenting will not be regarded praiers be but babling vowes past date no truce no sureties no appeale no repriuing no delay no repentance a wicked life calleth for iustice sin for death contempt of God for finall damnation turne thee what way thou wilt there is no cōfort euery creature proclaims that the mighty must be mightily tormented and woe is to the wicked for now it shall goe euill vvith him for the reward of his hands shall bee giuen him What shalt thou doe looke vp to heauen it is shut against thee to the Iudge hee commeth to denounce the sentence vnder thy feete hell gapeth for thee within thee is a condemning conscience without thee the bookes opened about thee the reprobates mourning to goe forward is vnpossible to goe backward is not permitted to stand still thou canst not to runne away is bootlesse no remedy but miserably to sustaine and vndergoe all torments and extremities of this fearefull day and place vnlesse now thou repent ioyne with Gods Church forsake thy former wickednesse and that thou maist die the death of the iust liue the life of the godly and if thou vvilt haue a wished place in iudgement and after in heauen with Gods Elect get thee a place heere vpon earth with Gods Church bee not now separated from them in the exercises of religion and holy communion of Saints and thou shalt not be diuided from them in the enioyments of the fruits thereof both in death iudgement and glory eternall in heauen for looke what place and profession thou choosest heere now among the godly or wicked and the like place shalt thou find with the like company in iudgement and euer after Behold I set before thee life and death good and euill c. as in Deut. 30. 15. to the end And thus farre of the second Motiue The eight Motiue to watchfulnesse is the consideration of the glorious comming of the Son of God to iudgement immediately after the whole world is assembled to the appointed place but so that first two euident signes shall goe before the one immediately before his comming or as I may say at his setting forth which is this 1. There shall be signes in the Sun c. as in Luk. 21. 25. The Sea and the Waters shall rore and mens hearts shall faile in them for feare for the powers of Heauen shall be shaken Luke 21. 25. 26. As for the signes in the Sunne Moone and Starres Math. 24. 29. saith they shall be darkened that is to say as the learned expound it Christs comming vnto iudgement shall be with such resplendant and vnspeakeable glory that euen the most excellent creatures shall bee thereat astonied so that the Sunne and Moone shall bee darkened and the starres as if they fell from heauen giue no light that is these most glorious and bright-shining creatures shall be clouded obscured and damped by the vnconceiuable brightnesse of Christs comming to iudgement whereat the wicked shall despaire for feare as Reuel 6. 12. to the end which place is an euident fore-running figure hereof as that also in Exod. 19. 16. to 20. Then the sea and waters shall for feare roare least now they shall bee turned to nothing such as dwell by the Sea side obserue that against tempestuous weather the Sea roareth but this being a most fearefull day in respect of Gods inquisition for sinne and sinners and all other accessaries therevnto and no storme to the tempest of Gods wrath they not onely roare but as it were set out their feare with all the strength and power they can that so the Lord might respect and preserue the miserable sencelesse creatures abused by mans sinfulnesse and the powers of heauen shall be shaken as threatning a downefall by reason of mans sinne and the Lords indignation and punishing of all sinners As when the Father of a family punisheth and whippeth in his anger any one of the seruants all the house as the very children and seruants will feare and so is it heere when the Lord in his vvrath commeth to punish all workers of iniquity the Angells the Heauens and Saints of God all subiect and guilty of their infirmities compared vvith Gods holinesse and perfection cannot but tremble and quake as we read the Prophets did in all their visions much more in this So likewise when the Master of a great family dieth the whole house is troubled the wife taketh on the children weep the seruants lament the retainers mourne the house is turned vpside-downe hospitality giuen ouer and all come to ruine and desolation so heere when man the center and glory of this world draweth to his end and triall and is like to bee vtterly confounded in hell fire Oh Lord What shall become or to vvhat vse serues this world the heauens the earth the sea and all the powers thereof but vvith man to be turned to nothing or set vpon a light fire to bee consumed to dust and ashes if the Lord in mercy do not otherwise determine and dispose of them and is it any maruell that they tremble quake and roare for feare and how much-more should man the cause hereof seeing and knowing all these things tremble weepe and howle for his sinnes now while time serueth and he may be heard but in these great water-flouds of misery they shall not come nigh him nor be heard Wee see that onely an earth-quake if it bee any thing vehement is exceeding fearefull the least extraordinary inundation of waters very terrible but now when the vvhole massie globe of this world shal thus totter and shake the mightiest seas and waters rore and rage for feare and the glorious heauens become darke and dusky how shall the hearts of men be appalled with dread and terror to behold the same and the cause thereof wise men preuent dangerous diseases lest they take away their colour and kill them
very Deuils how hard-hearted gracelesse soeuer tremble and quake heere all springs of mercy are locked against such as shewed no mercy no one word of comfort to such as denied comfort to the comfortlesse heere Lazarus the beggar scornes to be at a gentlemans command to reach him a droppe of water for that hee denied him the crunmeâ— that fell from his table which now to his cost he rues it and feeles the wants and heauy heart of a poore man and iust it is that such as stop their eares at the cry of the poore should then cry and not be heard Oh dolefull place that yeelds no comfort and oh more wretched people that foresee not this misery to preuent it but most miserable that now hearing and knowing it no warning will serue them no calling will awake them no threatnings no not hell fire will terrifie them and therefore such as haunt mischeefe shall fall into it But O ye holy watchmen and sheepheards of the people for Christs sake cry out aloud lift vp your voyces like a trumpet giue thosee sleepers no rest vntill they bee awaked from their deadly sleep and you godly Christians exhort one another whilest it is called to day lest your hearts be hardened by the deceitfulnesse of sinne and this day come suddenly vpon you and take you away when a mans house is set on fire all the towne and country will forthwith arise to helpe to quench the fire and it is very well done but heere mans soule and body is set on hell fire yet to preuent this danger which is more then the burning of an house or towne no man helpes the watchman is asleepe the gentleman though the house of his soule be all fired snorts in his sinne and must not be awaked the neighbors help to rocke him in the cradle of security vntill death comes and arests him to come to iudgement and then the man and his workes fall in the fire and what misery findeth he not there the guilty conscience the neuer-dying worme the flames vnquenchable the darkenes frightfull comfort no where paines without and terrors within The holy Martyrs burning heere in the flames of fire felt no such matter they died in a good cause had a good conscience towards God and man vvere very cheerefull forgaue their enemies prayed for the Church exhorted one another to patience and constancie perswaded comforted and confirmed the people in the truth reioyced in spirit sang prayses to God prayed instantly to the very last gaspe committed their soules to God in full hope of a ioyfull resurrection and finally as in a burnt sacrifice more then Conquerers ascended vp to Heauen which should animate all men to retaine a good Conscience leade a godly life and be sure of a blessed comfortable death and resurrection vvhereas contrarily a bad Conscience and the guilt of a wicked life portendeth a fearfull death an heauy resurrection to be executed in hell fire But heere the wicked coyne obiections and demand how it is that the mercifull God can finde in his heart thus strangely and seuerely to punish any sinner seeing our sinnes cannot hurt him nor our piety benefit him Iob. 35. 6. 7. and 32. 3. If all be in heauen hee is not the richer nor if they be all in hell is he the poorer I answer 1. God is almighty whose infinitenesse of power wisedome and iustice makes him willing and able to inflict vpon sinners the most exact and sharpest punishment as pleaseth his Maiesty and therefore as he is a God and mighty in all his workes that is to say great wonderful terrible Nahum 1. 1. c. Cant. 8. 6. 7. Deut. 29. 20. so specially sheweth he the same in punishing Reprobates and for that cause is called the God of righteousnesse and the God of vengeance Psal. 94. 1. 2. and seeing all his other workes be wonderfull and full of Maiesty we may be assured hee is so in smiting the wicked 2. As his mercy patience is vnspeakable great in inuiting waiting for sinners repentance Rom. 2. 4. so is his iustice impatience as great if he be contened for in God mercy and iustice are termed Gods two armes therefore must be of equall length and bignesse as well in punishing the wicked as pardoning the godly 3. Sinne is a most odious and impudent aduersary to God and to all his workes prouoking his iustice in the highest degree labouring to bring the Author of all Being to a none being and all his creatures with him and therfore must God be reuenged vpon it and his fauourites as vpon the greatest enemies to his glory in the highest degree 4. This is Gods ordinance that such as feare and obey him in this life should to heauen and the others to hell this is the principall condition of his gracious couenant and therefore it must bee so 5. All transgressions against the Kings person or bloud royal are high treason to be punished with the extreamest tormens as can be deuised but the Reprobate sinne against the King of Kings in crucifying and killing his Sonne and heyre apparent within his owne Court raigning in heauen and therefore no punishment is great enough for such as crucifie the Sonne of God to death to say nothing how they coÌ„spire with Satan to disturb and persecute his Church to robbe the Lord of his honour and glory and to bring all to confusion 6. A Reprobate is an heart-murtherer of God himselfe and a destroyer of all his ordinances wishing there were no God no Iudge no heauen no hell no resurrection nor life immortall and therefore should be seuerely punished 7. The godly cry against them and so doe their bloudy sinnes and therfore the râ—ghteous Iudge must doe iâ—stice vpon them according to their demerits 8. In sinning there passeth through euery mans hart a practicke discourse of the vnderstanding laying before the sinner as it were in the one scale of the ballance the delight ease pleasure or profithe reapes by sinning and in the other the wrath of God if he sinne and hell torments with the losse of Gods fauour kingdome and all his goodnesse which all in respect of his greedinesse to sinne he renounceth maketh a couenant with death and hell and now is turned to it and receiueth his owne madde choyce The next Vse then is for vs not for lust and lustinesse in sinne thus to set at naught the Lord and his regalities for though this bee but the first degree to the paines of hell and as it were the suburbs thereof yet all the teares spent in hell are vnsufficient to bewaile the losse of Heauen and of Gods presence and yet we see millions preferre the losse of their least commodities before it but they shall finde this a greater losse when without delay they must after the sentence denounced trudge the black way to perdition with many a deepe sigh and comfortlesse sobbe from God and all the
of their resurrection 211 5. from the generality of the iudgement 219 6. from the manner of their appearing p. 240 7. from the place where they shall appear 243 8 of two special signes foregoing his comming 252. 9. of Christs comming to iudgement 285. 10. of separating the elect from the reprobates 269. 11. of Christs proceeding in iudgement pag. 282. 12. of denouncing the sentence vpon both 297. 13. of the execution of the sentence with the Vses of euery of of these thirteene Motiues in their proper places ibid. Sect. 20. The conclusion of the whole with an exhortation to watch pag. 364. A prayer ibid. THE CHRISTIANS WATCH PREPARING HOW TO LIVE how to die and to be discharged at the day of Iudgement and so enioy life eternall Mark 13. 37. Watch WOnderfull and euery â—â—ay fearefull was the sleepy and carnall security 〈◊〉 of 〈◊〉 〈◊〉 King of Babilon described 〈◊〉 〈◊〉 who being on euery sidâ— i 〈…〉 with dangers 〈◊〉 as first 〈◊〉 in the high d 〈…〉 of Almighty God for his cruelty oppressing of Gods Church people 〈◊〉 14. 6. whose City and Temple his grandfather had spoyled destroyed 〈◊〉 King 25. and 〈…〉 c. Ier. 5◠〈◊〉 Then 〈◊〉 for giuing his people and himselfe to idolatry superstition Iâ—râ—m 51. 44. 52. Dan. 5. 4. As also to DiuinatioÌ„s Sorceries Enâ—chantments Don. 2. 2. Isa. 47. 9. and lastly for his Sacriledge and his prophaning of the holy vessels of the Temple and blaspheming the Lord Dan. 5. 3. 23. Then besides hee had Darius and Cyrus besieging the Citty without and ready to take it and within had his owne subiects ready for his tyranny ouer them to cut his throat and of them his principall Courtiers as Gadata whom he had caused a little before to be gelded and Gobryas whose s 〈…〉 hee had slaine in hunting who to be reuenged conspired against him b 〈…〉 yed the 〈◊〉 and brought in 〈◊〉 Aâ—my â—et 〈◊〉 this case and danger 〈…〉 ring â—othing 〈◊〉 confident in the strength and defence of the City which was compassed â—oth with high walls and with the great riuer 〈◊〉 〈◊〉 also they had prouision â—ayd vp in the Cittie 〈◊〉 〈◊〉 y 〈…〉 and more which made him so 〈◊〉 that â—ee made a great feast to a thousand of his Princes and to 〈◊〉 against God his people whoâ—â—ee kept captiue in his drunken vaine â—â—e commanded to bring him the golden and siluer vessels which his Father Nâ—buchadnezzar had brought from the Temple in Ierusalem that the King and his Princes and his Concubines might drinke therein not for any necessary and sober vse which had beene too much Leuit. 27. 28. but in this drunken and lasciuious feast to aduance himselfe his power aboue God and that before his druncken companions and harlots and thereupon which was the greatest impiety of al they praysed their gods of gold and siluer brasse iron wood and stone not onely giuing them the honor of their plenty and feasting as was the manner of the Heathen in the beginning of their feasts to sacrifice vnto their Gods but they ascribed also this victory vnto their Idols when these vessels were taken from the Temple in Ierusalem as though their filthy Idols were stronger and more mighty then the God of Israel Whereupon his iudgement was immediatly written ouer against the Candlesticke vpon the plaster of the wâ—ll of the Kings Pallace and the King saw the palme of the hand that wrote And according to the contents of this writing read and expounded by Daniel was Balthazar that same night slaine and the City vtterly destroyed Dan. 5. Isa 14. 4. 22. and 47. 11. and 21 41 And that by this stratageme while they were feasting Cytus caused the riuer Buphrates to be diuided into diuers channels and so made it pasable and then his army passed ouer and by the guiding of Gadata and Gobrias they entred into the Cittie and these two Courtiers slew him See what security and slouth bringeth vpon men and whole kingdomes when no danger and warning as Daniel telleth Balthasar will serue Dan. 5. 22. and therefore his vanie glorious feast became his funerall feasts and as of this Balthasar so it fareth with all brutish and secure worldlings and sensuall liuers this day who though they liue in their sinns end thereupon in the Lords danger and hatred and wot not how soone for their domerits the Lord will by death take them away then bring them to iudgment yet in this deadly taking are they so sleepy and secure so full of ioy and gladness when they should giue themselues to fasting weeping mourning to preuent Gods iudgements that they put farre from them the euill day and approach to the seate of iniquitie as though no euill could happen to them giue themselues to feasting ryot excesse that the Lord in the midst of their drunkenness taketh them suddenly away most fearefully vnprepared for death or finall iudgment but as they liued beastly so they dye strangely Wherefore purposing the holy Trinitie assisting mee to deliuer vnto you my brethren holy and beloued in the Lord some word of exhortation and considering in respect of the premises that the chiefest things euery one ought to be most careful of as long as they liue are first how to liue according to Gods holy will during our life heere Secondly how to leaue this life in Gods feare and fauour and full hope of a better life and Thirdly how to be discharged before Gods tribunall in the day of iudgement and so enioy life eternall In which 3. poynts wholly standeth the glory of God and mans welfare so much as of man can be sought for whervpon for effecting of the premises 〈◊〉 at this instant can thinke of nothing more behoofull then to stirre vp your hearts to Christian watchfulnes for the time present and for the day of death and of our appearing before the Sonne of God at the generall iudgement Which taske if we faithfully perform we shall be blessed in life happy in death yea and for euer after death dwell with God in heauen Now for the fundamentall ground of this exhortation I chuse this Scripture which directeth vs to examine 1 The occasion of this exhortation 2 The meaning and parts thereof 3 The instructions and vses for knowledge and conscience wee are to gather hereof And for the first the occasion may be gathered out of Math. 23 where our Sauiour denouÌ„ceth woes against the Scribes Pharises threatning them destruction and desolation Whereat his Disciples being much astonied thinke it vnpossible that their Temple should be destroyed vnlesse the whole world should come to an end and be destroyed with it wherefore as they departed out of the Temple one of his disciples shewed him how fortified the Temple was how great were the stones and strong the buildings and indeed it was the stareliest strongest
of life hath a foule visage to fright boyes and fooles which causeth it to be feared and hated for want of wisedome and true iudgement but take off the maske and thou shalt see Death very amiable and life odious and terrible 10. Death is to be desired before life and the day of our decease before the day of our Natiuity I meane in respect onely of temporall good and euill prosperity aduersity else not for by our birth wee enter to sorrow and by death end it and goe vp to God wherefore in olde time Sepulchers were built in Gardens as Ioh. 19. 41. not only among our sports to put vs in mind of our ends and so to vse the same moderately but also to teach vs that ioy and pleasure is a consequence of death and an entry to Gods Paradise of pleasure and therefore let vs liue to God and Death shall not hurt vs. The fourth Vse serues for terror to the wicked who hearing of this early watch and preparation for death will none of it they bee not so foolish as to defraud themselues of the comforts and delights which God gaue them with the frightfull thoughts of gastly death this would bee able to fright a fearefull simple body out of his wits and to draw honest neighbours to desperation and what needs this pudder shall not wee be saued as our neighbours and vvhat doe wee desire more doth euery man so as you say or shall all that prepare not so as you prescribe be damned our fathers nor forefathers euer taught vs any such matters and we will not nor desire to bee better then they as for you ye be vncharitable men God forgiue you I answer here is a great deale of good stuffe pact together if wee had time to vndoe and consider it But in the meane while know ye that wee desire nothing of you more then the Lord exacteth of his dearest children and therfore not to be trodden vnder foote by you for we liue not by examples but by the Lawes of the Almighty whereunto all men ought in all humility bee obedient before father or life it selfe neyther is heere any thing pressed but what your selues know to be requisite and could wish ye did if you as many and most men doe and you must lay vpon your death-beds knowing feeling what they miserable men doe Yet if you refuse this diet as ouer tart take then your owne no man will blame me for giuing you good counsell and because I giue you ouer yet follow wise Salomons aduise and that the rather for that without compulsion you often of your owne accord vse it viz. Goe to the house of mourning for there is the end of all men and hee that is liuing taketh it to heart Eccles. 7. 2. where hee would haue all men bestow sometime daily to think what pressures and agonies shall assault vs at the houre of death and for the better consideration hereof hee would haue vs goe to the house of mourning and not of banqueting and there behould a man dying and that we should marke the heauy accidents and painfull passions of that houre and take it to heart for as it fareth to day with him so shall it tomorrow fare with thee and with all the world this thou canst learn without his or any further direction for comming to the house to visit thy neighbours there shalt thou see a very sick man forsaken now of naturall heat his senses without much mouing his face like lead the bowles of his eyes sunke in his head his mouth full of fleame and some his throat ratling his tongue swollen his necke winding euery side his breast beateth and panteth for life ready to burst for paine the veynes still all infallible tokens of death Now take this to heart and take the case to be thine own for this is the way of all the world and then now seeing and viewing such perplexed extremities in others reflect and represent the like image to bee shortly in thy selfe Imagine that thou lay vpon thy death-bed that thy Physitions had now giuen thee ouer thy friends and kinsfolke stood weeping wringing their hands about thy bed vnable to help or comfort thee but rather augment the greefe of thy departure and thou the while speechlesse and helpelesse O how dreadfull shall this departure and last farewell be to thee and to them where wealth shall not asswadge thy woe but plunge thee deeper in the gulph of calamity neither honours assist thee for thou must leaue them with like vehement smart as thou gottest them with greedy desire and badde conscience thy wonted delights breed within thy soule that neuer-dying worme and neuer-quenched fire what counsell wilt thou heere take who formerly hast refused all good connsell couldest not abide to heare of death no more canst now to goe out of thy body will bee too intollerable to abide within is vnpossible to deferre the time to end thy will but vntill to morrow will not bee granted death is in poast-haste now art thou abashed that thou diddest not watch and prepare for this houre Oh hadst thou wist but it is too late now thou cryest fye fye vpon thy brutish behauiour and now for feare horror wouldest flee from thy selfe for then shalt thou see thy selfe beset with horrible monsters that is with thine owne sinnes which as furies pursue and hedge thee in all the time past shall seeme vnto thee as the twinkling of an eye but the time to come endlesse pittilesse and remedilesse so that thou maist truly say The snares of Death compasse me round about and the pangs of hell got hold vpon mee and I shall finde trouble and heauinesse c. Psal. 116. 3. 4. But returne wee to our sicke man againe whom vnexpected Death frustrateth of all his counsels and could not come in a worse time for now hee curteth off violently the webs of all his deuises and with one pellet ouerthroweth all his castles built in the ayre then commeth in the Physitian with his It will not be thinke good sir no longer of life you must be gone These be heauy tidings then his sorrowes shall bee vnspeakeably encreased when he recounteth with himselfe that his body which now hath some life in it shall after an houre be depriued of sense life spirit soule for if it be an hard matter to bee pulled away from these things which no doubt so neerely toucheth man how bitter I pray you will be the separation of the body from the soule for such two louing familiar friends which haue alwaies liued sweetly together cannot be diuided without vnspeakable griefe if the Oxe doe commonly low and mourne when his yoke-fellow which was wont to draw with him is taken away how will euery one of vs mourne when the soule shall bee separated from the body and as Sathan in our life time set forth to him Gods mercy nothing but Mercy hiding his Iustice so vvill