many ardent affections and pious ejaculations may pass from the heart to Heaven which the Devil may not know the reason of and of which alone God is witness This then is another excuse that Conscience makes for it self and 't is none of the least And yet 4. There is one more a very good one when all else is said that can be the Conscience flies to that in 1 Joh. 1.7 The blood of Christ cleanseth me from all sin So that let the Devil accuse as home and charge as deep as hee can yet here to be sure is a full answer for him an irrefragable one and such as he can never invalidate or take away the force of And in case Satan should be so impudent as to urge the matter farther and say that is true the blood of Christ cleanseth from all sin but that belongs to none but a true Beleiver which you can never prove your self to be To this Conscience answers likewise and that roundly and smartly Thou lyest Devil and besides thou art no Judge in this case it comes not within thy cognisance what transactions are in my soul what mutual embraces betwixt Christ and me what acts of faith and love are in that secret place as I said before thou knowest not It doth not therefore follow it is not de non entibus de non apparentibus idem est judicium things that appear not to one that is ignorant are as if they were not Let that matter alone Devil for as cunning as thou art thou art no Judge in it it is enough that my God who alone is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the knower of the heart Acts 15.8 knows that I love him and believe in him whether thou knowest it or not Thus now we see what a good Conscience is in both the parts of it both as 't is honestè bona pacatè bona as 't is a quiet Conscience and an excusing Conscience every way void of offence both towards God and towards men and where such a Conscience is is it not a sufficient fortification against the fear of Death What is it that can be a just ground of trouble to this man That which is the most disquieting thing of all namely his sin and the guilt of it that is removed Christ hath taken it off from him What is it can be matter of terrour to him at the great Tribunal which he must one day stand before No enemy will appear against him there for God is reconciled to him and hee that shall sit there as his Judge is no other than his Redeemer And if Conscience here even in this life whose internal motions are known to none but God himself upon which ground none else but he can impose a Law upon it and oblige it be at so much ease Surely 't is from the same God that he is going to who alone can comfort or afflict the person to all eternity hereafter whose conscience he alone also can comfort or afflict in time But I hasten to answer two impertant objections which seem much to contradict all that hath been said hitherto SECT 9. Two important objections answered against the preceeding doctrine and what hath been said upon it FIrst It may be some will say shall we think that all those that are afraid or unwilling to dye are to be looked upon as persons without such a quiet and excusing Conscience or as those which have not such inward testimonies of a good estate and that in all the particulars which have been mentioned Would not this be very uncharitable to pass such a censure Yea and very unwarrantable too and against plain evidence both of Scripture and Experience Of Scripture which positively affirms Heb. 2.15 that some and those precious ones too for 't is spoken of Saints through fear of death are all their life time subject to bondage And doth not experience farther prove it almost every day How many choice Servants of Christ have met with hard struggles when they come to dye Have been willing to live yet longer if it might bee Have they not had their dreads on them Yea their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pangs and bands in their death like a woman in travel Secondly On the other hand is it not a very ordinary thing to see wicked men live and dye in peace Men as vile as prophane and deboished as any the earth hath and yet their Consciences are quiet notwithstanding they have no disturbance at all from them nor as the Psalmist saies have they any bands in their death Psal 73.4 but seem to pass out of the world as innocent as Lambs and without any fear at all upon them These are two considerable Objections indeed and must be answered and to satisfaction too least the truth before delivered bee prejudiced and shaken by it I answer therefore to both in order and first to the first objection I say three things First by way of concession I grant it that many who have indeed such a quiet and excusing Conscience a Conscience void of offence both towards God and towards men as I have been speaking of do notwithstanding dye with fears upon them and seem to be taken out of the world by violence rather than freely to go out of it and this contrary to the very precepts even of an Heathen moralist For what saies Seneca in his 104th Epistle Vir fortis sapiens exire debet è vita non trahi a wise and a valiant man ought to go readily out of this life not to be drawn And again quid est obsecro cur timeat mortem homo What is there in death considered simply in it self that a man should fear cum illâ nihil sit mali nisi quod ante ipsam est timeri the greatest evil of it is to be afraid of it before it comes Thus he even a very Heathen Well but yet for all that such is the extraordinary timidity of some persons and good ones too such is their aptness to despond partly from the natural constitution and temper of their melancholy bodies and mindes partly from the molestation of the great enemy of mankinde through Divine permission the Devil that the work of natures dissolution comes off hard with them and is a much more difficult task to them than to some others And the truth is who that is a Son or Daughter of Adam let them be never so holy and never so fit for Heaven but more or less have something of a cohorrescency of death upon them Two such old friends and so intimate as the body and the soul are loath to part It is natural for every thing to desire and seek the preservation of it self and to oppose and be afraid of that which destroys it Hence 't is that Aristotle in the third Book of his Ethicks the fixth Chapter tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death is most dreadful Thus also another Heathen Epicur Ad me nunc Apud
patientiam the minde ought to be armed with patience as well for Death as for Life The sufferings which we may meet with in both may call for it and what he farther saith Epist 95. is too true Interdum obnixè petimus quod oblatum recusaremus multa videri volumus velle sed nolumus aliud optamus verum ne Diis quidem dicimus Sometimes that which we earnestly wish for 't is of death he speaks when 't is offered us we refuse wee seem to will many things which yet we again reject and desire something else in the room of it and so speak not the truth even to God himself would not one wonder that a poor Heathen should speak thus Cyprian in his Book De Mortal utters himself almost in the same manner and with great elegancy Quam praeposterum est quamque perversum cum Dei voluntatem fieri postulemus quando evocat nos accersit de hoc mundo non statim voluntatis ejus imperio pareamus hoc nitimur reluctamur pervicacium more servorum ad conspectum Domini cum tristitia maerore perducimur non obsequio voluntatis Et volumus ab eo praemiis caelestibus honorari ad quem venimus inviti How preposterous and perverse a thing is it that we pray to God that his will may bee done and yet when he calls us hence and sends for us out of this world we do not presently obey his Soveraign will but oppose it struggle against it and like untoward Servants are afraid to appear in the presence of our Lord With sorrow and grief we are dragged to him rather than go to him in obedience to his command We go unwillingly to him and yet desire to be honoured by his Heavenly rewards And then a little after Quid rogamus petimus ut adveniat regnum caelorum si captivitas nos terrena delectat Quid precibus frequenter iteratis rogamus poscimus ut acceleret dies regni si majora desideria vota potiora sunt servire isthic Diabolo quam regnare cum Christo Why do we pray and desire that the Kingdome of Heaven may come if we be still in love with our Earthly captivity Why do we so frequently desire that that day may hasten if we have greater desires and do more strongly wish rather to abide here in the Devils Service than to Reign with Christ thus we see even many ages since not onely among Christians but among Heathens what a kinde of Hypocrisie they reckoned it to be to seem to long for Heaven and an immortal state and yet when the time comes for such a blessed change to be loath to go to it Una ista catena amor vitae quà m nos alligatos tenet Sen. Epist 26. How doth that one chain the love of life hold us here as Prisoners saies Seneca Whoever thou art then that reckonest thy self a true Christian and a Believer let these passages even of an Heathen affect thee and hereafter cause thee to blush for shame at thine own fears But Secondly That thou maist the better get over these thy fears and be the more ready with chearfulness to welcome Death when it comes do these three things 1. Be every day preparing to dye and putting thy self into a posture for it among the many excellent passages that Seneca hath about this subject even through most of his works there are two of them worthy to bee written in letters of Gold One is in his Book de brev vitae c. 7. Vivere totâ vitâ discendum est quod magis fortasse miraberis totâ vitâ discendum est mori A man all his life time had need be learning to live and which perhaps thou wilt more marvel at he must be all his life-time learning to dye too The other is in his 30th Epist Magna res est diu discenda cum adventat hora illa inevitablis aequo animo exire It is a great thing and alwaies to be learned that when that inevitable hour of death comes we may depart this life with a well-composed minde which who can do but he that hath set all things right and so having attained to a meetness to partake of the inheritance of the Saints hath left nothing farther to be done in order to the getting into the possession of it but to breathe forth his last breath 2. Meditate much upon death and that every day that so you may thereby grow familiar with it This the Holy Ghost calls the wisdome of man and that which every good man prayes that he may be enabled to do Moses himself did so Psalm 99.12 so teach us to number our dayes saith he that we may apply our hearts unto wisdome and whoever hath any of that Spirit which moved in him will do the like When I read that passage of Plato apud Plut. de placit Philosoph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They best act the true Philosophers that are most sollicitous about death I am apt to think sure hee had read this prayer of Moses yet among all that sort of antient Writers I finde Pythagoras who lived in the time of the siege of Jerusalem by the Caldean Army and so in the Prophet Jeremiah's daies at least two hundred years before Plato and so according to our learned Usher's account some six hundred and forty years before Christ's Nativity was the first that called Phylosophy the Meditation of Death after whom Socrates also and many others had the like expressions which makes me think had these and the rest of those famous men even among the Heathen that knew nothing of the true God been alive in our daies and been blessed with such a saving light of the Gospel as some few are what rare instances would they have been How would they have out-stripped us in their affections and desires Heaven-ward and in their Masteries over Death and the fear of it How would they have made it their great business to converse with Death even as much as we are wont to do with our intirest friends They which made Phylosophy chiefly to consist in the Meditation of death would have made the Christian Religion to consist in it much more 3. Store your selves with passages from the holy Scriptures replenish your minde with the great and precious Promises let Divine Truths and the Heavenly Sentences thereof dwell in you richly in all Spiritual Wisdome and Understanding that so when you lie upon your Sick or it may be your Dying-Beds you may have them so fixed in your heads and hearts that they may afford much sweet and precious matter unto your thoughts If you make this a good part not onely of your business but of your delight too in your life-time may you not well hope and expect that when Death comes the Holy Ghost will bring things to your remembrance and apply such Cordials from thence to you as shall marvellously comfort and refresh you even when the pangs of death it self shall bee upon you Many and pleasant are the stories that might here be told of the great and powerful consolations that have come in upon Dying Saints from this or that Promise or other Passage of Scripture upon the wings whereof they have gone up in Triumph to Heaven FINIS
Seventhly And of an utter impossibility of making the satisfaction required For who can do this that hath no Christ to undertake it for him as a Man living and dying in a state of unregeneracy hath not nor can never hope for it And having no Christ to satisfie for him so no Mediatour nor Advecate to stand betwixt God and him to plead for him or put in out kinde word on his behalf Eighthly Thereupon sees an absolute necessity of his being unspeakably miserable and this too more waies than one 1. By the punishment of lesse 2 By the punishment of sense By the punishment of losse a tetal separation from the comfortable presence of God and the Glory of his Power 2 Thes 1.9 I say from the comfortable presence for from his essential presence none can be separated no not either men or Devils though they make their bed in Hell Psal 139.8 and then also by the punishment of sense of which I gave a touch before In these two paena damni paena sensus the punishment of lesse and the punishment of sense the whole torment of the damned consists and therefore in the sentence given upon them both are contained Depart from me ye cursed There 's the first the punishment of loss into everlasting Fire prepared for the Devil and his Angels there 's the second the punishment of sense what this Hell-fire is we find expressed elsewhere in other terms in Matth. 8.12 't is called outer darkness where is weeping and gnashing of teeth a fire without light which hath something of comfort in it but here is all darkness in Matth. 13.42 't is called a Furnace of Fire and wailing is there added to weeping in Isa 30.33 The Fuel of this Fire 'T is said to be a pile of much wood and that the breath of the Lord like a stream of brimstone doth kindle it Rev. 14.10 'T is called the wine of the wrath of God a cup of indignation without mixture that is 't is pure wrath 't is all wrath and nothing else but wrath Justice without any the least tincture of mercy And 't is poured out too poured out q. d. without measure to note the abundance of it To which Lastly must be added that all this is eternal 't is everlasting Fire everlasting as well as devouring Flames everlasting burnings Isa 33.14 not onely without the least hope of mitigation or abatement but of intermission too When millions of millions of millions of ages are past still still there is as much to come and the reason is because 't is an infinite punishment that is due which since finite Creatures can never undergo therefore they do as it were compensate by the eternity of it Christ bee being an infinite person could and did stand under infinite wrath for those he dyed for and so God hath received full payment his Justice is fully satisfyed for them which it can never be by the sufferings of the damned to eternity Now lay all this together and how can it do otherwise then minister most dreadful terrors to the minde of any unregenerate man that is not totally blinded and of a seared conscience to think of dying SECT 4. What it is that gives a good and sufficient relief against the fear of death greatly fortifying and encouraging the heart when it makes its approach unto it Where first the Remedy is laid down more generally HAving spoken of those things which do justly cause a very great fear and dread at the thoughts of Death I wil now apply my self to the best Remedies I can against the said fear And the first and surest Remedie of all is a fundamental one that never fails that is never fails of becoming a good and sufficient ground against the said fears It is a true and thorow-change upon the heart a saving work of Grace whereby a man is regenerated and become wholly a new Creature When a man can give good proof of this that he is indeed translated from the power of darkness into the Kingdome of the dear Son of God is no longer under the power of the Prince that rules in the Air He may then also truely say and build upon it that he is no Childe of Wrath and so consequently hath no cause to be afraid of death for why is death terrible to any but for this reason Among others as we have heard because it is an inlet unto Wrath that is to such as are Children of Wrath but to none others not to such as are born again For as 't is true on the one hand that except a man bee born again he cannot see the Kingdom of God John 3.3 So on the other hand it is every whit as true that hee that is born again shall never see Hell much less shall he feel it or come into it But then let not any man deceive himself and take that for a New-birth which is no such thing Many pretenders there are hereunto many that wil needs pass for the Children of the Kingdome such as the self-justiciary the civil just moral righteous man that harmes none is charitable beneficent and helpful to many affable courteous and ready to do good to all as opportunity is given him yea and seems to do what he doth chearfully and as one glad of the occasion and perhaps goes further than this too is very zealous holy and religious in his way keeps his Church constantly and it may be prayes in his Family also instructs Children and Servants and what not of this kinde but if you search him to the bottom a fine spun Papist may be as good as he his light within him and his holy conversation without may be no better than Popish merit he may bee off from the foundation for all this and bee farre enough from the true work of Regeneratign and such a faith and repentance as only fits for Heaven How many and especially in this our present age have and still do split upon this Rock in establishing their own righteousness instead of submitting to the righteousness of God as the Judaizing Christians did in the Apostles daies Rom. 10.3 and for such as these what-ever conceits they may have of themselves I will not warrant them from the fear of Death or secure them against it their conscience may possibly be better informed concerning their inward state and then what wil follow we may easily guesse either another more thorough work upon them or such terrors at the hour of death as cannot be removed And if any shall ask How may we know when the work of regeneration is right and sound indeed I briefly answer The Apostle hath given the character of it in few words but very fully and significantly in 2 Cor. 7.10 11. Godly sorrow worketh repentance to salvation not to be repented of For behold this self-same thing that ye sorrowed after a godly sort what carefulness it wrought in you yea what clearing of your selves yea what indignation yea
being wicked men and women they are far from a truely good and quiet Coscience And so now I think I have answered this objection too and that without leaving any room for a Reply I come next to the use of all which is two-fold SECT 10. The uses and improvement of the point First by way of information and then of exhortation both to good and bad By way of Information SEe here the difference the vast difference between men and women regenerate and unregenerate between men reconciled to God and unreconciled between men of a good Conscience and an evil Conscience and that both in their life and in their death In their life which in many things differs very much I will reduce all to four heads briefly 1. One of them the regenerate person lives holily the whole course of his life is holy in all the designs of it in his continual practise in a sincere thorough universal constant obedience He is freed from the bondage and power of sin he is no way under the dominion of it it doth not reign in his mortal body but he is very much dead unto sin and alive unto God There 's nothing in the world that he hates and flys from so much as sin and all occasions and temptations leading to it Hee 'l as soon adventure himself into a nest of hissing Serpents or into an house infected with the Plague as to go into any place or company where his heart may be endangered or his eyes and ears be vitiated with corrupt and corrupting objects discourses and examples And as for the Devil that is alwaies injecting filthiness into his thoughts or laying snares before him and still some way or other is soliciting him to evil he is so much aware of him that he stands upon his guard continually is evermore struggling with him and by his holy combates with him through the strength of Christ never fails of making some conquest over him more or lesse and whilst he resists him causeth him to fly from him But now the other the unregenerate person how wickedly and wretchedly doth he live What an unholy and impure life How doth he wallow in his filthinese as a Swine in its mire and lick it up as a Dog doth his vomit how doth his heart lye asoak in sin and what a miserable Vassal and Slave is he to it multos Dominos habet qui unum non habet How many Lords is he under whilest he disobeys the Lord his Maker every lust exerciseth a domination over him a great and a severe Tyranny How is he distracted betwixt this sin and that betwixt this temptation and that And how busie is he to make provision for every Lust I and he must please the Devil too whose Vassal he likewise is so far is he from resisting or opposing him and indeed how can he he having laid his chains upon him For doth it not fare with the Devils Bond-Slaves whom he holds Captives at his will as the Apostle speaks 2 Tim. 2.26 as it doth with the Turkish Galley-Slaves who being both Manacled Shackled and fastned to their Seats and Oares are made to work till the Irons eat into their very flesh and besides that to suffer as many cruel blows as their savage Task-masters have a minde to give them This then is one difference A second is this The Regenerate person walks with God is in amity and friendship with him as Enoch was there is a great good will betwixt God and him they are agreed together as the Prophets Phrase is Amos 3.3 can two walk together except they be agreed It is the regenerate man's daily and constant care in all things to please God to do his will yea all his will this is meat and drink to him he is never better pleased than when like Christ himself Luke 2.49 he is about his Fathers business this he mindes more than his appointed food as Job did Job 23.12 He will rather lose a Meals meat two or three for fail than an opportunity of doing a service for God or wherein he may any way injoy some good from him in this or that Duty or Ordinance Which kindness God takes great notice of and will be sure to answer again to him and some way or other makes him sensible how well he takes it at his hands This blessing and that shall speak it out unto him he will make good all that he hath promised to them that keep his Statutes and his Judgements to do them Deut. 28 1.-15 All manner of blessings shal come upon him the blessings of the City and of the Field of the Basket and of the store yea of Heaven and of Earth as is there at large expressed But now as to the unregenerate person it is quite otherwise with him he is at enmity with God and God with him he walks contrary to God and God to him he hates God and God hates him as 't is said of the howling Shepherds so they are called Zach. 11.3 that had no pity upon the Lords people ver 5. their soul saies God abhored me and my soul loathed them ver 8. the wicked and him that loveth violence his soul hates Psal 11.5 And thereupon must not such an one needs be under a curse a dismal one and may he not reasonably look for it every day Yea every hour every moment hath he not cause to fear that one curse or other one sore Judgement or another will fall upon him What saies David Psal 7.11 12 13. God is angry with the wicked every day if he turn not he will whet his Sword hee hath bent his bow and made it ready Hee hath also prepared for him the Instruments of death he ordaineth his Arrows against the Persecutors And again Psal 11.6 Upon the wicked he shall rain snares fire and brimstone and an horrible in the Margent 't is a burning tempest this shall be the portion of their Cup. And this is a second Difference the third follows A regenerate person hath an awakened an enlightned a tender Conscience a good and bonest Conscience that will do all its Offices faithfully It will inform accuse give true evidence rebuke and passe a right Judgement too as the case requires It will not suffer him to lye in his sin or to neglect the means that may remove either the guilt or filth thereof and 't is his constant care alwaies to keep it wakeful and tender apt to be convinced and apt to rebuke upon all occasions He no way despiseth the fore-warnings of it to prevent sin and the checks of it when sin is working and ready to put forth it self for by this means principally the amity is kept up between God and him and the peace that he injoyes inwardly maintained But how much otherwise is it with an unregenerate man either he is a man of no Conscience that is makes no Conscience of any thing he doth scruples nothing doubts nothing but adventures upon any thing
any breach of Gods holy and righteous Law any act that may satisfie his own evil heart be it never so foul either sees no hurt or will see none in it is willingly ignorant as the Apostle speaks in another case 2 Pet. 3.5 and to that end hates to be reformed cannot endure a soul-searching Ministry or a plain-dealing Friend that may convince him of the sinfulness of his heart and waies and so lies drowzing under a sleepy and kinde of dead Conscience or else if his Conscience doth stir at any time and begin either latrare or lacerare to barke and it may be to bite too what doth he do presently Doth he not do by this his barking and biting Conscience ready to fly in his face as a man that hath a fierce Mastiff-Dog tye him up or Muzzle him Thus he deals with his Conscience and that he may bee the less at leisure to hearken to or hear the brawlings of it is it not his common practise to go into some such company or engage in some such business or indulge himself in some such pleasure recreation or other sinful divertizement as may wholly take him off from giving any the least attendance or regard to it So long as he can keep his eyes open he is thus employed and when night comes what care doth he take either to ingorge or intoxicate himself so as he may sleep it out till day-light returns or at least that hour of it that gives him the advantage of his accustomed course of sinning with his wicked Companions day after day Thus he lives and wastes his precious time not caring or knowing how soon death may Arrest him and spoil his sport Fourthly and Lastly A regenerate person is a man Crucified to the World and the World to him He is no more moved or affected with the pleasures the delights and lying vanities of this world than a living man is pleased with the presence of a dead Wife lying by him and all the splendours grandeurs blandishments allurements and bewitchments of this world work no more upon him than upon a dead man that hath neither sense nor motion nor life in him But yet in the mean while though his heart be dead to this world world and all the fine toyes and trifles of it so as all the wealth riches gauderies and glories thereof be nothing to him yet he is so wise as to minde the things of the other world these as he highly prizeth and values them at their just rate so he earnestly seeks after them His whole business lies here namely by patient continuance in well-doing to seek for glory honour immortality eternal Life Rom. 2.7 and this being the trade hee drives every step he treads is towards Heaven and to a being made meet for the enjoyment of it Contrariwise an unregenerate person takes quite another course he is all for earth and for earthly things all for either the profits of the world if his heart be choaked with covetous cares and thoughts or for the pleasures of the world if he be a bruitish sensualist or for the honours dignities and high-places of the world if he be of a lofty and proud Spirit As for the injoyment of God or the saving of his soul they are matters too serious for him to minde mundus cum suis frivolis the frivolous World is his Idol and that he will adore though with the losse of Heaven it self and all the blisses thereof for ever which being so may we not conclude that every step he treads is towards Hell and that he is ripening apace for it Thus we see what a vast difference there is between a regenerate person and an unregenerate in their lives Let us see now what the difference is in their deaths The regenerate person 1. Hath no stings nor gaulings of Conscience his main worke is done when he comes to lye upon his dying-Bed It hath been his every daies work to set things right and to keep them so to the utmost of his endeavour betwixt God and him to get and grow up into an intire friendship with him and still to call himself to an account for every thing that might offend and with all speed to hasten to the blood of sprinkling to be washed and cleansed he would never be at rest so long as guilt remained upon his own heart or one frown in the face of God towards him But this the unregenerate person never did nor would ever by any means be perswaded to it self-Examination self-Reflexion and self-Judging were Duties which he was alwaies a stranger to these were works for an awakened and a tender Conscience which he never had nor desired to have and so now judicially is given up happily to a Conscience past feeling and that cannot be sensible of any thing 2. In case a regenerate and holy person should be under some little clouds for a while and through the malice of Satan by Divine permission be somewhat damped in his inward peace and comfort when hee is about his last work of dying yet as hath been said there is no just reason why it should be thus with him and 't is very rare that any good man or woman is long vexed thus but to be sure the storm ends at last and the rest of their passage is usually under a pleasant and fair gale God himself as I may so say sitting at the sterne and the holy Angels spreading the Sails And Oh then the calmness of their mindes the serenity of their peace the inward quiet of their souls how great is it How is not Death then at all dreadful but rather a welcome Messenger which they now look for and wonder that his Chariot wheels move no faster which blessed repose being now cast into after their buffetings and combates with Satan on a sudden they breathe forth their perfumed breath and so fall asleep in Jesus But alas How far otherwise is it with a wicked unregenerate man when he comes to this dying worke For if his Conscience be not so far seared blinded and left judicially insensible as was but even now mentioned but is let loose upon him and inabled by the God of Conscience to charge him and accuse him home If it calls all his sins to remembrance and sets them in order before him a work which sometimes God to shew his Power will assist this or that wicked mans Conscience in as himself speaks Psal 50.21 I say when once Conscience acts this part upon some obstinate and impenitent wretch and hath a commission so to do Oh then the roarings the yellings the howlings of such a Conscience How then doth death come with all its stings how doth Hell fire flash in his face with all its flames And how doth the Devil himself as 't were haunt and affright him with all his Feinds Oh now the horrors the terrors the soul-sinking over-whelming dreads that are upon him may not his Name bee now changed into magor-missabib