2. Sa. 20.9 Mat. 26.29 like Ioab and Iudas and that breaketh the heart of him who relyeth vpon such a one If an enemie had wronged me saith Dauid I could haue borne it Psal 55.12 implying that for a friend to prooue trecherous it was intollerable Thus doth the friendship of our dayes begin with iniquitie continue with flatterie and end with trecherie So that the Lords querulous admonition doth verie well agree with our times Ier. 9.4 Let euery one take heed of his neighbour trust you not in any brother for euery brother wil vse deceipt and euery friend will deale deceiptfully To these inconueniences may be added the iarres that vsually fall out among friends and that oft times vpon trifling occasions No instrument is sooner out of tune then the harmonie of friendship and then as the purest wine prooues the tartest vineger so the most inward friendship being dissolued turnes into the deadliest hatred And as the peeces of cleare Christall cannot be reunited by any art so the nearest friendshippe turned into hatred doeth hardly admit any reconciliation according to the diuine Prouerbe Pro. 18.19 A brother offended is harder to winne then a strong citie and their contentions are like the barre of a pallace Friendship should be as the houses that ioyne together and as the stones thereof one stone and one house helping to support and vphold one another but they are sometimes ponderous occasioÌ„s rather to suppresse and pull downe one another For as sheepe doe eagerly follow one another into the forbidden pasture so many a good man is brought to do euill by the societie and example of his friend Confes 2. lib fine as Saint Augustine ingeniously confesseth of himselfe and therupon iustly exclaimeth O nimis inimica amicitia And as it hath oft fallen out that they which haue aduentured themselues to saue a man from drowning haue by that meanes bene drowned themselues so many a one by his readinesse to succour and pleasure his friend hath bene brought into the same snare and made partaker of the same daunger To manifest this by stories which is euident by daily experiments were very superfluous Ad Demonicum So hard a thing it is to haue an absolute friend It is a straunge speech of Isocrates That there is a friend who will grieue for his friends mishap and indeuour to releeue him in distresse yet repine also at his good fortunes but it is true in obseruation hath reason also of it For there is in euery man by nature a secret selfe loue Omnesmeliùs sibi mallent quà m alteri Ter. whereby he wisheth better to himselfe then to others which is the cause of this repining humour Now let it be supposed that none of all these euils were incident to friendship that neither iarres daungers or trecheries had any place in dissipating or dissoluing of the same yet were this enough to set foorth the vanitie thereof That friends cannot alwaies liue together but against their wils are subiect to separation and that by sundrie accidents and vnexpected calamities Whereof we haue a notable instance in Abraham and Lot Gen. 13. who by reason of their seruants variance were enforced to depart one from the other And if nothing else effect this yet death strikes the dolefull stroke of separation and then the dearer the loue the greater the losse For as by the losse of one of the optickes the other is endaungered so by the losse of one friend the other must needes be much perplexed Then doth Dauid mourne ouer Ionathan with a great lamentation 2. Sa. 1.26 Wo is mee for thee my brother Ionathan The consideration of all this may be a notable meanes to auoide the Prophets curse and woe Ier. 17.5 Cursed be the man that maketh flesh his arme Isa 3.1.1 Wo be to them that go down into Aegypt for help For if friendship be so fraile and vaine why should any man depend vpon it to depart from the liuing God or to diminish his coÌ„fidence in him Iob. 23.21 Embrace Eliphaz his exhortation Acquaint thy selfe with God whose loue once set vpon thee is immutable Ioh. 13.1 whose fauour and kindnesse is vnspeakeable his power inuincible and his promise inuiolable 2. Chro. 15.2 The Lord is with thee whilest thou art with him he is the first in inuiting and last in reiecting Oh what a singular priuiledge is it to haue God to be our friend if men reioyce in their great and louing friends how much more may wee make our boast of God all the day long Psal 44.10 If thou desire to be partaker of this priuiledge remember our Sauiours saying You are my friends Ioh. 15.14 if you do whatsoeuer I command you SECT 11. Of Mirth IOy and Mirth is a thing desired of all except some few whom a certaine inhumane and melancholie disposition hath distinguished from others so that it will not be haâ—d for this delightfull vanitie to find patrons enough in the world but who is he that shall be able to free it from the iust imputation of vanitie We reade of some Aul. Gel. noct Attic. lib. 3. ca. 15. whom ouermuch ioy hath brought to their graues very speedily as Diagoras of Rhodes who hauing three sonnes which wonne the prizes in seuerall exercises at Olympus when his children in a filiall reuerence cast their garlands ouer him and the people with admiration applauded him fell downe dead in the place In him and others the like mentioned by historians the Prouerbe faileth The merier heart the longer life And surely immoderate mirth cannot be but very hurtfull by reason that it disperseth and spendeth the vitall spirits which are the munition of the heart the castle of the bodie Besides this the Lord enuying the pleasant estate of wicked men which are strangers from the life of God doth often shoot out his arrowes of dolour and discontent Psal 32.10 so that their ioyes become very momentanie the end of their mirth is heauinesse like a faire calm Pro. 14.13 that endeth with a blustering storme Ioh. 20.4.5 Which causeâ—h Zophar to aske Iob Knowest thou not that the rei ycing of the wicked is short and that the ioy of hypocrites is but fâ—r a moment as if he should say If thou knowest not that thou knowest nothing And as the Lord deales with the wicked in iudgement so doth he with the godly in compassion knocking at the doore of their hearts with the hammer of chastisements and affliction mixing like a carefull Physitian his cordials with corrasiues to keepe them low and to cherish in them a contrite heart and an humble spirit So that Salomons saying for the vicissitude and chaunge of things is often proued true There is a time to laugh and a time to weepe Eccles 3.4 a time to dance and a time to mourne For the drifâ— of his discourse is not to teach that it should be so
sharpe and quicke are they not commonly like the sommer fruit soone ripe soone rotten and like the bright flame quickly kindled quickly quenched Thus if you will take the weight of mans wit in ciuill things it will be found like Baltasar too light Dan. 5. but lay his naturall vnderstanding vpon the ballance with spirituall things Psal 62. and it shall be found lighter then vanitie it selfe 3 Yet is not this all the euill incident to this depraued facultie but it is sawced also with that which Salomon annexeth to his vanities euen vexation of spirit For in the multitude of wisedome is much griefe Eccles 1.18 and hee that increasâ—th knowledge increaseth sorrow The Corinthians stood much vpoÌ„ their knowledge but S. Paul tels them that knowledge puffeth vp 1. Cor. 8.1 making them to swel like a windie bladder as it did Simon Magus Act. 8.9 who in regard of his magical skil said that hee himselfe was some great thing It is a hard thing to keepe sharpe wits within the compasse of Christian sobrietie Rom. 12.3 For as the purest substances will mount aloft and the subtill and ayrie do pierce euery chinke so the sharpest wits doe oftentimes soare like the Eagle beyond their reach till they dazell and burne their eyes and seeking to prie into the bowels of curiositie do get into mazes and labyrinths which yeeld them restlesse toyling taskes with much indignation Doth not wit many times beguile her self and so bring a man into the briars as no simple man of a shallow conceit falleth according to the Prophets saying to the Babylonians Esa 47.10 Thy wisedome hath deceiued thee And do not the policies and stratagemes of the wise prooue snares and traps to take them selues withall whilest their actions beyond their expectations are crossed and countermined according to the Apostles words Ioh. 5.13 1. Cor. 3 19. He catcheth the wise in their own craftines Iosephs brethren thought to preuent the honor foreshewed in his dreame by selling him howbeit euen that thorough the ouer-ruling hand of God became the onely meanes of his aduancement But thus Plin. lib. 34. cap. 8. as Perillus inuentioÌ„ in making the brazen bull was his owne ruine so wit many times deuiseth weapons to wound it self Besides this As Salust saith of Catilin Magna vi animi fuâ—t sed ingenio malo prancque De coniu Cat. it is commonly seene that as the best ground bringeth forth the deadliest poisoned herbes so those that are very ingenious are very vicious and the naturall wit raiseth vp the forts of carnall reason 1. Cor. 10.4.5 and maketh the barikadoes of iniquitie strong to resist the assaults of Gods spirit This was not vnconsidered of Sathan Gen. 3.1 when hee made choise of the Serpent being the most subtile of all other beasts to be his instrument in seducing of the womaÌ„ in Paradise in regard whereof the Apostle hath iust cause to challenge the wisedome of the flesh to be enimitie against God Rom. 8.7 Well then forasmuch as humane wit and wisedome is thus vaine and weake in good things and so prompt and powerfull in euill Ier. 9.23 Let not the wise man glorie in his wisedome Pride and disdaine are faults following sharpnesse of wit as the shadow accompanieth the bodie as the King of Tyrus can witnesse Ezec. 28. whose haughtie heart was thereby so lifted vp that hee thought himselfe equall with God But labour thou to captiuate thy thoughts and thy wit to the wisedome of almightie God reuealed in his word and let that be thy wisedome and vnderstanding in the sight of the people Deut. 4.6 2. Tim. 3.15 for it hath in it the true sauing wisedome Labour to obtaine that diuine wisedome the merchandize whereof is better then merchandize of siluer Prou. 3.13.15 and the gaine thereof is better then gold and more precious then pearle And if thou wilt be truly wise indeed then feare God Iob. 18.28 for behold the feare of the Lord is wisedome and to depart from euill is vnderstanding This is true wisedome not to be cunning and expert in worldly vanities but to be wise to saluation Consider now my Christian brother how thy soule is furnished with grace to conceiue and vnderstand those mysteries that appertaine to the kingdome of God and if thou perceiue thy selfe wanting that way aske wisedome of the God of wisedome Iam. 1.5 and desire him to open thine eyes Psal 119.18 that thou mayest vnderstand the wonderfull things of his law But if thou perceiue the light of sanctified knowledge in diuine things shining into thy soule remember what our Sauiour said to Simon Peter Blessed art thou Simon the son of Ionas Mat. 16.17 for flesh and bloud hath not reuealed these thingâ— to thee so mayst thou iustly count thy selfe blessed and happie and hast gâ—eat cause to magnifie the Lord for his mercie who hath giuen thee an vnderstanding heart SECTION 2. Of the Will and Affections HVmane reason and vnderstanding is vnto the will and affections as the eye to the bodie the captaine to the souldiers and the pilot to the shippe if the eye be dark the body walkes blindly if the Captaine be ignorant the souldiers march disorderly if the Pilot be vnskilfull the shippe sailes dangerously so whilest the will and affections do follow such a blind ignorant and vnskilfull guide as the natural vnderstanding is in supernatural things how can they walk without falling march without disorder or sayle without danger of drowning in the Ocean of iniquitie Hauing therefore shewed the vanitie of the vnderstanding the guide of the will the same may be sufficient to demonstrate the vanitie of the will it selfe which deduceth her election from the same For if we be insufficient to thinke any good thing of our selues 2. Cor. 3.5 can there be any sufficiencie in vs to will that is good considering especially that our vnderstanding is farre fleeter then our will But lest any should thinke yea let him remember that as the Apostle ascribeth the sufficiencie of our thoughts to God so he attributeth both the sufficiencie and efficiencie of our wils to him saying Phil. 2.13 that it is God which worketh in vs both the will and the deed according to S. Augustines obseruation vpon Dauids speeches Psal 59.11 My mercifull God will preuent me Psal 23.6 Doubtlesse mercy and kindnesse shall follow mee Nolentem â—raeuenit c. Volentem subsequitur c. Enchirid. cap. 31. It preuents him being vnwilling to make him will it followes him close being willing lest he should will in vaine It is the nature of euerie one by reason of a certaine philautia seated in the soule of man to flatter himselfe in his owne freedome and sufficiencie as the Iewes did Iohn 8.33 but S. Paul teacheth Rom. 6.20 that euery vnregenerate man is the seruant of sinne and that all his freedome is to be
Tirpsi initio who at the birth of any child vsed to sit downe and weepe recounting the calamities that were by it to be encountred but when any one dyed they sported and reioyced rehearsing the miseries from which he was deliuered But what is this to the spirituall calamitie and miserie of sin which is increased by old age and the debts of our transgressions which are augmented by long life It is a worthie question of Ierome Hieron ad Heliador What difference is there betweene him that hath liued ten yeares and him that hath liued a thousand years sauing that when death comes hee that is the oldest goeth to the graue loaden with the greatest burthen of sinnes If a man grow dayly in debt and behind hand we say he hath a good turne when God hath taken him soorth of the world how much more should we thinke him happie who is by death deliuered from running further into the debts of sin Rom. 3.19 whereby he is brought into the Lords danger These euils are great which long life bringeth vpon vs but besides it keepeth good things from vs and vs from good things For we know that whilest we are at home in the body 2. Cor. 5.6 we are absent from the Lord. The desire of long life makes vs forget eternall life and the hope thereof causeth the neglect of our preparation to death for whilest euery one thinks he may liue yet a little longer hee perswades himselfe that hee hath time enough to repent Is not he a foolish souldier that would haue the warres rather prolonged then ended that he may haue the trophees of victorie Now our life being a warfare and the day of our death the day of honour and triumph is there not iust cause that they which haue receiued the first fruite of the spirit Rom. 8. should sigh for their ful and final redemption But this being the vanitie of long life all those world-louers are iustly taxed who like the Israelites would make a Canaan of Aegypt and heauenly mansions of this earthly habitation being loth to forsake it though they be subiect to a thousand inconueniences in it But as those that are much giuen to wine will not stick to drinke the lees so those that loue this world and life too well will rather embrace old age with all the preiudices thereof then leaue it What is there in this life to be desired and if there were any thing yet what is that to the life to come To say the most for long life say that the Lord offereth vs two iewels the one base and temporall the other excellent and eternall is it not extreame folly to preferre the temporall before the eternall And such is the folly of those which preferre long life in this world before eternall life in the world to come But what is it not lawfull to desire long life surely yes with that condition implyed in Dauids prayer Psal 30.9 Shall the dust giue thanks vnto thee If thou desire to glorifie God by liuing long then mayest thou desire it and so doing mayest haue great hope to obtaine it CHAP. 3. SEC 1. A view of those externall vanities which are called the goods of Fortune and first of Nobilitie WHen Dalilah would betray Sampson into the hands of the Philistims Iudg. 16.6 shee intreateth him to tell her wherein his great strength lay knowing that if once the same were weakened hee might easily be vanquished Euery souldier that can approch to the standard or come neare the Generall will preasse hard and aduenture with daunger to encounter them considering that the one being the eye the other the voyce of the armie in their victorie consisteth the glorie of the conquest The like course haue I thought good to take in this spiritual warfare for being to encounter the combined forces of the minde the bodie and of Fortune I first assayed to set vpon the ornaments of the minde afterwards assaulted the armado of the bodie which being like the lockes of Sampson and the Captaine and standard-bearer of the armie thou shalt finde foyled and slaine except thy heart yeeld balme to cure them and their fires quenched vnlesse thy affections send foorth oyle to kindle them And now by Gods grace I will encounter the stragling and vnranged forces of Fortune And first I wil beginne with Nobilitie a meere externall good which happeneth vnto men in their birth onely through their auncestors worthinesse Those that are stict in the decyphering and blazing of gentrie account none noble but such as are remoued a third degree froÌ„ ignobilitie Nam genus proauos quae non fecâ—mus ipsi Viâ—ea nostra voco Ouâ—â— Met. lib. 13. holding absurdly that the auncestors can giue that they haue not and decking fondly the naked and new borne babe with the plumes of his progenitors If descents make nobilitie how cometh it to passe then that many of most ancient families haue lost their generositie by antiquitie whilest wealth the nurse of Nobilitie hath fayled But thus indeed they make Nobilitie like the shippe that brought home the youth of Greece which was peeced with sundrie plankes that at last it had nothing of that matter whereof it was made I haue read a pleasant storie of a great Prince who standing much vpon these vanities was perswaded by one which knew how to fit his humor that his noble pedegree might be deduced from Noahs arke wherewith when he being much affected did wholly addict himselfe to the searching foorth of that his ieaster told him that his endeuour therein would be nothing honourable to him for if you fetch your pedegree from Noahs ark quoth he my selfe and other such simple fellowes as I am who now reuerence you as a god shall prooue your poore kinsmen a worthy reproofe of a proud conceit and a fond enterprise If there be any that stand vpon these tearmes it will not be hard to fetch his originall sixteene hundred yeares beyond the time of the floud euen from Adam but with like inglorious successe for in him through a trecherous rebellion against his God hee shall finde his bloud so stained that all the men and Angels in heauen and earth are not able to restore it If vertue were deriued by propagation as vice is and if parents could as well impart vnto their children their prowesse as their pollution Nobility were an ornament of most honourable respect but seeing that as the deadly hemlocke groweth in the fertile ground and rich ore is digged foorth of the barren soyle so vertuous and honourable children many times proceed from meane parentage and base and ignoble descend from honorable progenitors And seeing that vertue the onely foundation of true Nobilitie is an acquisit and diuinely instilled habit Nobilitas sola est atque vnica virtus there is no reason that noblenesse of birth should be so priced as it is It is not the descent in birth but the liuing vertuously
thousand witnesses that which seemed doubtfull she proceedeth to pronounce sentence Then doth the prodigall child crye out Luk. 15.19 I am not worthie to be called thy sonne Then doth the Prophet censure himselfe and his people thus O Lord righteousnesse doth belong to thee Dan. 9.7 but to vs open shame and confusion of face 5. Lastly sentence being thus pronounced Quò enim cor meum fugeret à corde meo Aug. confes lib. 4. cap. 7. what is to be expected but execution to flie it is not possible a man may escape others but to flie from an euill conscience it is no lesse impossible then for a man to flie froÌ„ his shadow which the faster the bodie flyeth the faster it followeth then will the conscience inflict the punishment Thus when Dauid with diffidence of Gods assistance affiance in his own forces had numbred the people it is said that his heart smote him or scourged him Lo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Sa. 24.10 this is the fruite of sinne both to the vniust and to the Saints for in both of them the conscience watcheth accuseth witnesseth condemneth and punisheth but these proceedings of the conscience are to the elect like the Apostles power To edification not to destruction 2. Cor. 13.10 The godly being hereby schooled are sent to Christ Gal. 3.24 whereby peace is spoken to their soules and they are repriued and pardoned the wicked despaire and flie from him and so they are eternally tormented But some man will peraduenture obiect that all the wicked feele not these throbbes because some that haue wholy deuoted themselues to iniquitie and all abhomination do yet liue merily and are not vexed with such stormes of terror or remorse Whereunto I aunswer that many which seem to liue thus merily haue yet many inward gripings Pro. 14.10 when onely The heart knoweth the bitternesse of the soule Caligula that proude Atheist Qui deos tantoperè contemneret Sueton. in vita Cal. cap. 51. who did so scorn the Gods was wont to winke and wrappe the clothes about his head at the least flashes of lightening and at the greater would hide himselfe vnder his bed Did not his conscience terrifie him and tell him that there was a reuenging power But suppose they were alwaies exempted from these terrors as some no doubt are who haue senslesse hearts cauterised consciences 1. Tim. 4.2 yet is their condition no lesse miserable whilest this lethargie of their soules will not suffer them to seeke to the Physitian to be cured Poyson is poyson how plesantly soeuer it be confected and though these men bee led by Sathan Carion Chr. lib. 5. like Baiazeth by Tamberlaine in fetters of gold yet remember that they are speeding to hell Let me then for conclusion of this point propound vnto thee my Christian brother Rom. 6.21 the Apostles question to the Romanes What fruit had you of those things whereof you are now ashamed Consider the fruites of sinne and thou shalt finde them to be nothing but shame and sorrow and horror of conscience besides which if there were no other reason of restraint yet were this sufficient to withdraw any man not senslesse in his sinnes For what a miserable thing is it to be alwaies hanging ouer a dangerous and deepe water by some small bough and what a lamentable case is this to be euer fearefully looking for the dreadfull iudgment and violent fire Heb. 10.27 that shal deuoure the aduersarie Crucifie therefore thy affections with the lusts thereof and hold it not sufficient like the foolish Israelites to make them tributaries Ios 23.13 lest they proue worse then the Cananites not a whippe on thy side and thornes in thine eyes but a sword of sorrow wounding thy sinfull soule Indeuour also to embrace a holy conuersation and that will yeelde thee a quiet and good conscience and a good conscience will be a continuall feast Pro. 15.15 SECT 3. The third steppe of the wicked into hell in this life which is their dolefulll dying THe cuppe that yeeldes bitternesse in the first draught must needes be very bitter in the bottome If the life of a wretched sinner be so full of terror as hath bene shewed how terrible do we thinke his death shall bee Exod. 5. The Israelites were in great slauery in Aegypt but when they were readie to leaue the land their thraldome was much increased and so it fareth with incorrigible sinners in their liues they are Sathans slaues and their consciences are subiect to the scourges of remorse but at their death their miserie is augmented and their terrors trebled 1 It must needs be a great griefe to them to leaue the world with all the delights thereof which they haue loued so dearely Those that haue made this life their heauen it must needes bee a hell vnto them to lose it as it was a death vnto the children of Israell to leaue the flesh pots of Aegypt 2. They must part with their friends whether it be wife children or other associates no friendship can obtaine it no substance can procure it that the life may be prolonged Psal 49.7 For no man can by any meanes redeeme his brother he cannot giue his râ—nsome to God 3. They must leaue their friend Mammon the wealth and riches to which their soule cleaueth O death Eccles 41.1 how â—itter is the remembrance of thee to a man that liueth at rest in his possessions If onely the remembrance of future death be so bitter to a man in wealth prosperitie how irkesome shall it be to him when death it selfe standeth before his face readie to arrest him Well might Salomon say Eccles 5.15 this is an euill sicknesse But what should I speake of the losse of these toyes and trifles They must part with their liues Skinne for skinne and all that a man hath Iob. 2.4 will he giue for his life Life is sweet but not to be bought with all the wealth kingdomes of the world for death will claime his due and nature must be paid her tribute This is the way of all flesh but not the end of all flesh Happie were many if this were the tragicall catastrophe of their sinfull life that their sinnes might dye and be buried with them If the guest might take his meate and drinke and depart without paying any râ—ckoning it were well for him so if the wicked that hath taken his repast in sin might leaue the world and so an end their case were nothing lamentable but this is the death that after all this there is a reckoning to bee made Thus must a man part with his friends his pleasures his wealth yea and his life too The remembrance of his pleasures will possesse him with a double passion with griefe because he must leaue them with detestation because they haue bene the causes of his ruine the sight of friends shall vex him enuying
their prolonged life and cursing their societie who happely haue bene with him companions in iniquitie To forgoe his wealth it will be a death and to remember how that he hath damned his soule for scraping it together it will be a hell to him Now doth death lay siege to the castell of the bodie and dischargeth an hundred Canons of calamities vpon the same conuulsions feauers aches and infinite paines which disquiet the bodie distract the minde vexe the patient and grieue the beholders making the one to burst foorth many times into blasphemies causing the other in compassion to shed plentie of teares and at last it dischargeth a volley of pangs which euen breake the heart strings and separate those old friends the Soule and the Bodie Then comes in the conscience with her book of accompts and she shewes many old reckonings and arrerages she will tell the sicke man of his sinnes which he hath committed of the commandements which he hath contemned of the time that he hath vainely consumed of the dishonors done to God the wrongs to men and iniuries to himselfe the frailty of his youth the folly of his riper yeares and the iniquitie of his whole life then would hee keepe the commaundements of God but it is not permitted then would he redeeme the time mis-spent but hee cannot be suffered then would he faine deferre the time of his accounts but it will not bee graunted Iob. 13.26 Thou writest bitter things against me saith Iob and makest me possâ—sse the sinnes of my youth The Lord by his chastisements will shew that he remembreth sinne and by inflicting the same will bring mens sinnes to their cogitations and make the remembraunce thereof more bitter vnto them then gall and wormewood their sinnes which were their companions to play with them will now be an enemie to plague theÌ„ that which was a foxe to deceiue them will become a wolfe to deuoure them that which was like an angell to tempt them will now be as a diuell to torment them Now to aggrauate these calamities doth Sathan set in foote for when death layeth siege to the bodie then doth he most eagerly assault the soule and his manner is to bestirre himselfe exceedingly Reu. 12.12 when hee sees that he hath but a short time He will make heauie sinne seem light that so he may bring men to presumption or the light sinnes heauie that soe hee may driue them to desperation In the middest of all these dolours and distractions the distressed soule thinkes vpon the nearenesse of his accompt to be made Greg. mor. lib. 24. c. 17 and by how much nearer the iudgement approcheth by so much the more is it feared because a man shall then finde within a short time that which he cannot forgo throughout all eternitie Miserable man that thou art whose condition this is whither wilt thou flie for comfort in the middest of this distresse If thou looke vpon thy wealth it will be a corasiue to thy soule if thou behold thy friendes they stand weeping about thee if thou haue recourse to thy conscience it is tormenting within thee life that thou louedst so well biddes thee farewel and death that thou hatedst most extreamely salutes thee yea hell it selfe gapeth for thee and the diuels are readie to torment thee The onely refuge to a poore soule in this distresse is the recourse to Gods mercie but what hope can the wicked haue therein at the day of their death Rom. 2.4 who haue despised the riches of his bountifulnesse and patience and long suffering in the time of their life Now thinkes the dying man Oh if I might liue still how would I bestirre my selfe in working forward my saluation What cost what paines and care would I bestow and take to escape this horror of soul But all these good motions come too late Cum vult improbus c. Aug. For the wicked when he would he cannot because that when he might he would not Now is it too late to crie Oh that I might dye the death of the righteous Num. 23. when a man hath neglected to liue the life of the righteous This is the true president of a wicked mans will and testament consisting of three principall points his goods he bequeathes to his Executors because he cannot carie them with him his bodie and bones he leaues to the wormes and rottennesse and they will consume them his soule goes to the diuell and he will torment it This indeed he would not haue so but it is his will against his will Behold here then we see a maine difference between the godly and the wicked in that the day of death is a comicall Catastrophe to the one but a tragicall conclusion to the other In this life there is the same condition to the godly the wicked Eccles 9.2 yea happely worse to the godly then the wicked but at their death it fareth with them as it doth with the dogge and the dere For as the dogge which in his life time is cherrished at his death is cast to the crowes but the dere which is chased and pursued in the time of his life when he dyeth is carefully brought home and dressed so the wicked which liue pleasantly in their life are at their death cast foorth into the place of darkenesse but the godly who are pursued and persecuted in their life are caried at the day of their death by the blessed Angels into Abrahams bofome Luk. 16.22 This being the fruite of sinne it should be a reason to restraine vs from the same It is straunge to see how preposterous our courses are the most presume of Gods mercie in their life time that they may sinne the more securely and in death they feare his iustice lest they be condemned but they should feare his iudgements in the time of their life and then may they reioyce in his mercie at the day of their death To conclude then the conclusion of mans life let all the wicked that celebrate their birth dayes with mirth and festiuitie celebrate the day of their death with feare and sorrow for a wo belongs to them that haue had their consolation in this world Luk. 6. And if it happen also that there be no bands in their death neither in the paines of the bodie nor the vexatioÌ„ of soule their case is yet the more lamentable because there remaines the more punishment hereafter But let the wicked forsake his waies Esa 55.8 and the vngodly his owne imaginations and turne to the Lord in true and heartie repentance and let all those that would haue comfort in the day of their death be carefull to leade a sanctified life alwaies remeÌ„bring that commonly such a life such a death Qualis vita finis ita Aug ad Dioscor and as death leaues a man so the last iudgement shall find him CHAP. 2. SECT I. The first steppe of the wicked into hell at the day
5.20 and light darkenesse and all those who haue loued darkenesse rather then light Iob. 3.19 Mar. 9.44 6 This torment is called the Worme that neuer dieth alluding to that of Isaiah Esa 66.24 And they shall goe foorth and looke vpon the carkases of them that haue trespassed against me for their worme shall not dye As of the putrifaction of the bodie there breedeth a worme which eates and consumes the bodie so from the corruption of the soule tainted with sinne there ariseth the worm of conscience which gnaweth and vexeth the soule with continuall anguish Rom. 2.9 So saith the Apostle Tribulation and anguish shall be vpon the soule of euery one that doth euill 7 The torments of hell are called a death because that as by the separation of the bodie from the soule the bodie dieth so the soule and bodie being separated from God Vita vita meae Aug. Con. lib. 7. b. who is the life of their life do dye the second death Also death being the most terrible bitter thing in this life Arist Eth. lib. 3. cap. 6. as the Philosopher saith it may very fitly giue denomination to that condition which is most bitter and miserable in the life to come Now when the estate of the damned is called death we must not vnderstand it as of men alreadie dead but readie to dye when the veines of the bodie and the strings of the heart being ready to breake the dying man is possessed with intolerable anguish by reason of death-pangs Of this death Bernard spake when he said Bâ—rn de Consid ad Eugen. li. 5. Horreo in manus incidere mortis viuentis vitae morientis calling it very fitly A liuing death and a dying life These are the dolefull agents The miserable patients subiects to these torments are together with the diuels the wicked and vngodly who shall bee tormented both in bodie and soule the bodie shall bee tormented because it would not obey the soule the soule because it would follow the rebellious bodie both soule and bodie because they obeyed the instigations of Sathan and left the directions of Gods holy Spirit 2. Cor. 5.10 We must all appeare before the iudgement seate of Christ that euery one may receiue the things that he hath done in his bodie whether they be good or euill For as the bodie hath sinned with all the senses and parts thereof so shall they all receiue a condigne and correspondent punishment The eyes that were delighted with beholding nothing but vanitie shall now bee frighted with beholding of vgly diuels the eares that tooke pleasure in hearing slanders and filthie talking shall be troubled with the howlings and blasphemies of hellish spirits the nose that disdained any smell but sweete perfumes shall feele the lothsome stinch of fire and brimstone the fine and daintie bodie that with the rich man was wont to bee clothed in fine linnen shall with him be tormented in the flames of vnquenchable fire the mouth that offered the sacrifices of deliciousnes to the deuouring belly and tooke such pleasure in quaffing and carousing shall drinke of the pure wine of the wrath of God Reu. 14.10 In a word all that bodie which should haue bene the temple for Gods spirit but was made a cage for vncleane spirits shall be tormented in euery part without mitigation and intermission Neither shal the bodie be thus vexed alone but as the soule hath bene to the bodie like Simeon to Leui a brother in iniquitie so shall it also partake with the bodie of the same punishments The memorie shall call to mind that which is past and the vnderstanding coÌ„sider that which is present and both ioyne together to disquiet themselues Now shall it bee thought vpon how many good motions haue bene neglected how without fruite pardon and remission of sinnes hath bene offered what sweet ioyes are lost and what grieuous torments are found for what trifling foolish and filthie sins these intolerable infinit and endlesse punishments haue bene bought how easily these miseries might haue bene auoyded but now how impossible it is to obtaine euen the least mitigation thereof Thus whilest these faculties are busied in vexing of them selues the Lord shall powre downe vpon them the vials of his wrath so that the affections being set on fire with the exhalations of furie and burning with the wicked zeale of reuenge shall grow mad and rage cast out blasphemies both against heauen and earth 3 Lo these are the lamentable fruits of these intolerable torments vpon these miserable patients For how can the heauie wrath of God the irksome societie with the diuels the mercilesse fire of hell the filthie tormeÌ„ting prison the dolefull place of darkenesse the neuer dying worme and the dreadfull second death vexing the soule with terrors and the bodie with flames how can they I say but yeeld that which our Sauior doth so oft inculcate Mat. 8.13.22 Luk. 13. There shall be wailing and weeping and gnashing of teeth Therefore is hell from these effects not vnfitly compared to Topheth in the valley of Benhinnom 2. Chr. 28.3 which hath the name from the noise that they made with their instruments that the scriching of their children which they sacrificed to Moloch might not be heard For so shall hel yeeld most hideous horror with extreame dolefull noises curses shall be their hymnes and howling their tunes blasphemie shall be their ditties and lachrymae thâ—ir notes lamentation shall be their songs and scriching their straines yea cursing blasphemie scriching and howling shall be their daily morning and euening song sighs sobs and gnashing of teeth shall be their dolefull descant and diuisioÌ„ But what shall all the damned be tormeÌ„ted alike Surely no for albeit the least torment in hell doth farre exceede the greatest torture on the earth yet are there very different degrees of punishment Luk. 12.47 The seruant that knew his maisters will did it not shall be beaten with many stripes Mat. 11.22 But it shall be easier for Tyrus and Sidon at the day of iudgement then for Corazin and Bethsaida As many liue vnder the same Sunne yet all feele not the like heate from it Greg. mor. lib. 4. cap. 43. so many may bee subiect to the same torments of hell in the same manner though not in the same measure But miserable and most accursed shall his condition be who shall tast euen the least measure and degree thereof And are the torments of hell so dreadfull is the state of the damned so dolefull Who can thinke vpon the one without feare or consider the other without pitie Well might our Sauiour say concerning Iudas Mat. 26.24 It had bin good for him if he had neuer bene borne And happie indeed had he and other castawaies bene if they had neuer seene the light or bene created some loathsome toades or hatefull serpents that so they might neuer haue bene partakers of hels
torments I wonder to think of some that vse to confirme their speeches with this fearefull execration Would I were damned if c. Alas alas full little do they know what they say if they cōsidered the horror of condemnatiō they wold trēble to take such words in their mouths Here that exhortation hath notable vse Psal 4.4 Stand in awe and sinne not If we be in some great mans daunger that is able to be reuenged vpon vs Lord how wee creepe and crouch feare But we shold feare him which is able to destroy both soule bodie in hell Mat. 10.18 If men had harts to conceiue grace to beleeue and minds to meditate vpon these fearefull torments it must needes make them stand in awe and restraine them from sinne but alas for pitie the force of sin hath banished the feare of God and the dread of hell else would men neuer liue as they doe There are some vngodly men and women so nice and tender that they cannot abide the heate of the Sunne and the biting of a flea will not suffer them to sleepe oh that such could consider what it is to frie in the vnquencheable flames of fire brimstone and to haue the neuer-dying worme gnawing at their consciences Some are so coy that they cannot abide to looke vpon the sores of poore Lazarus and so vnmercifull that they stoppe their eares at the cry of their distressed brethren oh that they would remember what a filthie prison is prepared for the damned and what yelling and howling the mercilesse shall one day heare Some there are to whom the seruice of God is exceeding painefull and irkesome as to kneele at prayer to be any thing long at a Sermon or the like oh that such had grace to meditate vpon the irkesome and painefull torments prepared for the damned For would not the consideratiō remembrance and meditation hereof correct their lewd affections drie vp the fountaine of their filthie words change the course of their vaine conuersation and make them willing to do any thing so they might escape those torments If a man haue but some extreme fi◠of the gowt collicke or tooth-ach what paines and cost will he be at to be eased But what are these to the paines of hell yet fewe there are that will bestow cost or care to auoide them Do but thinke a little vpon Diues how that for one droppe of water to coole his tongue he would haue giuen the whole world if he had bene Lord of it yet could not obtaine it and it will cause thee with prayers and teares and true repentance to finish thy saluation in the feare of God Chrys in 2. Epist ad Corin. hom 10. If thou shouldest come into a loathsome prison and there see some looke pale and wan others bound in chaines and fetters others hungring and thirsting others shut vp in the darke and filthie dungeon making piteous lamentation would it not mooue thy heart with commiseration and cause thee carefully to auoide those courses that might bring thee into the like daunger Then thinke vpon the prison and dungeon of hell and consider seriously with thy selfe how many poore souls looke pitifully there how many are bound strongly in Sathans fetters how many are shut vp in the place of vtter darkenesse and being continually tormented with the hellish fiends doe nothing but waile and weepe and gnash their teeth and it must needs make thee remember the rich mans speech Luk. 16.28 I beseech thee father Abraham send Lazarus to warne my brethren lest they come into this place of torments What art thou like Thomas Iob. 20. that thou wilt not beleeue except thou see and feele Exod. 10.7 art thou like Pharao that thou wilt not feare before Aegypt be destroyed I meane wilt thou feele the torments of hel before thou feare them and wilt thou be destroyed before thou wilt leaue thy sinnes Alas that any man should be so carelesse and senslesse in the view of such torments The bodie is subiect to bad repletion diseases by sweet meates but it must be purged by bitter potions so must the discreete Christian purge his soule of the filthie humors of sinne and the repletion of vanitie by deepe meditation of the bitter paines of hell We reade of one who vpon the violence of any temptation to sinne would lay his hand on burning coles and being not able to endure the same wold say to himselfe Oh how vnable shall I be to endure the paines of hell and this cogitation did mightily restraine him from euill If thou wilt not practise this experiment yet at the least ponder seriously these meditations and they will I hope through Gods gracicious assistance make thee carefull and able to maister thy corruptions and to ouercome Sathans temptations SECT 3. The last period of the paines of the damned which is the Eternitie of their torments WHen I consider the condition of the damned it makes me remember Nebuchadnetsar Dan. 4. who for his pride was driuen from his kingdome had his dwelling with the beastes was made to eate grasse with the oxen and wet with the dew of heauen till his haires were growne as Eagles feathers and his nailes like birds clawes for so shall the damned for their wickednesse be driuen at the day of iudgement from the kingdome of God haue their dwelling with the Diuels bee tormented in the flames of fire and transformed into the lothsome form of the vgly fiends of hell Herein indeed Nebuchadnetsar and they do differ his deposing was but carnall and temporall theirs is spirituall and eternall he was punished thus onely till seuen times passed ouer him they shall be thus plagued till seuentie times seuen times seuen times be passed ouer euen for euer and euer That is a long sentence that hath no period a large day that yeelds no euening and ample torments that haue no end behold such a sentence such a day and such tormēts art thou come now to meditate vpon my Christian brother and therefore inlarge thy meditation to the vttermost that thou mayest fruitefully ponder these fearefull torments The greatnes of the pains of hell in regard of the qualitie is lamentable but the grieuousnesse thereof in respect of the quantity makes them intolerable Wee haue an old saying That is no bad day that hath a good night The sharpest conflicts to the souldier the roughest tempest to the mariner and weariest iourney to the traueller are not without comfort because they yeeld an expectation of an end but the torments of hell being as endlesse in quantitie as they are easelesse in qualitie yeeld not the least glimpse of consolation to the damned spirits Was it not wonderfull in the dayes of Iosua that the Sunne and Moone stood still Iosua 10.13 and hasted not to go downe for a whole day that the people might be auenged on their enemies But how wonderfull will it be when the Sun and Moone
Citizens of heauen meaning indeede that as we are infranchised and incorporated into the heauenly Ierusalem our coÌ„uersation should bee correspondent to this dignitie And of this priuiledge doth he speak very comfortably Ephes 2.6 saying that God hath raised vs vp together made vs sit together in the heauenly places in Christ Iesus So that Gods Saints on earth though they be poore and base in regard of their outward estate yet being faithfull they are heires of grace and haue seates of honour in heauen together with the thrones and dominations and are therefore no more strangers and forrainers Eph. 2.19 but Citizens with the Saints and of the houshold of faith True it is that as yet the childreÌ„ of God on earth do not actually but potentially and mystically enioy these priuiledges yet because of the present comfort and future certainetie thereof they are actually ascribed to them as alreadie obtained When our Sauior meanes to comfort his seruants to banish distrust of Gods prouidence he saith Feare not little flocke Luk. 12. for it is yours Fathers will to giue you a kingdome Loe this kingdome the Lord doth assure to his children in this life by giuing them the earnest of his spirit for the assurance of the same Howbeit 2. Cor. 5.5 as Dauid was annoynted by Samuel a great while before he obtained the Crowne so doth the Lord annoint his children in this life with the oyle of gladnesse but sets not the crowne of glory vpon their heades 2. Tim. 4.8 till the triumphant appearing of Christ Iesus 1. Joh 3.2 Dearely beloued euen now are we the sons of God saith Saint Iohn so that being adopted in Christ Rom. 8.17 and heires annexed with him we haue assurance of that heauenly dignitie which is prepared in the heauenly places for the sons of God Thus the godly in respect of the remission of their sinnes the sanctificatioÌ„ of lâ—fe their vnioÌ„ with God their ingrafting into Christ their Communion with the Saints and other priuiledges of grace and happinesse whereof they are possessed may very well bee said to haue made an entrance and set foot into the kingdome of heauen and to haue a glimpse of that glory which shall shine most resplendently at the great day of reward These things being wisely weighed in the ballance of a sanctified soule yeeld sundrie profitable vses 1. Hereby a man may haue triall of his future estate by duly considering his present condition Is thy hart profane thy faith dead and thy conuersation wicked then may I say to thee as Iehu said to IehoraÌ„ 2. King 9. What hast thou to do with peace what hast thou to do with the kingdome of heauen which belongeth onely to the righteous and hath no roome for the vnrighteous 1. Cor. 6.9 Reu. 21.27 nor entertaineth any vncleane thing But canst thou discerne in thy selfe a sound faith though it be like smoking flâ—xe and an vpright conuersation albeit not free from all infirmitie then may I say to thee as our Sauiour said to Zachaeus Luk. 19.9 This day is saluation come to thy house thou hast set one foote into heauen 2 This may be a motiue to holinesse of life and conuersation Some in the weakenesse or profanenesse of their hearts will bee readie to demaund Mal. 3 14. What profite is it to keepe Gods commandements to walk humbly before the Lord of hostes and behold such a one may here receiue an answer for we see that the godly are in this life interessed in many heauenly priuiledges and shall assuredly in the life to come be partakers of euerlasting happinesse Therfore Saint Peter hauing exhorted men to linke a iustifying faith with sanctified vertues in a golden chaine concludes his exhortation with this reason 2. Pet. 1.5.11 For by this meanes an entring shall be ministred vnto you abundantly into the euerlasting kingdome of our Lord and Sauiour Iesus Christ making the kingdom of Grace the portall to the kingdome of Glorie 3 To a faithfull and a godly man this meditation may minister much cause of true comfort Luk. 10. Reioyce in this saith our Sauiour that your names are written in heauen so let this bee thy comfort my Christian brother that the Almightie hath enrolled thee amongst the holy companie of heauen And herein blesse God for his mercie with the blessed Apostle who considering the greatnesse of his fauour vouchsafed to the Colossians rendreth hearty thanks to God for deliuering them out of the power of darknesse Col. 1.13 and translating them into the kingdome of his deare sonne A man that stands vpon a high and sure rocke laughes to scorne the rough surges of the raging seas and so may a Christian that hath laide this good foundation of a sound faith and a sanctified life safely reioyce against all the surges of troubles and temptations whatsoeuer For though the raine fall Mat. 7.25 and the flouds come and the windes blow and beat vpon this building it shall not fall because it is builded vpon a rocke yea the gates of hell shall not be able to preuaile against it SECT 2. The second steppe to heauen before the day of iudgement namely Peace of conscience AS sorrow of heart and horror of conscience are the vsuall fruites of sinne and iniquitie so is ioy of heart and peace of conscience an ordinarie companion of godlinesse and honestie Gen. 3.8 Adam hauing transgressed and defiled himselfe with sinne when God cals for him doth hide himselfe Abraham a man of a sound faith prompt obedience Gen. 22.1 when the Lord speakes to him answereth chearefully Here am I. Thus we see both parts of the Prouerbe fulfilled Prou. 28.1 The wicked flyeth when none pursueth him but the righteous is bold as a lyon When the heauens are clogged with foggie mists it causeth a sudden darkenesse vpon the face of the earth and when the bodie is oppressed with pale melancholie humors the heart is heauie and the countenance cast downe but the mistes being expelled by the brightnesse of the Sunne all the Horizon laughes for ioy and the pale humors being purged the heart is ioyfull and makes the countenance chearfull So do the mistes and humors of sinne clogge and molest the heart of man but the same being expelled and purged by the bright Sun-shine of righteousnesse the heart is enlarged and reioyceth yea daunceth with ioy as Dauid speaketh Psal 13.5 and the heart being ioyfull maketh a chearefull coâ—ntenance Pro. 15.13 so that the voyce of ioy and gladnesse is heard in the tabernacles of the righteous Psa 118.15 And this ioyfulnesse of hart chearefulnesse of face and gladnesse of tongue do testifie Rom. 14.7 that the kingdome of God is righteousnesse peace and ioy in the holy Ghost Of this fruite doth Salomon speake where he saith Pro. 15.15 That a good conscience is a continuall feast setting it foorth with the same
by day and by night at home and abroad in life and in death yea it will not onely guide thee as Moses did the children of Israel to the celestiall Canaan but as Iosua did will there take vp her habitation with thee for euer And as the starre led the Wise men till they came to Christ Mat. â— and then stood still so shall this light of ioy leade thee to the kingdome of heauen and there stand still in the firmament of thy soule world without end SECT 3. The third steppe to Heauen before the day of iudgement namely Ioy comfort at the day of death THe traueller that hath a long iourney to take though happely hee meete with many delights by the way yet is glad when he cometh within the kenne of his countrie but reioyceth exceedingly when hee hath attained the end of his iourney Behold the waies of righteousnesse are the steps we take in our trauaile the peace of conscience setteth before vs the ioy of the heauenly mansions but the day of death giueth vs fruition thereof and is therefore to be desired of all those that are trauelling the right way to the kingdome of heauen The heauenly bodies are best seene in the euening when the Sunne is set and the heauenly ioyes are most enioyed at the euening of our dayes when the Sunne of our life is set by reason that the soule is then deliuered from a masse of corruptions and both soule and bodie from a mixture of infinite miseries The godly may now especially be said to set foote into heauen in a twofold respect First because they are freed from the calamities of this life the bitternesse whereof doth greatly allay the sweetnesse of the heauenly ioyes Secondly Eccles 12 7 because their soules returning to God do actually possesse those eternall ioyes which the kingdome of heauen doth yeeld 1 Concerning this life what is it but a vale of miserie and what is the fruite thereof Psal 90.10 but labour and sorrow therefore doth the Oracle of heauen rightly pronounce Reu. 14 13. Blessed are the dead which dye in the Lord because they cease from their labours The sea-faring man is glad when he meets with a pleasant gale of winde that will bring him to the hauen where he would bee Lo this world is the sea the bodie the shippe the soule the mariner and death the pleasant gale of wind that brings vs into the hauen of eternal blisse This the Apostle insinuates in an elegant Metaphor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2.23 when he saith I long to be dissâ—lued and to bee with Christ. When Noah had bin tossed vp and downe in the floud almost a whole yeare was he not glad thinke you of mount Ararat whereupon he rested the Arke So the children of God hauing bene tossed vp and downe the waters of this wicked world peraduenture for many yeares haue they not reason to be glad of the day of death the mount Ararat that giues rest to the beaten barke of their turmoyled soules bodies Is the soule kept in the bodie as it were in a prison Seneca Tully c. and is not the day of death therefore to be desired as the day of deliuerance from imprisonment Surely yes and that makes Simeon to say Lord Luk 2.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou loosest now lettest thou thy seruant depart in peace according to thy word The dayes of man saith Iob are as the dayes of an hireling Iob. 7.2 And as the seruant longeth for the shadow and an hireling looketh for the end of his worke so do the godly looke and long for the euening Sun-set of their age because then the time of labour is past and the day of paiment comes in which causeth theÌ„ to pray Euen so Reu. 22.20 come Lord Iesus 2 As the faithfull are by death deliuered from the miseries of this life which hindred their felicitie so are they by it as it were by a gate led and let into the ioyes of heauen For the soules of the iust when by death they pay the old debt do receiue a new reward of ioy which they shall neuer repay Salomon saith comfortably Pro. 14.32 The righteous hath hope in his death but the Apostle more comfortably We know 2. Cor. 5.1 that if our earthly house of this tabernacle bee destroyed we haue a building giuen of God euen an house not made with hands but eternall in the heauens If the godly dyed doubtfully and with a staggering confidence there were some reason they should suffer a wonderfull conflict and reluctation in death but seeing they commit their soules into the hands of a faithfull Creator 1. Pet. 4.19 and their bodies to the ground with an assured confidence that at the last day they shall with the same eyes behold their Redeemer Iob. 19. who will send his Angels to fetch them and hath promised to glorifie them seeing that being dissolued they shall be with Christ Phil. 1.23 haue the reward of their workes following them to heauen Reu. 14.13 where their time shall bee spent in singing the hymnes of prayses to the harpe of glorie Reu. 5.8.9 haue they not reason to long for death to search for it more then for treasures and to reioyce when they finde it Dauid saith that the death of the Saints is precious in the sight of the Lord. Psa 116.15 And our Sauiour makes the day of death the Saints seede time for that happie haruest wherein the Angels shall be reapers to gather the good corne into the Lords barne the kingdome of heauen For except the wheate corne fall into the ground and dye Ioh. 12.24 it bideth alone but if it dye it bringeth foorth much fruite Seeing now that death is of such singular vse to the godly wee see that to bee a most false position of the Philosopher and an erroneous opinion of many Christians That death is the worst and most terrible thing that can happen to man For albeit that to the wicked it be so yet to the godly it is not to whome if either you respect their freedome from temporall miseries or the fruition of eternall felicitie The day of death is better Eccles 7.3 then the day that they are borne If the house wherein thou dwellest were rotten Cypr. de mortal sect 17. and readie to fall on thy head if the shippe wherein thou art carried leaked very daungerously and like to drowne thee wouldest thou not leaue thy house and desire the shore that might yeeld thee safetie Then maruell not that the godly desire to be freed from the crazed houses and leaking shippes of their mortall bodies and long for the houses hauens of euerlasting securitie What though death be a serpent and sting the wicked griping them at the heart yet to the elect Christ hath vanquished this serpent and plucked out his sting yea deaths sting being sinne