The Last things, Sermon 4
Hels horrour.
MATTH. 13.30.
Bind them in bundles to burn them.
THis Text is the harveſt of Tares, and that that you may know the husbandrie, here is firſt the ſowing, verſ. 25.Verſ. 25. Secondly, the coming up, verſ. 26.26. Thirdly, the overſeers of it, verſ. 27.27. Fourthly, their intent to weed it, verſ. 28.28. Fifthly the ſufferance of its growth till the harveſt verſ. 29.29. Sixthly, the harveſt it ſelf, verſ. 30.30. Or yet to give you the Parable in a more ample wiſe, here is a man ſowes good ſeed in his field, and the enemie whileſt his ſervants ſleep, ſows tares amongſt the wheat: the ſeeding done, and the fertill ſoyl made fruitfull by heavens ſhowres the blade of the corn ſprings up, and the tares appear in their kind amongſt them: thoſe heavenly Angels, which are Gods ſtewards of this field pitching their watchfull eyes about, firſt ſee, then run to their Maſter with this meſſage, Maſter, ſowedſt thou not good ſeed in thy field? from whence then hath it tares? God, whoſe all-knowing wiſdome can reſolve all doubts, tels them expreſſely, an enemie had done this: an enemie ſure,1 Pet. 5.8. yea as Peter cals him, a devouring enemie: ſuch is the fruit iſſuing from ſo bad an authour. Yet ſee the ſedulous care of Gods holy ſervants, they will not ſpare to root up what envie ſows, and with a willing obedience exſpect onelyonly his command, Wilt thou that we go and gather them up? nay, ſee the Almighty diſparkling a while his beams of merciemercy, all muſt ſtay till the harveſt, and then goes forth his royall command to the reapers: Gather ye together firſt the tares, and bind them in bundles to burn them.
But, me thinks, I hear you ſay to me as the Diſciples to our Saviour, Declare unto us this Parable; Verſ. 36.for the doing of which I ſhall place before you a field, the world; the reapers, Angels; the houſholder, God; good men, as corn; the wicked, as Tares; the harveſt that muſt gather all, is the end of the world, and then are the reapers enjoyned this heavie task, Separate the bad from the good, and caſt them into hell fire to burn them.
See here the miſerable condition of impenitent ſouls, each circumſtance aggravates their torment, and that you may in this text view a Series of the cauſes, here is firſt the efficient, Bind] the materiall, them] the formall, in bundles] the finall, to burn them.] Every word like ſo many links, makes up this fiery chain of torment. Bind:] heavie doom to be fettered in hell fire! them:] miſerable ſouls to be captived in thoſe bands! in bundles:] cruell anguiſh to be crowded in throng heaps! to burn them:] intollerable heats to be ſcorched, bliſtered, burned. And yet ſee here at once, this heavie, miſerable, cruell, intollerable doom, fall on the wicked; the command is out, what? Bind] whom? them] how? in bundles] for what? to burn them.] Not a word, but it ſpeaks horrour to the damned, either Binding, or bundling, or burning: Bind them in bundles to burn them.
The work you ſee, is ordered now we put in our ſickle, onelyonly God proſper our labour, till we have done the harveſt.
Them]
VVE will begin firſt with the ſubject, that you may know of whom it is ſpoken, Bind them] Them? whom? If you will view the precedent words, the text tels you they are Tares, Gather ye firſt the Tares, and bind them. In Gods field there is Corn and Cockle, and as for the one there is provided a barn, ſo for the other there is nothing better then binding and burning.
The Greek word cals them foreign, tares; the Hebrews call them Hadul, thiſtles, or thorns; and both are apt expreſſions of the matter in hand: what are tares for? but to be gathered, bound, and burned, ſaith our Saviour: and what are thorns for? but to be rejected, curſed, and burned, ſaith the Apoſtle, Heb. 6.8.Heb. 6.8. Such is the penaltie of this weed of the earth (for they are neither better) that as men deal with thorns, who firſt cut them up with bils, then lay them up to wither, and laſtly, burn them in the furnace; ſo God deals with Tares, he weeds them, binds them, burns them; not a Tare eſcapes the fire, but all come to combuſtion.
But onelyonly to follow the Originall, they are called foreign, Tares; and that of a double derivation, the firſt is foreign, quaſi foreign becauſe they hurt the corn wherewith they are joyned; the ſecond is, foreign quaſi foreign, becauſe they innitiate, aſſociate, and ſo unite themſelves with the corn, as if they were the very ſame. To begin with the laſt.
We all come together to the Church, and amongſt us are Tares and Wheat, good and bad; in all companies there will be evil intruders, Satan among the Angels, Saul among the Prophets, Judas among the Apoſtles, Demas among the Profeſſours, yet who can diſcern the tares, but God alone who knows our hearts? Hypocrites can work diſſimulation in a web, and this ſo cunningly is platted, that no difference is diſcerned: ſuch are hot meteors in the air, which ſhoot and ſhew like ſtarres, but are indeed nothing leſſe: your eyes may be fixed on heaven, your ears all liſtening to this Sermon, yet (as I condemn none, ſo) I never knew, but Darnell hath ever been in Gods field. The Church Chriſt calls a net, an houſe, a floor, a field: a net that takes fiſh, good and bad; an houſe, that harbours veſſels of wrath and honour; a floor, whereon is powred wheat and chaff; a field, wherein is ſowed Corn and Cockle: thus good and bad ſeed are a while as that treaſure hid in the field, Matth. 13.44.which cannot be diſcovered: but is there not a God that ſearcheth both the heart and reins? Gal. 6.7.Be not deceived, ye deceivers of the world! God is not mocked; it is not a falſe heart with a fair look, it is not a mere ſhew of Religion which God accepts: Silly Tares, hide cloſe your ſins in the darkeſt ſorrows, or mount up your heads amongſt the flouriſhing wheat,Matth. 13.12. yet know there is a fan that will purge the floor; you would grow, and you ſhall grow till the harveſt, God ſuffers that ſeed till the fruit grows ripe, but then, Gather the tares, and bind them (wicked diſſemblers) bind them in bundles to burn them.
Secondly, as the Tares are hypocriticall, ſo are they hurtfull, they ſeem at unity, but are at enmity with the wheat about them: and theſe Tares are either hereticks, as moſt Fathers underſtood them; or any ſinner whoſoever, that is a child of the wicked one, Verſ. 38.as our Saviour did expound them.
Firſt, they are hereticks, wicked Tares indeed: and that you may know who are theſe: foreign is a choice, or election, at firſt a good word in Philoſophy, taken for a right form of learning: but now in Divinity it is a word of diſgrace, and intends a ſtubborn deviation from the deceived truth. This infection (like the Tares) firſt begins whiles men ſleep, the Paſtours negligence gives way unto it, and becauſe of its little ſeed, or ſmall beginning, it is never heeded, or regarded, till the whole houſe he infected: thus Popery crept up in the dark, like a thiefe putting out the lights, that he might rob the houſe more ſecurely; and as it began with a little, ſo it went on by degrees, till an univerſall Apoſtaſie was (as it were) over the face of the world.Vna ſcintilla fuit. Totum orbem ejus flamma populata eſt. Auſtin ſaith of Arrius his hereſie, It was at firſt but a little ſpark, but it ſpread ſo at laſt, that the flame of it ſinged the whole world: ſo the Pope roſe by degrees, firſt above Biſhops, then above Patriarchs, then above Councels, then above Kings, then above Scriptures, even ſo the Apoſtle ſpeaks of Antichriſt, He hath exalted himſelf above all that is called God, 2 Theſſ. 2.4.2 Theſſ. 2.4. Hereſie creeps in at a little hole, like a plague that comes in at the windows, and then propagates it ſelf beyond all meaſure: O that theſe Tares were weeded, that Iſhmael were caſt out of doores, ſo that Sara and her ſon Iſaac might live in quiet and peace; or if they muſt grow untill the harveſt, what remains, but, I beſeech you, brethren, Rom. 16.17.mark them which cauſe diviſions and offences, contrary to the doctrine that ye have learned, and avoid them.
But as hereticks, ſo all reprobates whatſoever are the Tares here ſpoken of, they are offenders on all hands, both in doctrine and converſation: and thus our Saviour interprets, The good ſeed are the children of the kingdome, but the Tares are the children of the wicked one, ver. 38.Verſ. 38.
And moſt fitly are the reprobates called Tares, in reſpect of their
Intruſion here.
Separation hereafter.
Firſt, as the Tares grow amongſt corn, ſo the wicked all their life aſſociate themſelves with the godly; the Church (ſaith Auſtin) is full both of wheat and chaffe.Fugio paleam ne hoc ſim, non aream, ne nihil ſim. Auguſtin. I avoid the chaffe leſt I become chaffe, but I keep the floor leſt I become nothing. What elſe? in this life the beſt company is not free from the intruſion of Tares, therefore cries David, Woe is me that I am conſtrained to dwell with Meſech, and to have my habitation among the tents of Kedar, Pſal. 120.4.Pſal. 120.4. No greater diſcomfort then to cohabit with the wicked: are they not pricks in our eyes, and thornes in our ſides? yea they are thorns indeed, ſaith the Lord to Ezekiel, Num. 33.55.Lo the thrones and bryers are with thee, and thou doſt dwell among Scorpions, Ezek. 2.6.Ezek. 2.6. Sure we had no need of ſecurity, that are thus compaſt with enemies, the bryers may ſcratch us, the thorns prick us, the Scorpions ſting us, we can hardly ſo eſcape, but ſome of theſe will hurt us. A good man with ill company, is like a living man bound to a dead corps, and (may I appeal to your ſelves) is the living likely to receive the dead? or the dead more likely to ſuffocate the living? O yee children of the kingdome, bleſs you whiles you live, loe the Tares are among you like wolves amongſt lambs; be wiſe then in your carriage, and ſave your ſelves, your own ſouls.
Secondly, as the Tares, ſo reprobates ſhall one day be ſeparated from the Wheat, the good: In the time of harveſt (ſaith our Saviour) I will ſay to the reapers Gather ye firſt the Tares; here is that wofull ſeparation between true Chriſtians, and the profane wretches of this world. It is begun at death, and then muſt they part till the day of doom, but when that comes, there muſt be a finall ſeparation,Matth. 25.32. He ſhall ſit upon the throne of his glory, and before him ſhall be gathered all nations, and he ſhall ſeparate them one from another, as a ſhepheard divideth his ſheep from the goates, Matth. 25.32. Here is a ſeparation indeed, not for a day, or a year, but for timeleſs eternity. Lo a vaſt and immeaſurable gulfe betwixt heaven and hell, ſo that as Abraham tels the rich man, They that would paſs from hence to you cannot, neither can they paſs to us, that would come from thence, Luk. 16.26.Luk. 16.26. This is that endleſs divorce of the Wheat and Tares, this is that unpaſſable diſtance twixt heaven and hell, through all eternity. O miſerable Tares! what a loſs hath befaln you? now you live with the Wheat, and you o'retop them, trouble them, vex them with your ſociety, but hereafter you muſt ſhake hands for ever; for the wheat muſt be gathered into Gods barn, his kingdome, whileſt the miſerable Tares are gathered by Angels, and bound up in bundles for the burning.
Lo here a world of Tares, and that I may give you them in a map, what are they but hypocrites, hereticks, reprobates; all children whoſoever, that hath Sathan to their father, for of them] is this ſpoken.
Ʋſe. The proverb is, Ill weeds grow apace, nay they are ſo common, that it is hard to ſet the foot beſides them▪ Look into your hearts, you ſons and daughters of Adam, … …ot your furrowes full of cockle and darnell? the earth (ſaith the Philoſopher) is now an own mother to weeds, but a ſtepmother to good hearbs; man by a proclivity to his own inclination, is apt to produce weeds and tares▪ but ere he can bring forth hearbs and graces, God muſt take pains with him indeed: no husbandman ſo labours his grounds, as God doth our hearts: happy earth that yields him an exſpected harveſt; and that our parts may be herein, what ſhall we ſay unto thee, O thou preſerver of men? Awake O north wind, and come thou ſouth, blow upon my garden, that the ſpices thereof may flow out, yea let my beloved come into his garden, and eat his pleaſant fruits, Cantic. 4.16.Cantic. 4.16.
And yet again, that I may weed the Tares amongſt us, conſider with your ſelves, you that go on in your ſins, will you run upon ruine, and can we ſay nothing to keep you out of the fire? O ſweet Saviour! what didſt thou indure for us, that we might eſcape this durance? and yet we are ſecure, and care not, vilifying that bloud that was of more value then a world. Think of it, you that are in the blade ere the harveſt come: No man deſires to purchaſe land, that will bring forth nothing but weed; and ſhall God buy ſo baſe a ground, that will be no better, at ſo ineſtimable a price, as the incorruptible blood of his onelyonly Son? O yee weed of the earth, turn your ſelves, or be ye turned into wheat, call, and ſue, and cry for the mercy of God in Chriſt our Saviour: yea again, and again, beg of your Ieſus that he may root up your weed, and plant in you his graces, that like good corn you may fructifie here, and when the harveſt comes, you may be gathered into his barn, and remain in his kingdome.
Thus far you ſee the priſoners, the next point is the chains wherewith theſe priſoners are bound: but of that hereafter. Remember in the mean time the Tares, and as good ſeed bring ye forth good fruit, ſome thirty, ſome ſixty, ſome an hundred fold, that when the reaping comes, we may be ready for the barn, and then Lord Ieſu, come when thou wilt, even Lord Ieſu come quickly. Amen.
Binde.]
THe ma…ctor, whoſe hands are pinion'd, legs chained, feet corded, may lie reſtleſs in his thoughts, eaſeleſs in all parts: the wicked are caſt into a priſon under lock and bolts, where the devill is jaylor, hell the priſon, and the bolts ſuch other as burning ſteel and iron. See here a jaylor, jayle, and manacles, all which are provided for the damned: and becauſe of their relation each to other, give me leave to produce them in their order.
The Tares muſt be bound, and for the executing of this doom, the Judge here delivers them over to the jaylor. Jaylor? whom? good and bad Angels: for both theſe are the executioners of Gods direfull ſentence.
Firſt the good Angels, ſo ſaith our Saviour, The reapers are the Angles, ver. 39.Verſ. 39. and he will ſay unto the reapers, ver. 30.Verſ. 30. Gather ye firſt the Tares, and bind them up in bundles. They which are all mercy to the good, are here the executioners of Gods judgments on the wicked. Thus was Sodome deſtroyed by an Angell, Gen. 19.Gen. 19. The army of Senacherib was overthrown by an Angell, 2 King 19.2 King. 19. Seventy thouſand men of Iſrael were ſtruck with peſtilence by an Angell, 2 Sam. 24.2 Sam. 24. Blaſphemous Herod was ſmitten by an Angell, Act. 12.23.Act. 12.23. Yea the Tares themſelves muſt be gathered by Angles, who will bind them in heaps like faggots, and then caſt them into hell fire to burn them.
How fearfull is it, to fall into the hands of Gods hoaſt? no power can reſiſt, no policy prevail, all the ſtratagems of war are but folly to Gods wiſdome; then into what moats and atoms ſhall the proud duſt of ſinfull man be torn? what? dares he ſtruggle againſt heaven? See God and Angels are become his enemies, and whoſe help ſhould he have, when heaven it ſelf makes war? Mountains and rocks are no defence againſt God: ſhields and ſpears cannot keep ſafe the Tares: no, God hath his warriours that will pluck, and tear, and torture reprobates: the Angels are his reapers, that muſt Gather the Tares, and binde] them in bundles to burn them.
But ſecondly, good and bad Angles both joyn in this office to binde the Tares: if there be any difference, it is in this, the good Angles begin, and the bad continue, to make the binding everlaſting. Here is a jaylor indeed, and if you would ſee him in his form, you may take the deſcription from that great Leviathan, Job 41.18. By his neeſings a light doth ſhine, and his eyes are like the eye lids of the morning, out of his mouth go burning lamps, and ſparks of fire leap out; out of his noſtrils goeth ſmoke as out of a ſeething pot or cauldron; his breath kindleth coales, and a flame goeth out of his mouth, Job 41.18, 19, 20, 21.Iob 41.18, 19, 20, 21. What an ugly devill is this, whom God onelyonly myſtically deſcribes with ſuch terrible ſhapes? his neeſing flames, his eyes ſtare, his mouth ſhoots fire, his noſtrils ſmoke, his very breath ſets all a burning round about him. Such a jaylor hath God prepared for hell-priſoners. As God hath fettered him, ſo he lays fetters on them, revenging his own malice on his fellow-ſufferers. The devill firſt tempts, and then he fetters Tares: whiles men live on earth, he lays ſnares for ſouls: thus he prepared flatterers for Rehoboam, liers for Ahad, concubins for Solomon, ſorcerers for Pharaoh, witches for Saul, wine for Benhadad, gold for Achan, a ſhip for Ionas, and a rope for Haman: but he that makes gins, and nets, and ſnares on earth, makes bolts, and hammers, and whips in hell; thus he hath prepared darkneſs for Herod, a fire for Dives, plagues for Pilate, brimſtone for Iudas, ſnares for Demas, and fiery fetters for all Reprobate Tares: what need poor ſouls any further fetters, whom the Devill once ſhuts within his Den? Dare you live in ſuch a neſt amongſt ſpeckled poyſons? there Serpents girdle the loyns, and Cockatrices kill with their eyes, and Dragons ſpit fire from their mouthes, and Wolves all devour mens ſouls, and Lions roar for the prey, and Vipers ſting and ſtrike with their Tayls: O fearfull Jailers! what ſtrange kind of furies live in hell.
You ſee the Jailer, now turn your eyes from ſo bad a ſpectacle, and let us view the Den where this Monſter lies.
The Hebrews call it Sheol, a great Ditch or Dungeon; the Greeks foreign, even darkneſs it ſelf; the Latins Infernus, a place under ground: all agree, it is a Dungeon under earth, containing theſe two properties.
Deepneſs.
Darkneſs.
1. It is deep: as heaven is high ſo (moſt probable it is) that hell is deep. Iohn calls it a bottomleſs pit, Revel. 9 1.Revel. 9.1. as if Reprobates were alwaies falling, yet never could find bottome, where to reſt; or howſoever this be a Metaphor, yet without queſtion, heaven and hell are as oppoſite as may be: and whether the Center be the place of torment, or (as others think) all the gulfes of the Sea, Kecker. Syſt. Theo. de inferno.and hollows of the earth, as being more capable to contain the damned, I leave it to the Schools; as for the Pulpit, I think this prayer more fit, Lord ſhew us what it is, but never where.
Secondly, the deepneſs is yoaked with darkneſs; ſuch a dungeon fits the Tares, they committed works of darkneſs, and are caſt into utter darkneſs; a darkneſs that may be felt, thick Clouds that may be handled, dampes and miſts that ſtrike at their hearts with ſenſible griefs. This is that bottomleſs pit in the heart of the earth: there ſhines no Sun, no Moon, nor Stars; there is no light of Candle, Torch, or Taper; ſhine the Sun never ſo fair, it is ſtill night there; the Dungeon is dark, and this makes the place more ſad, more uncomfortable. Let Poets faign of Tantalus tortures, Prometheus Vultures, Ixions Wheel, and Charons rowing, theſe come far ſhort to expreſs the pains of thoſe that rage in hell: there plagues have no eaſe, cryes have no help, time has no end, place no redemption: it is the dark priſon where the Tares are chained, and the wicked bound in fetters of fire and darkneſs. Could men have a ſight of hell whiles they live on earth, I doubt not their hearts would tremble in their boſomes: yet view it in a way of meditation, and ſee what you find? are there not wonderfull engines, ſharpe and ſore inſtruments of revenge, fiery Brimſtone, pitchy Sulphur, red hot chains, flaming whips, ſcorching darkneſs? will you any more? the worm is immortall, cold intolerable, ſtench indurable, fire unquenchable, darkneſs palpable: This is that priſon of the damned, then whoſe eyes dare behold ſuch amazing objects? but if not ſee, yet liſten with your eares, is there any charm in hell to conjure away Devils, or to raviſh ſouls? what muſick affords the place, but roaring, and crying, and houling? curſing their Hymnes, wailing their tunes, blaſphemies their ditties, lachrymae their notes, lamentations their ſongs, ſcrieching their ſtreins, theſe are their evening and their morning ſongs; Moab ſhall cry againſt Moab, one againſt another, all againſt God. O fearfull Priſon! what torments have the Tares that lye here fettered? their feet are chained in the ſtocks, and the Iron pierceth their ſouls; it is a Dungeon where the light never ſhined, but the walls are as black as pitch, the vaults are ſmoaked as Chimneys, the roof as dark as hell, nay the Dungeon is hell, where the Tares lie bound and fettered. Think of this Iayle, yee offenders of Gods Law, and Majeſty; the Angels ſee our doings, the Judge now exſpects our returning, the Tares grow till the harveſt, and if ſtill they offend, death apprehends them, God will judge them, the Iayler take them, Hell impriſon them, there are they bound: You hear the Evidence brought in, and the ſentence gone out, Take them, Binde them. binde them in bundles to burn them.
And if this be the Iaylers Goal, what then be the Bonds or Chains?
The Angles which kept not their firſt eſtate (ſaith Iude) God hath reſerved in everlaſting Chains, Iude 6.and God ſpared not the Angels that ſinned (ſaith Peter) but caſt them down to hell, 2 Pet. 2.4.and delivered them into Chains of darknes. Thus Chriſt doomed him that had not on his wedding garment, Binde him hand and foot: Matth. 13.22and what may theſe Chains and Bonds inſinuate, but that the Tares are tyed to their torments? might they but remove from place to place, this would afford ſome eaſe; might they but ſtir a foot, or but turn about, or have any little motion to refreſh their tormented parts, this would yield ſome comfort; but here is an univerſall binding, hand and foot body and ſoul, all muſt be bound with everlaſting Chains. The Reprobates are packt and crowded together, like Bricks in a fiery furnace, having not ſo much as a Chink where any winde may enter in to cool them. O yee that live in the ſinfull wealth of this world, conſider but this one puniſhment of hell, and be afraid! if a man injoying quietment of mind, and health of body, ſhould lie chained on a ſoft Down-bed for a month, or a year, how would he abide it? but this is nothing: If a man ſhould lye ſick of a Fever, ſwoln in a Dropſie, pained with the Gout, and (though it were for the recovery of his health) without any turning, toſſing, ſtirring, this were a great torture ſure, and a queſtion it were, whether the diſeaſe or the phyſick were more intollerable?Vermis conſcientiam, ignis comburet carnem. witneſſe poor Patients, who change their ſides, wiſh other beds, ſeek other rooms, and all theſe ſhifts but to mitigate their pains: how wretched then are the Tares bound in Chains? they are not in health, nor bound for a month, nor ſick of a Fever, nor lye for a year, their pain is grievous, their bonds heavy, their torments durable, their reſtleſſe reſt eternall. The worm ſhall gnaw their ſpirit, the fire torture their fleſh; were theſe nothing, yet ſmall ſorrows grow great with continuance; the fire ſhall torture, yet never ceaſe; worms gnaw the heart, yet never gnaw in ſunder the ſtrings: wretched ſouls are bound indeed, whoſe bonds are never out of date: A ſeven years prentiſhip would ere long exſpire, but what are ſeven years to a world of ages? the reprobates muſt ſerve years, ages, even to a million of millions, and yet are never free: O bondage not to be uttered, yet muſt be endured! Is it not a Bedlam fury, that muſt have ſuch bonds? a little to expreſs their torments by our ſufferings, which yet are nothing, nothing in compariſon: what means theſe Chains, and whips, and links, and ſcourges? Iron Chains, whips of ſteel, fiery linkes, knotty ſcourges? furies ſhake their bolts to afrighten ſouls, the Irons ſtrike through their eares, and the hooked Engines tear their Bowels, as if the torment of Tares were the delight of Devils. Here is a priſon indeed, where is nothing heard but yells, and grones, and ſuddain cryes; the fire ſlakes not, the worm dies not, the chains looſe not, the links wear not, revenge tyres not, but for ever are the torments freſh, and the fetters on fire, as they came firſt from their Forge.
What a ſtrange kind of torture falls upon the wicked? they are bound to fiery pillars, and Devils laſh at them with their fiery whips: Is there any part of man ſcapes free in ſuch a fray? the fleſh ſhall f…, the blood boil, the veins be ſcorcht, the ſinews rackt, Serpents ſhall eat the body, furies tear the ſoul; this is that wofull plight of Tares, which he bound in Hell. The ſick man at Sea may go from his ſhip to his boat, and from his boat to his ſhip again: the ſick man in his bed, may tumble from his right ſide to his left, and from his left to his right again; onelyonly the Tares are tied hand and foot, bound limme and joynt, their feet walk not, their fingers move not, their eyes muſt no more wander as before, loe all his bound. O theſe manacles that rot the fleſh, and pierce the inward parts! O unmatchable torments, yet moſt fit for Tares! ſin made them furious, hell muſt tame their Phrenſie; the Judge thus commands, and the Executioners muſt diſpatch; fetter them, fire them, Bind] them in bundles to burn them.
I have lead you through the Dungeon, let this fight ſerve for a terrour, that you never come nearer: To that purpoſe (for exhortation) conſider:
Alas! all hangs on life, ther's but a twine thread betwixt the ſoul of a ſinner, and the ſcorching flames, who then would ſo live, as to run his ſoul into hazard? the Judge threatens us, Devils hate us, the bonds exſpect us, it is onelyonly our conſcience muſt clear us, or condemn us. Search then thy waies, and ſtir up thy remembrance to her Items: haſt thou diſhonoured God, blaſphemed his name, decayed his image, ſubduing thy ſoul to ſin, that was created for heaven? repent theſe courſes, ask God forgiveneſs, and he will turn away thy puniſhments. I know your ſins are grievous, and my ſoul grieves at the knowledge: many evills have poſſeſſed too many, drunkenneſs, and oathes, and malice, and revenge, are not theſe gueſts entertained into all houſes? baniſh them your hearts, that the King of glory may come in:Ezek. 33.11. As I live (ſaith the Lord) I deſire not the death of the wicked, but that the wicked turn from his way and live. Would God beſtow mercy? and ſhould we refuſe his bounty? as you love heaven, your ſouls, your ſelves, leave your ſins.
Ʋſe. 2 And then (here is a word of conſolation) the penitent needs not fear hell, Gods ſervant is freed from bonds; yea, if we love him who hath firſt loved us, Epheſ. 5.2.all the chains, and pains of hell can neither hold, nor hurt us.
Ʋſe. 3 O then ye Sons of Adam (ſuffer a reproof) what do ye, that ye do not repent you of your ſins? is it not a madneſs above admiration, that men (who are reaſonable creatures) having eyes in their heads, hearts in their bodies, underſtanding like the Angels, and conſciences capable of unſpeakable horrour never, will be warned, untill the fire of that infernall Lake, flaſh and flame about their eares? Let the Angels bluſh, heaven and earth be amazed, & all the Creatures ſtand aſtoniſhed at it. I am ſure a time wil come, when the Tares ſhal feel, what now they may juſtly fear; you hear enough, ſuch weed muſt be bound, thus ſtraight is the Lords command; Binde] them in bundles to burn them.
But all is not done, Chains have their links, and we muſt bring all together. Sinners are coupled in hell as Tares in Bundles: But of theſe when we next meet, in the mean while let this we have heard, Binde us all to our duties, that we hear attentively, remember carefully, practice conſcionably, that ſo God may reward accordingly, and at laſt crown us with his glory. The tares muſt be bound up in bundles; but Lord make us free in Heaven, to ſit with Abraham, Iſaac, and Iacob, in thy bleſſed kingdome.
In bundles.]
THe command is out: what? Bind] whom? them] how? in bundles.] The tares muſt on heaps, which gives us a double obſervation.
Generall,
Speciall.
In the generall it intimates theſe two points; the gathering of the weed, and its ſevering from the wheat: both are bound in bundles, but the wheat by it ſelf, and the tares by themſelves: as at that doom (when all the world muſt be gathered, and ſevered) ſome ſtand at the right hand, others at the left; ſo at this execution, ſome are for the fire, and others for the barn; they are bundled together, yet according to the difference of the ſeverall parties, each from the other.
Obſerv. 1 Firſt, the tares muſt together: Woe is me (ſaith David) that I am conſtrained to dwell with Meſech: Pſal. 120.4.and if David think it wofull to converſe with his living enemies, then what puniſhment have the wicked, whom the Devill and damned, the black angels and everlaſting horrour muſt accompany for ever? The tares muſt be gathered, and bundled, and the more bundles, the more and more miſeries: Company yields no comfort in hell fire; nay what greater diſcomfort then to ſee thy friends in flames, thy fellowes in torments, the fiends with flaming whips, revenging each others malice on thy ſelf and enemy? It was the rich mans laſt petition, when he had ſo many repulſes for his own eaſe, to make one ſuit for his living brethren; he knew their company would encreaſe his torment, to prevent which he cries out, I pray thee, father Abraham, Luk. 16.27, 28.that thou wouldeſt ſend Lazarus to my fathers houſe, for I have five brethren, that he may teſtifie unto them, leſt they alſo come into this place of torment. Why, it may be God will hear him for them, eſpecially making ſuch a reaſonable requeſt as this was, that Lazarus might onelyonly warn his brethren of future judgment: no, but to teach you, if you ſell your ſouls to ſin, to leave a rich poſterity on earth, you ſhall not onelyonly your ſelves (without all remorſe and pity) be damned in hell; but your poſterity ſhall be a torment to you whileſt they live, and a greater torment, if they come to you when they are dead. To converſe with Devils is fearfull, but altogether to accompany each other, is a plague fit for tares: In this life they flouriſhed amongſt the wheat, Let them grow both together, corn and tares untill the harveſt. But the harveſt come, God will now ſeparate them both aſunder, and as in heaven there are none but Saints, ſo in hell there are none but reprobates: to encreaſe this torment, as they grow together ſo all their conference is to curſe each other: Moab ſhall cry againſt Moab, father againſt ſon, ſon againſt father: what comfort in this company? The Devill that was authour of ſuch miſchiefs) appears in moſt griſly forms, his angels (the black guard of hell) torture poor ſouls in flames: there live ſwearers with their flaming tongues, uſurers with talent hands, drunkards with ſcorched throats, all theſe tares like fiery faggots burning together in hell flames? this is the firſt puniſhment, all the tares muſt meet, they are bundled together.
Obſerv. 2 Secondly, as the tares muſt together, ſo they muſt together by themſelves; thus are they bundled, and ſevered, bundled all together, but from the wheat all aſunder.
Quia damni poenam infert, Baſil. Aſcer. in c. 2. p. 255. Chryſoſt. in Matth. Hom. 24. Bern. de inter. domo. cap. 38.Hell is called damnation, Becauſe it brings Heavens loſſe, and this by conſent of moſt Divines, is the more horrible part of hell: ſo Baſil; To be alienated or ſeparated from the preſence of God, his Saints, and Angels, is farre more grievous, then the pains of hell. So Chryſoſtome, The pain of hell is intolerable indeed, yet a thouſand hels are nothing to the loſſe of that moſt glorious kingdome. So Bernard, It is a pain far ſurpaſſing all the tortures in hel, not to ſee God, and thoſe joyes immortall, which are prepared for his children. O then what hels are in hell, when beſides the pains of ſenſe, there is a pain of loſſe, the loſſe of God, loſſe of Saints, loſſe of Angels, loſſe of Heaven, loſſe of that beatificall viſion of the moſt Sovereigne Good; our everbleſſed Maker. Conſider with your ſelves, if at the parting of the ſoul and body there be ſuch pangs, and gripes, and ſtings, and ſorrows: what grief then will it be, to be ſevered for ever from the Higheſt and ſupreameſt Good, Suppoſe your bodies (as ſome Martyrs have been uſed) ſhould be torn in ſunder, and that wild horſes, driven contrary wayes, ſhould rack and pul your arms and legs, and heart, and bowels, one piece frō another, what an horrible kind of death would this be, think you? and yet a thouſand rentings of this member from that, or of the ſoul from the body, are infinitely leſſe then this one ſeparation of the ſoul from God. When Jacob got rhe bleſſing from his brother Eſau, Gen. 27.31.it is ſaid in the Text, that he roared with a great cry and bitter, ſaying to his father, Haſt thou not reſerved one bleſſing for me alſo? Imagine then, when the wheat muſt have the bleſſing how will the tares (figured in Eſau) roar and crie, and yell, and howl again? and yet notwithſtanding this unſpeakable rage, all the tears of hell ſhall never be ſufficient to bewail the loſſe of heaven. Hence breeds that worm that is alwayes gnawing at the conſcience, a wor…: (ſaith our Saviour) that dies not, Mark 9.44.Mark 9.44. It ſhall lie day and night, biting, and gnawing, and feeding upon the bowels of the damned perſons. O the ſtings of this worm! no ſooner ſhall the damned conſider the cauſe of their miſerie, to wit, the miſ-ſpending of their time, the greatneſſe of their ſinne, the many oportunities loſt, when they might have gotten Heaven for a tear, or a ſigh, or groan from a penitent heart; but this worm (or remorſe) ſhall at every conſideration give them a deadly bite, and then ſhall they roar it out, Miſerable wretch, what have I done? I had a time to have wrought out the ſalvation of my ſoul, many a powerfull ſearching Sermon have I heard, any one paſſage whereof (had I not wickedly and wilfully forſook mine own merciemercy) might have been unto me the beginning of the new birth; but thoſe golden dayes are gone, and for want of a little ſorrow, a little repentance, a little faith, now am I burning in hell fire: O precious time! O dayes, moneths, years, how are ye vaniſhed, that you will never come again? And have I thus miſerably undone my ſelf? Come Furies, tear me into as many pieces as there are moats in the Sun, rip up my breaſt, dig into my bowels pull out my heart, leave me not an hair on my head, but let all burn in theſe flames, till I moulder into nothing. O madneſſe of men, that never think on this all the dayes of your viſitation, and then when the bottomleſſe pit hath ſhut her ſelf upon you, thus will this worm gnaw your hearts with unconceivable griefs. Be amazed, O ye Heavens! tremble thou Earth! let all creatures ſtand aſtoniſhed; whilſt the Tares are thus ſentenced, Bundle them, and burn them.
Thus farre of the word in generall: but if we look on it with a more narrow eye, it gives to our hands this ſpeciall obſervation.
The tares muſt have chains proportionable to their ſinns: Obſerv.Bind them in bundles] ſaith my Text, not in one, but in many faggots, an Adulterer with an Adultereſſe, a Drunkard with a Drunkard, a Traytor with a Traytor, as there be ſeverall ſins, ſo ſeverall Bundles, all are puniſhed in the ſame fire, but all are not puniſhed in the ſame degree; ſome have heavier chains, and ſome have lighter, but all in juſt weight and meaſure. The Proud ſhall be trod under foot, the Glutton ſuffer ineſtimable hunger, the Drunkard feel a burning thirſt, the Covetous pine in wants, the Adulterer lie with Serpents, Dragons, Scorpions, Give me leave to bind theſe in bundles, and ſo leave them for the fire; they are firſt bundled, then burned.
Where is Lady Pride and her followers? ſee them piled for the furnace:Eſay 3. you that jet it with your bals and bracelets, tyres and tablets, rings and jewels, and changeable ſuits, think but what a change will come, when all you (like birds of a feather) muſt together, to be bound in bundles. What then will your pride avail, or your riches profit, or your gold do good, or your treaſures help,Job 20.26. when you muſt be conſtrained to vomit up again your riches, the increaſe of your houſe departing away, and a fire not blown utterly conſuming you and them. The rich man in the Goſpel could for a time go richly, fare ſumptuouſly, and that not onelyonly on Sabbaths or Holy-dayes, but (as the text) every day: yet no ſooner had death ſeized on his body, but he was fain to alter both his ſuit and diet; hear him how he begs for water, that had plentie of wines, and ſee him that was cloathed in purple, now apparrelled in another ſuit, (yet of the ſame colour too) even in purple flames: O that his delicate morſels muſt want a drop of water, and that his fine apparrell muſt coſt him ſo dear, as the high price of his ſoul! why rich man is it come to this? the time was that purple and fine linnen was thy uſuall apparrell, that banquets of ſumptuous diſhes were thy ordinarie fare, but now not the pooreſt beggar (even Lazarus himſelf) that would change eſtate with thee: Change, ſaid I? marrie no: Remember (ſaith old Abraham) that thou in thy life time receivedſt thy good things, and likewiſe Lazarus evil things; but now he is comforted, and thou art tormented: Luke 16.25.Luke 16.25.
But there are other Bundles, where is Gluttonie and her ſurfetters? Do we not ſee how the earth is plowed, the ſea furrowed, and all to furniſh one Epicures table? Sivill ſends fruit, Canary ſugars, Moluques ſpices, Egypt balſamum, Candy oyls, Spain ſweet meats, France wines, our own land cannot ſatisfie, but forrein kingdomes and countreys muſt needs be ſacrificed to our belly-gods: but what dainties have ſuch Nabals when they come to hell? there is a black banquet prepared for devils and reprobates; the firſt diſh is weeping, the ſecond gnaſhing of teeth, and what mirth is there where theſe two courſes muſt laſt all the feaſt? The lazie Friar ſweating at … long meats and meals, Heu quantum patimur cries he? alas how much do we ſuffer which are Friars? but alas how much muſt you ſuffer at this ſupper, where the meat is poyſon, the attendants furies, the muſick grones, and time without end the ſauce of every diſh? See here the proviſion for the damned, their chains looſe not, their fire cools not, their worm dies not, their woes end not, ſuch gall and vinegar bitters every morſell. God hath proportioned this puniſhment for theſe ſheaves, they are ſent from ſurfets to an emptie dungeon, that ſent away beggars empty from their doors.
But more Bundles yet, where is Drunkenneſſe with her rioters? Lo they are trodden under foot, ſaith the Prophet,Eſay 28.3. they whoſe tables were full of vomit and filthineſſe, are now driven to that ſcarcitie and want, that not a cup of wine, nor a draught of beer, nor a drop of water can be got in all hell for them. Sinne muſt have its puniſhment in a juſt proportion: the tongue of that rich man that had turned down ſo many …uns of wine, cannot procure in hell one pot of water to cool it: in his tongue he ſinned, in his tongue he is tormented: fiery heats breed a ſcorching thirſt, yet becauſe he denied Lazarus a crum of bread, Lazarus muſt not bring him a drop of water: how? a drop of water? alas, what are ten thouſand rivers, or the whole ſea of water unto that infinite world of fire? here is a poor ſuit indeed, what begs he, but a cup of water, an handfull of water, a drop of water, nay were it but a wet finger, to cool the tip of his ſcorched tongue? Hearken ye drunkards, and fear theſe flames that one day muſt parch your tongues. Here you may recreate your ſelves by ſleep when you have too much, or by idle company when you would have more, but hereafter you ſhall find no means to qualifie theſe pains: ſleep there is none, though it be nothing but an everlaſting night: friends there be none, though all could profeſſe their everlaſting loves; you may indeed commerce with ſome company, but who are they ſave devils and reprobates, (miſerable comforters) in the ſame condemnation? Who is not ſober, that knows what portion muſt befall theſe reprobates? their mouthes drie as duſt, their tongues red as fire, their throats parcht as coals, all their bowels clung together as the burning parchment. He that ſows iniquity ſhall reap vanity; the drunkard that abuſeth ſo much wine, muſt there want a little water, his tongue ſhall cleave to the roof of his mouth, and goblets of boyling lead runne down his throat: as the pleaſure, ſo the pain, he was comforted, and is tormented.
And yet more Bundles, where is Covetouſnes and her gripers? O the iron age we live in! was there ever leſſe love? ever more diſſembling? the covetous hoardeth, holdeth, oppreſſeth, or it may be puts out to uſury, but never without ſureties, pledges, morgages, bills or bonds; Think of thoſe bonds ye covetous, that muſt hind you in bundles; had you then ten thouſand worlds, and were they all compoſed of pureſt gold, and brim-full with richeſt jewels, yet would you call them all at the foot of ſome Lazarus, for one drop of water, or one puff of wind, to cool any part or piece of your tormented members. See the cruell effect of ſinne, he that hath no pity, ſhall not be pitied, no, he ſhall have j…d…ement without mercy, that hath ſhewed no mercy, James 2.13.Jam. 2.13. Thus to pay the covetous in his own coin, coffers and cheſts ſhall be brought before him, there ſhall devils ring him a peal of this damned coin, of pounds, of ſhillings, of pence, theſe accounts ſhall ſound through his ears; and to ſatisfie his heart, melted gold ſhall be poured down his throat, yea he ſhall be ſerved too with his meat in pl… and plate and meat all boil together to his loathed ſupper; thus hath God ſatisfied him that could never ſatisfie himſelf, his gold now wants no weight, his ſilver is not ſcarce, mountains and loads are prepared for him to his greater torments.
Yet again more Bundles, where is Adultery with her minions? Lo ugly fiends do embrace them, and the furies of hell be as their boſome concubines. I have read ſomewhere▪ but I will not deliver it as a truth) that a voluptuous man dying, and going to this place of torment, he was there ſaluted in this fearfull manner: Firſt, Lucifer commands to fetch him a chair, and forthwith an iron chair red-hot with ſparkling fire was brought, and he ſet thereon: this done, Lucifer commands again to fetch him drink, and a drink of melted lead was brought in a cup, which they ſtraightway pouring into his open mouth, anon it came running out of all his members: this done, Lucifer commands again, that according to his uſe they ſhould fetch him muſitians to make him merry, and a ſort of muſitians came with hot glowing trumpets, and ſounding them at his ears (whereto they laid them) anon there come ſparks of fire leaping out of his mouth, his eyes, and noſtrils, all about him; this done, Lucifer commands again, that according to his wonted manner he ſhould have his Concubines, and upon this they bring him to a bed of fire, where Furies give him kiſſes, fiery Serpents hug about his neck, and the gnawing worm ſucks bloud from his heart and breaſts, for ever and ever. Howſoever in this ſtory, it may be altogether truth was not brought a bed, yet imagine what a welcome ſhall be to the damned ſouls? their eyes ſhall ſtartle, their ears glow, their noſtrils ſuck up flames, their mouthes taſte bitterneſſe, and for the ſenſe of feeling (according to the meaſure of their ſin) they are wrapped in the griſly embracements of ſtinging and ſtinking flames: where now are thoſe daintie delights, ſweet muſick, merrie companie? are all left behind? and is there no recreation in thoſe ſmokie vaults? Unhappie dungeon, where there is no order but horrour, no ſinging but houling, no ditties but their woes, no conſorts but ſhrieks, no beautie but blackneſſe, and no perfumes or odour, but pitch and ſulphur. Let the heat of this fire cool the heat of your luſt, pleaſure ends with pain. In as much (ſaith God) as the harlot glorified her ſelf, and lived in pleaſure, ſo much give ye to her torment and ſorrow: Rev. 18.7.Rev. 18.7.
You ſee now (Beloved) what Tares are in bundles, the Proud, Gluttons, Drunkards, Covetous, Adulterers; theſe and ſuch others are bundled by the Reapers at the generall harveſt.
Ʋſe. O then, having yet a little time, how ſhould we labour to eſcape Hels horrour? let the Proud be humbled the Epicure faſt, the Drunkard pray, the Adulterer chaſtiſe himſelf to pull down his body, and for the Covetous wretch let him with all holy greedineſſe lay out his bags for the eternal good of his ſoul: Alas, one foot in heaven is better then all your lands on earth. I had rather be a door-keeper in the houſe of my God, Pſal. 84.10.then to dwell in the Tents (in the houſes, in the Palaces) of the wicked. Now then in the fear of God, reform your lives, and your harveſt without queſtion, ſhall be the joy of heaven; or if Tares will be Tares, what remains but Binding, and Bundling? Bind them, Bundle them, Burn them.
The harveſt is done, and the Angels ſing and ſhout for their ended task: the Tares are reaped, the furrows cleanſed, the ſickles laid aſide, the ſheaves Bundled: and to ſhut up all, they muſt be Burned: But ſtay we them a while, and at our next meeting we will ſet them on fire. God make us better ſeed, that we may receive a better crop, even that Crown of glory in the higheſt heavens.
To burn them.]
VVE have followed the Priſoners from the Barre, and brought them to the ſtake, what remains further, but to kindle the Faggots, and ſo to ſhut up all with the burning?
Hell-fire (at the firſt naming) makes my ſoul to tremble, and would the bouldeſt courage but enter into a ſerious meditation, what it were to lie everlaſtingly in a red hot ſcorching fire, how could he chuſe but ſtand aſtoniſhed at the conſideration? it is a furious fire: Rouze up (beloved) for either this, or nothing will awake you from the ſleep of ſin wherein you ſnort too ſecurely.
Some differences there are about this fire: many think it a Metaphoricall, others a materiall fire; be it whether it will, it is every way fearfull, and farre above the reach either of humane or Angelicall thoughts to conceive.
If it be Metaphoricall (as Gregory and Calvine are of mind) then is it either more, or nothing leſſe terrible, when the Holy Ghoſt ſhadows unto us the joys of heaven by gold, and pearls, and precious ſtones, Revel. 21.Rev. 21. there is no one thinks but thoſe joys do farre ſurpaſſe theſe ſhadows: and if the pains of hell are ſet out by fire and flames, and brimſtone, and burning, what pains are thoſe, to which theſe are nothing but dumb ſhows or types?
Or if hell fire be materiall (as Auſtine and Bullenger do conjecture) yet is it farre beyond any fire on earth: mark but the difference: our fire is made for comfort: hell-fire is created for nothing elſe but torment: our fire is blown with ſome ayrie breath of man, but hell fire is blown with the angry breath of God; our fire is fed with the fuell of Wood or Cole, but hell fire is tempered with all the terrible torturing ingredients of Sulphur, and Brimſtone; or (to cut the way nearer) I will reduce all the differences to ſome of theſe four, and ſo proceed in their order; they differ firſt in heat, ſecondly in light, thirdly in their object, fourthly, in durance.
Firſt, in heat, The pile thereof is fire and much wood, and the breath of the Lord, like a ſtream of brimſtone doth kindle it, Eſai. 30.33.Eſai. 30.33. This fire is not made by the hand of man, nor blown from the bellows of ſome forge, nor fed with any fuell of combuſtible matter: no, it is the arm of God, and the breath of God, and the anger of God that kindles it ſharply, and continues it everlaſtingly; and (I pray) if the breath that kindles it, be like a ſtream of brimſtone, what is the fire it ſelf? you know there is a great difference betwixt the heat of our breath, and the fire in our chimnies: now then if the breath of God that kindles hell fire be diſſolved into brimſtone: What a fearfull fire is that, which a great torrent of burning Brimſtone doth ever mightily blow? A torrent of Brimſtone ſaid I? no, it is not Brimſtone, but like Brimſtone, like to our capacity, although for the nature this like is not like; nay, could we know exactly what this breath were, you would ſay (I warrant you) it were far more hotter then ten thouſand Rivers of Brimſtone, were they all put together: Our God (ſaith the Apoſtle) is a conſuming fire, Heb. 12.29.Heb. 12.29. And if God be a fire, what then is hell fire, kindled by the breath God? O my ſoul, how canſt thou but tremble at the thought of this fire, at which the very Devils themſelves do quake and ſhiver? Pauſe a while and conſider, wert thou arraigned at ſome earthly bar, thy doom paſt, the execution at hand, and thy body now ready to be caſt, (as many a Martyrs was) into ſome burning fire, or boyling Caldron: O how wouldeſt thou ſhout and roar, and cry through the extremity of torment? but what is a boyling Caldron, to that boyling ſea of fire and brimſtone? pitch and ſulphur, boyl altogether, were not this enough? ſee there the perplexing properties of ſuch heats; they burn as Brimſtone, darkly to grieve the ſight, ſharply to afflict the ſenſe, loathſomly to perplexe the ſmell: it is a fire that needs no bellows to kindle it, nor admits of the leaſt air to cool it; the fuell waſts not, the ſmoke vents not; the chimnies are but Reprobate credits, where they lie ſcorching, burning, houling their lullabies, and their nurſes furies. The flames of Nebuchadnezzars fire, could aſcend forty nine Cubits; but if hell be a bottomleſs pit, ſure theſe flames have an endleſs height, how hot then is that glowing Oven, where the fire burns lively the blaſts go ſtrongly, the wheeles turn roundly, and the darkned fuell are thoſe damned ſouls that burn in an heat ſurpaſſing ours, unſpeakable of us, here is one difference.
Secondly, as hell fire differs from ours in heat, ſo in light. Caſt that unprofitable ſervant (ſaith our Saviour) into utter darkneſs, Mat. 25.30.Matth. 25.30. Vtter] to perplexe the mind, Darkneſs] to confound the eye. Conſider but the terrour of this circumſtance, if a man alone in darkneſs, ſhould ſuddenly hear a noiſe of ghoſts, and ſpirits coming towards him, how would his hair briſtle, his tongue faulter, his blood run to the heart? yea, (I dare ſay) although he felt never a laſh from them on his body, yet the onelyonly houling of devils, would make his very inmoſt heart to ſhake and ſhudder? O then, what horrour is that when darkneſs muſt ſurround thee, and devills hollow to thee, and reprobates ſhrick at the laſhing of their bodies, and all hell be filled with the cries and ecchoes of Woe. woe. wo… for their torments, and the darkneſs? May be you will object, if there be fire, there is aſſuredly light: nay, (without queſtion) this fire hath heat, no light; it is a dark ſmoaky flame, that burns dimm to the eye, yet ſharp to the f…nce; o… it may be… (as ſome do imagine) this fire affords a … p…i…eous o… obſcure light, but how? not for comforts, but confuſion. Conceive it thus, he that in twilight ſees deformed Images, or in the night beholds ſhapes of Ghoſts, and ſpirits, by a dimm dark light, why better he ſaw nothing, then ſuck t…le viſ…ns▪ ſuch fears, nay a thouſand times worſe are preſe…ved to the … of Reprobates, they may diſcern through darkneſs, the ugly face… of fiend …f the foul viſages of Reprobates, the furious torments of their friends, or parents, while all lye together in the ſame condemnation. What comfort affords this light, where nothing is ſeen but the Judges wrath, and the priſoners puniſhment? O (will they cry) that our eyes were out, or the flames were quenched, or that ſome period were put to this endleſſe night of darkneſſe! but all in vain, lo pillars of ſmoak ariſe out of the infernall pit, which darken the light, as the fire lightens the darkneſſe: and this the ſecond difference.
Thirdly, there is yet another difference, in the fuell or object of this fire; ours burns not without materialls, this works alſo on ſpirituals. It is (I confeſſe) a queſtion whether devils ſuffer by fire? and how may that be? ſome are of opinion, that they are not onelyonly ſpirits, but have bodies, not organicall as ours, but aereall, or ſomewhat more ſubtil then the air it ſelf: this opinion howſoever moſt denie, yet Auſtin argues for it; for if men and devils (ſaith he) are puniſhed in the ſame fire, and that fire be corporeall, how are Devils capable of the ſuffering unleſſe they have bodies, (like men) fit for the impreſſion? And yet if we deny them to have bodies, I ſee no impoſſibilitie, but that ſpirits themſelves may ſuffer in hell fire:Auguſt. de civit. dei lib. 21. cap. 10. is it not as eaſie with God to joyn ſpirits and fire, as ſouls and bodies? as therefore the ſoul may ſuffer through the body, ſo likewiſe may thoſe ſpirits be tormented by fire. I will not argue the caſe either with, or againſt Auſtin, yet ſafely may we put this concluſion; not onelyonly men in their bodies, but devils and ſouls muſt together be tormented in hell fire. thus our Saviour couples them in that laſt heavy doom,Matth. 25.41. Go ye curſed into everlaſting fire prepared for the devil and his Angels. What a fire is this? it tryes the reins, it ſearcheth the bowells, it pierceth the very ſoul and inmoſt thoughts. O fire above meaſure! where ſpirits are the tormentors damnation the puniſhment, men and devils the fuell and the breath of an offended God the Bellows. Think not on your fires, that gives you heat for warmth, or light for comfort, neither fear you him that kils your bodies, but hath no further commiſſion to hurt your ſouls: here is another fire, another Judge, a fire that kindles ſouls, a Judge that ſends bodies and ſouls to everlaſting fire: ſuch heats, ſuch darkneſſe, ſuch objects accompanie this fire, the heat is intollerable, darkneſſe palpable, bodie and ſoul both combuſtible, all burn together that have ſinned together. This the third difference.
Laſtly, there is a difference in durance, our fire dyes quickly, but hell fire laſts for ever. This is done (ſaith Auſtin) admirably, Miris, ſed veris modis. Aug. ibid. Aug. de civit. dei. l. 21.yet actually, the burning bodies never conſume, the kindled fire never waſts with any length of time. We read of a certain ſalt in Sicilia, that if put into the fire, it ſwims as in water, and being put into water crackles as in fire; we read of a fountain in Libya, that in a cold night is ſo hot, that none can touch it, & in a hot day ſo cold that none could drink it: If God thus work miracles on earth, doſt thou ſeek a reaſon of Gods high and heavie judgement in hell? I ſee the pit, I cannot find the depth; there is a fire that now ſtands as it was created, it muſt be endured, yet never, never muſt be ended. The cuſtome of ſome countreys, that burn malefactours, uſe the leaſt fires for greateſt offenders, that ſo the heat being leſſened, the pains might be prolonged, but if this be ſo terrible to them, whoſe fire is but little, and whoſe time cannot be long, what an exceeding horrible torment is this in hell, where the fire is extreme great, and the time for ever and ever laſting? Suppoſe you, or any one of you, ſhould lie one night grievouſly afflicted with a raging fit of the Stone, Collick, Strangurie, Toothach, Pangs of travail, and a thouſand ſuch miſeries incident to man, how would you toſſe and tumble? how would you turn your ſides, tell the clock, count the houres, exſpect every moment for the gay-bright morn, and till then eſteem every hour a year, and every pang a miſery matchleſſe, and intollerable: O then what will it be (think you) to lie in fire and brimſtone, kept in higheſt flame by the unquenchable wrath of God, world without end? how tedious will be that endleſſe night, where the clock never ſtrikes, the time never paſſes, the morn never dawns, the Sunne never riſes; where thou canſt not turn nor toſſe, nor tumble, nor yet take any reſt; where thou ſhalt have nothing about thee but darkneſſe, and horrour, and wailing and yelling, wringing of hands and gnaſhing of teeth for evermore? Good Lord, that for a ſmile of preſent pleaſure, men ſhould run upon the rock of eternall vengeance! Come, ye that purſue vanitie, and ſee here the fruit of ſin at this harveſt of Tares, Pleaſures are but momentany, Momentaneum quod delectat, aeternum quod cruciat.but the pangs are eternall: Eternall? how long is that? Nay, here we are ſilenced, no Limner can ſet it forth, no Oratour can expreſſe it; if all times that ever were, and ever ſhall be ſhould be put together, they would infinitely come ſhort of this fiery eternitie; the latitude thereof is not to be meaſured, neither by houres, nor dayes, nor weeks, nor moneths, nor years, nor Luſtra's, nor Olympiads, nor Indictions, no Jubilees, nor ages, nor Plato's years, nor by the moſt ſlow motions of the eighth ſphear, though all theſe were multiplied by thouſands, or millions, or the greateſt multiplyer, or number numbering that can be imagined. Plainly in a word, count if you pleaſe, ten hundred thouſand millions of years, and adde a thouſand myriads of ages to them, and when all is done, multiply all again by a thouſand, thouſand, thouſand of thouſands, and being yet too ſhort, count all the thoughts, motions, mutations of men and Angels, adde to them all the ſands of the ſea, piles on the earth, ſtarres in the Heavens, and when all this is done, multiply all again by all the numbers, ſquares, cubicks of Arithmetick, and yet all theſe are ſo farre ſhort of eternity, that they neither touch end nor middle, nor the leaſt part or parcell of it: what then is this which the damned ſuffer? eternall fire? we had need to cry out Fire, fire, fire: Alas, to what end? there is no help to extinguiſh fire that muſt burn for ever: your Buckets may quench other fires, not this; no milk nor vinegar can extinguiſh that wild-fire: it is a fire which no means can moderate, no patience can endure, no time can for ever change, but in it whoſoever wofully lies, their fleſh ſhall frie, their bloud ſhall boil, their hearts conſume; yet they ſhall never die, but dying live, and living die; death in life, life in death, miſerable ever. This is that conſideration, which ſhall bring all the damned Reprobates to ſhriek and houl everlaſtingly: were they perſwaded that after millions of years they ſhould have one year of pleaſure, or after thouſands of millions they ſhould have ſome end of torment, here would be a little hope; but this word Ever] breaks their hearts aſunder: this ever, ever, gives new life again to thoſe inſufferable ſorrows; and hence it is, that when all thoſe millions of years are done and gone, then (God knows) muſt the wheels of their torment whirl about and about: Alas? the fire is durable, the heat continuall, the fuell immortall, and ſuch is the end of Tares, they muſt burn without end: Bind them in bundles to burn them.
Lo here the fire of hell, which compared to ours on earth, it differs in heat, in light, in fuell, in durance: Let your ſouls work on theſe objects, that they never come nearer to thoſe flames.
Ʋſe. 1 Who amongſt us would dwell with devouring fire, who amongſt us would dwell with everlaſting burnings? Eſay 33.14.Beloved, as you tender your ſouls, and would eſcape the flames, reform your lives whiles you have yet a little time. You hear it ſounded in Synagogues, and preached in pulpits: what ſound? but heaven or hell, joys or torments; the one befalling the good, and the other the juſt end of the wicked. Do we believe this truth? and dare we commit ſinne, whoſe reward is this fiery death? upon due conſideration, how is it that we ſleep, or reſt, or take a minutes eaſe? leſſer dangers have beſtraught ſome out of their wits, nay bereaved many of their lives: how is it then that we run headlong into this fire, yet never weigh whither we are going, till we are dropping into the pit, whence there is no redemption. Look about you while it is called to day, or otherwiſe wo and alas that ever you were born, be ſure a time will come, when miſeries ſhall march, Angels beat alarms, God ſound deſtruction, and the tents of his enemies be all ſet on fire, Bind them in bundles to burn them.
Ʋſe. 2 Or yet if compariſons can prevail, ſuppoſe one of you ſhould be taken, & brought along to the mouth of an hot fiery furnace, then (comparing ſinne with its puniſhment) might I queſtion you, how much pleaſure would you ask, to continue there burning but one year? how much (would you ſay?) ſurely not for all the pleaſures and treaſures that all this world can afford you. How is it then, that for a little ſinne, that endures but a moment, ſo many of you ſo little regard eternall puniſhment in hell fire? If we ſhould but ſee a little child fall into the fire, and his very bowels burnt out, how would it grieve us, and make our very hearts bleed within us? how much more then ſhould it grieve you to ſee, not a child, but your own bodies and ſouls caſt away for a momentany ſinne into the lake of fire, that never ſhall be quenched? If a man ſhould come amongſt us, and cry Fire, Fire, thy houſe is all on Fire, thy corn, thy cattell, thy wife, thy children, and all thou haſt are burning all together, how would this aſtoniſh us, making both the hair to ſtand upright on our heads, and the tears to guſh out of our eyes? Behold then, and ſee the ſpirit of God cries out, Fire, fire; even the dreadfull fire of hel gapeth ready to devour, not thy houſe, thy corn, or thy cattel, but t… poor ſoul, and that for evermore: O then how ſhould this break your flinty hearts aſunder, and make your ſouls bleed again and again: if you have any ſpark of grace, this (me thinks) ſhould move you to a ſtrict …, if you have any care of your ſouls, this (me thinks) ſhould make you to walk humbly, and purely; carefully and conſci…bly towards God, and towards man: if not, what remains but fire, fire: Bind them in bundles to burn them.
Or yet if example can perſwade us more, meditate on the miſerable condition of that nameleſſe rich man: Suppoſe you ſaw him in hel torments, compaſt about with furies, fires, and all that black guard below, his tongue flaming, his eyes ſtaring, his conſcience biting, his ſoul ſuffering, his body all over-burning in that fire of hel. O lamentable fight! but to make it more lamentable, hearken how he roars and cryes through the extremitie of pains: O torment, torment! how am I tormented in this fire? my head, my heart, my eies; my ears, my tongue, my tongue is all on fire, what ſhall I do? whither ſhall I flie for ſuccour? within me is the worm, without me is fire, about me are devils, above me is Abraham, and what glorious ſtar is yond I ſee, but Lazarus, poor Lazarus in his boſome? what is a beggar exalted, and am I in torments? Why Abraham father Abraham, have … on me: See here a man burning, ſchorching, frying in hel …, one dram of mercy, one drop of water to a tormented ſoul; Oh I burn, I burn, I burn without eaſe or end, and is there none to … me? Come Lazarus (if Abraham will not hear) let me beg of thee … beggar, and howſoever I denied thee a … …f bread, yet be ſo good, ſo charitable, as to dip the tip of thy finger in water, and cool my tongue. It is a poor ſuit I ask not to dive, but dip; not thy hand, but finger; not all, but the tip of it; not in ſ…, but water; not to quench, but to cool; not my body, but my leaſt member, be it my tongue onelyonly: no eaſe ſo little, no grant ſo poor, no remedy ſo ſmall, but happy were I if I could obtain it, though I begged it with tears and prayers of a thouſand thouſand years continuance: But ſee Abraham and Lazarus denie my ſuits; I burn, and neither God, nor Saint, nor Angel takes pitie on me: and ſhall I cry for help on devils? alas! they are my tormentors that laſh me, and cut me with their whips of burning ſteel and iron. O beloved! what ſhall we ſay to the roaring rage of this tormented wretch? Alas! alas! how little do men think on this? they can paſſe away time ſporting and playing, as if they went to priſon but for a few weeks, or dayes, juſt like men, who having the ſentence of death paſt upon them, run fooling and laughing to the execution; but when once hell mouth hath ſhut her ſelf, then ſhall they find nothing but eternity of torments: in the fear of God take heed in time of this eternitie, eternity, leſt you alſo come into this place of eternity, eternity of torment: it is the doom of Tares, wo to them whoſoever, that are of the number, for they they] muſt be gathered, and bound, and bundled, and burned.
We have now done our task, and ended the harveſt: if you pleaſe to caſt back your eie upon the particulars delivered, they amount to this ſumme.
Whatſoever a man ſowes that ſhall he reap, Gal. 6.7.Gal. 6.7. If the enemy ſow Tares, and we nouriſh the ſeed, what think you is the Harveſt? Gather ye together firſt the Tares, ſaith our Saviour to the Angels: they are branded in their name, Tares] ſped in the time, firſt] curſt in their doom, gathered] but worſt in the hands of their executioners, it is by Angels] and yet what is all this to the latter work in hand? If the Tares weeded up might rot in the furrows, the puniſhment were leſſe; but as they are gathered, ſo they muſt be bound.] Is that all? nay, as they are bound, ſo they muſt be bundled] Is that all? nay, as they are bound and bundled, ſo they muſt be burned] Bind them in bundles to burn them. I muſt end this Text, yet am loath to leave you where it ends: As there is an harveſt of Tares, ſo there is a better harveſt of Wheat,Pſal. 126.5. They that ſow in tears ſhall reap in joy; if we repent us of our ſinns, we ſhall have a bleſſed harveſt indeed: how? fourty grains for one? nay, (by the promiſe of our Saviour) an hundred fold. A meaſure heapen, and ſhaken, and thruſt together, Luke 6.38.and yet running over. Every Saint ſhall have joy and glory, fountains of pleaſure, and rivers of delight, where they may ſwim, and bathe their ſouls for ever and ever: what though Tares muſt to the fire? the Wheat is gathered into Heaven. Pray you then with me, that we may be Wheat, not Tares; and God ſo bleſſe the ſeed, that every ſoul of us may have a joyfull harveſt in the kingdome of Heaven. AMEN.
FINIS.