Ultima, = the last things in reference to the first and middle things: or certain meditations on life, death, judgement, hell, right purgatory, and heaven: delivered by Isaac Ambrose, minister of the Gospel at Preston in Amoundernes in Lancashire.

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.* 1.1 Secondly, the coming up, vers. 26.* 1.2 Thirdly, the overseers of it, vers. 27.* 1.3 Fourthly, their intent to weed it, vers. 28.* 1.4 Fifthly the sufferance of its growth till the harvest vers. 29.* 1.5 Sixth∣ly, the harvest it self, vers. 30.* 1.6 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,* 1.7 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 onely his command, Wilt thou that we go and gather them up? nay, see the Almighty disparkling a while his beams of mercie, 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;* 1.8 for the doing of which I shall place before you a field, the world; the reapers, An∣gels; the housholder, God; good men, as corn; the wick∣ed, 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 cir∣cumstance 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, intolle∣rable 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, ei∣ther Binding, or bundling, or burning: Bind them in bundles to burn them.

The work you see, is ordered now we put in our sickle, onely 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 pro∣vided a barn, so for the other there is nothing better then bind∣ing and burning.

The Greek word cals them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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.* 1.9 Such is the penaltie of this weed of the earth (for they are nei∣ther 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 onely to follow the Originall, they are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Tares; and that of a double derivation, the first is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because they hurt the corn wherewith they are joyned; the second is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because they innitiate, associate, and so unite them∣selves 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 Pro∣phets, 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 in∣deed nothing lesse: your eyes may be fixed on heaven, your ears all listening to this Sermon, yet (as I condemn none, so) I ne∣ver 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,* 1.10 which cannot be dis∣covered: but is there not a God that searcheth both the heart and reins?* 1.11 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,* 1.12 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,* 1.13 as our Saviour did expound them.

First, they are hereticks, wicked Tares indeed: and that you may know who are these: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 stub∣born 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 begin∣ning, it is never heeded, or regarded, till the whole house he in∣fected: 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.* 1.14 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 Pa∣triarchs, 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.* 1.15 He∣resie 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,* 1.16 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.* 1.17

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 Au∣stin) is full both of wheat and chaffe.* 1.18 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.* 1.19 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 Eze∣kiel,* 1.20 Lo the thrones and bryers are with thee, and thou dost dwell among Scorpions, Ezek. 2.6.* 1.21 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 separa∣ted 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 pro∣fane 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,* 1.22 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.* 1.23 This is that endless divorce of the Wheat and Tares, this is that unpassable distance twixt heaven and hell, through all eter∣nity. 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 com∣mon, that it is hard to set the foot besides them▪ Look into your hearts, you sons and daughters of Adam, 〈◊〉〈◊〉 ••ot your fur∣rowes full of cockle and darnell? the earth (saith the Philoso∣pher) 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 husband∣man 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 belo∣ved come into his garden, and eat his pleasant fruits, Cantic. 4.16.* 1.24

And yet again, that I may weed the Tares amongst us, con∣sider 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, vilify∣ing 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 de∣sires

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 onely 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 hereaf∣ter. 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 re∣lation 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 executio∣ners of Gods direfull sentence.

First the good Angels, so saith our Saviour, The reapers are the Angles, ver. 39.* 1.25 and he will say unto the reapers, ver. 30.* 1.26 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.* 1.27 The army of Senacherib was over∣thrown by an Angell, 2 King 19.* 1.28 Seventy thousand men of Israel were struck with pestilence by an Angell, 2 Sam. 24.* 1.29

Blasphemous Herod was smitten by an Angell, Act. 12.23.* 1.30 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 Levia∣than, 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.* 1.31 What an ugly devill is this, whom God onely 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 with∣in his Den? Dare you live in such a nest amongst speckled poy∣sons? 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, even darkness it self; the Latins Infernus, a place under ground: all agree, it is a Dungeon under earth, con∣taining 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.* 1.32 as if Re∣probates 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,* 1.33 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 dun∣geon 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 trem∣ble 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 Sul∣phur, red hot chains, flaming whips, scorching darkness? will you any more? the worm is immortall, cold intolerable, stench indu∣rable, fire unquenchable, darkness palpable: This is that prison of the damned, then whose eyes dare behold such amazing ob∣jects? 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 dit∣ties, 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 ne∣ver 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 An∣gels 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,* 1.34 and God spared not the An∣gels that sinned (saith Peter) but cast them down to hell,* 1.35 and deli∣vered them into Chains of darknes. Thus Christ doomed him that had not on his wedding garment, Binde him hand and foot:* 1.36

and 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 injoy∣ing 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 intolle∣rable?* 1.37 witnesse poor Patients, who change their sides, wish other beds, seek other rooms, and all these shifts but to miti∣gate 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 se∣ven 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 Bed∣lam fury, that must have such bonds? a little to express their tor∣ments by our sufferings, which yet are nothing, nothing in com∣parison: 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; onely 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 pur∣pose (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, De∣vils hate us, the bonds exspect us, it is onely our conscience must clear us, or condemn us. Search then thy waies, and stir up thy remembrance to her Items: hast thou dishonoured God, blas∣phemed his name, decayed his image, subduing thy soul to sin, that was created for heaven? repent these courses, ask God for∣giveness, 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:* 1.38 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,* 1.39 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 ad∣miration, that men (who are reasonable creatures) having eyes in their heads, hearts in their bodies, understanding like the An∣gels, 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 just∣ly 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 Bun∣dles: 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 se∣vered) 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:* 1.40 and if David think it wofull to converse with his living enemies, then what punish∣ment 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,* 1.41 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, especi∣ally making such a reasonable request as this was, that Lazarus might onely warn his brethren of future judgment: no, but to teach you, if you sell your souls to sin, to leave a rich posteri∣ty on earth, you shall not onely your selves (without all re∣morse 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 fag∣gots 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 to∣gether, but from the wheat all asunder.

* 1.42Hell 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 in∣deed, yet a thousand hels are nothing to the losse of that most glori∣ous kingdome. So Bernard, It is a pain far surpassing all the tor∣tures 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 ever∣blessed 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 bo∣dies (as some Martyrs have been used) should be torn in sun∣der, 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 sepa∣ration of the soul from God. When Jacob got rhe blessing from his brother Esau,* 1.43 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 al∣wayes

gnawing at the conscience, a wor••••: (saith our Saviour) that dies not, Mark 9.44.* 1.44 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 consi∣der 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 where∣of (had I not wickedly and wilfully forsook mine own mercie) 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 re∣pentance, 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 asto∣nished; 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:* 1.45 Bind them in bundles] saith my Text, not in one, but in many fag∣gots, 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.

[ 1] Where is Lady Pride and her followers? see them piled for the furnace:* 1.46 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 trea∣sures help,* 1.47 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 onely 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 co∣lour 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 or∣dinarie fare, but now not the poorest beggar (even Lazarus him∣self) 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.* 1.48

[ 2] But there are other Bundles, where is Gluttonie and her sur∣fetters? Do we not see how the earth is plowed, the sea fur∣rowed, 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.

[ 3] But more Bundles yet, where is Drunkennesse with her rio∣ters? Lo they are trodden under foot, saith the Prophet,* 1.49 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 scorch∣ing thirst, yet because he denied Lazarus a crum of bread, La∣zarus must not bring him a drop of water: how? a drop of wa∣ter? alas, what are ten thousand rivers, or the whole sea of wa∣ter 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 compa∣ny 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 com∣merce with some company, but who are they save devils and re∣probates, (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 tor∣mented.

[ 4] 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.* 1.50 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.

[ 5] Yet again more Bundles, where is Adultery with her mini∣ons? 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 com∣mands

again, that according to his use they should fetch him mu∣sitians 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 sting∣ing and stinking flames: where now are those daintie de∣lights, sweet musick, merrie companie? are all left behind? and is there no recreation in those smokie vaults? Un∣happie dungeon, where there is no order but horrour, no singing but houling, no ditties but their woes, no con∣sorts but shrieks, no beautie but blacknesse, and no per∣fumes 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.* 1.51

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,* 1.52 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 medi∣tation, what it were to lie everlastingly in a red hot scorching fire, how could he chuse but stand astonished at the considerati∣on? 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.* 1.53 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 re∣duce 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.* 1.54 This fire is not made by the hand of man, nor blown from the bellows of some forge, nor fed with any fuell of com∣bustible matter: no, it is the arm of God, and the breath of God, and the anger of God that kindles it sharply, and con∣tinues 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 consu∣ming fire, Heb. 12.29.* 1.55 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 ma∣ny a Martyrs was) into some burning fire, or boyling Caldron: O how wouldest thou shout and roar, and cry through the ex∣tremity of torment? but what is a boyling Caldron, to that boyling sea of fire and brimstone? pitch and sulphur, boyl alto∣gether, were not this enough? see there the perplexing proper∣ties 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 fu∣ries. 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 diffe∣rence.

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.* 1.56 Vtter] to perplexe the mind, Darkness] to confound the eye. Consider but the terrour of this circum∣stance, 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 onely 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 tor∣ments, 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 be∣holds 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 onely spirits, but have bodies, not organicall as ours, but aereall, or somewhat more subtil then the air it self: this opi∣nion 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 un∣lesse 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:* 1.57 is it not as easie with God to joyn spirits and fire, as souls and bodies? as there∣fore 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 onely 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,* 1.58 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 tormen∣tors 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 com∣fort, neither fear you him that kils your bodies, but hath no fur∣ther 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, dark∣nesse palpable, bodie and soul both combustible, all burn together that have sinned together. This the third diffe∣rence.

Lastly, there is a difference in durance, our fire dyes quick∣ly, but hell fire lasts for ever. This is done (saith Austin)

admirably,* 1.59 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 ex∣treme 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 high∣est 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,* 1.60 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 in∣finitely 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 mul∣tiplyer, 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 ex∣tinguish 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 con∣sideration, 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 in∣sufferable 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?* 1.61 Beloved, as you ten∣der your souls, and would escape the flames, reform your lives whiles you have yet a little time. You hear it sounded in Syna∣gogues, 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 con∣sideration, how is it that we sleep, or rest, or take a minutes ease? lesser dangers have bestraught some out of their wits, nay be∣reaved 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 burn∣ing 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.

[ 3] Or yet if example can perswade us more, meditate on the mi∣serable 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 con∣science biting, his soul suffering, his body all over-burning in that fire of hel. O lamentable fight! but to make it more lamenta∣ble, 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 A∣braham, and what glorious star is yond I see, but Lazarus, poor La∣zarus in his bosome? what is a beggar exalted, and am I in tor∣ments? 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 cha∣ritable, 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 onely: 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 executi∣on; 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 in∣to 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.* 1.62 If the enemy sow Tares, and we nourish the seed, what think you is the Harvest? Gather ye together first the Tares, saith our Savi∣our 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 bun∣dles 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,* 1.63 They that sow in tears shall reap in joy; if we repent us of our sinns, we shall have a blessed harvest in∣deed: how? fourty grains for one? nay, (by the promise of our Saviour) an hundred fold. A measure heapen, and shaken, and thrust together,* 1.64 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.

Notes

• * 1.1

  Vers. 25.
• * 1.2

  26.
• * 1.3

  27.
• * 1.4

  28.
• * 1.5

  29.
• * 1.6

  30.
• * 1.7

  1 Pet. 5.8.
• * 1.8

  Vers. 36.
• * 1.9

  Heb. 6.8.
• * 1.10

  Matth. 13.44.
• * 1.11

  Gal. 6.7.
• * 1.12

  Matth. 13.12.
• * 1.13

  Vers. 38.
• * 1.14

  Vna scintilla fuit. Totum orbem ejus flamma populata est.
• * 1.15

  2 Thess. 2.4.
• * 1.16

  Rom. 16.17.
• * 1.17

  Vers. 38.
• * 1.18

  Fugio paleam ne hoc sim, non aream, ne nihil sim. Augustin.
• * 1.19

  Psal. 120.4.
• * 1.20

  Num. 33.55.
• * 1.21

  Ezek. 2.6.
• * 1.22

  Matth. 25.32.
• * 1.23

  Luk. 16.26.
• * 1.24

  Cantic. 4.16.
• * 1.25

  Vers. 39.
• * 1.26

  Vers. 30.
• * 1.27

  Gen. 19.
• * 1.28

  2 King. 19.
• * 1.29

  2 Sam. 24.
• * 1.30

  Act. 12.23.
• * 1.31

  Iob 41.18, 19, 20, 21.
• * 1.32

  Revel. 9.1.
• * 1.33

  Kecker. Syst. Theo. de in∣ferno.
• * 1.34

  Iude 6.
• * 1.35

  2 Pet. 2.4.
• * 1.36

  Matth. 13.22
• * 1.37

  Vermis consci∣entiam, ignis comburet car∣nem.
• * 1.38

  Ezek. 33.11.
• * 1.39

  Ephes. 5.2.
• * 1.40

  Psal. 120.4.
• * 1.41

  Luk. 16.27, 28.
• * 1.42

  Quia damni poenam infert, Basil. Ascer. in c. 2. p. 255. Chrysost. in Matth. Hom. 24. Bern. de inter. domo. cap. 38.
• * 1.43

  Gen. 27.31.
• * 1.44

  Mark 9.44.
• * 1.45

  Observ.
• * 1.46

  Esay 3.
• * 1.47

  Job 20.26.
• * 1.48

  Luke 16.25.
• * 1.49

  Esay 28.3.
• * 1.50

  Jam. 2.13.
• * 1.51

  Rev. 18.7.
• * 1.52

  Psal. 84.10.
• * 1.53

  Rev. 21.
• * 1.54

  Esai. 30.33.
• * 1.55

  Heb. 12.29.
• * 1.56

  Matth. 25.30.
• * 1.57

  August. de civit. dei lib. 21. cap. 10.
• * 1.58

  Matth. 25.41.
• * 1.59

  Miris, sed veris modis. Aug. ibid. Aug. de civit. dei. l. 21.
• * 1.60

  Momentaneum quod delectat, aeternum quod cruciat.
• * 1.61

  Esay 33.14.
• * 1.62

  Gal. 6.7.
• * 1.63

  Psal. 126.5.
• * 1.64

  Luke 6.38.