soul the object is too clear for our weak eyes our eyes are but earthly the soul of an heavenly nature O divine being not onely heavenly but heaven it self as God and man met both in Christ so heaven and earth met both in man would you see this earth that is the body Out of it wast thou taken and into it must thou return Gen. 4.19 Gen. 4.19 would you see this heaven that is the soul the God of heaven gave it and to the God of heaven returns it Eccles 12.7 Eccles 12.7 The body is but a lump but the soul is that breath of life of earth came the body of God was the soul thus earth and heaven met in the creation and the man was made a living soul Gen. 2.7 Gen. 2.7 the sanctified soul is an heaven upon earth Est coelum sancta anima habens solem intellectum lunam fidem astra virtutet Bern super Cantic where the sun is understanding the moon is faith and the stars gracious affections what heaven is in that body which lives and moves by such a soul yet so wonderfull is Gods mercy to mankinde that as reason doth possesse the soul so the soul must possesse this body Here is that union of things visible and invisible as the light is spirituall incorruptible indivisible and so united to the air that of these two is made one without confusion of either in like manner is the soul united to this body one together distinguished asunder onely here 's the difference the light is most visible the soul is invisible she is the breath of God the beauty of man the wonder of Angels the envie of devils that immortall splendor which never eye hath seen never eye must see And yet we must up another step it is fourthly incorporeall as not seen with a mortall eye so neither clogg'd with a bodily shape I say not but the soul hath a body for his organ to which it is so knit and tyed that they cannot be severed without much sorrow or strugling yet is it not a body but a spirit dwelling in it the body is an house and the soul the inhabitant every one knows the house is not the inhabitant and yet O wonder there is no roome in the house where the inhabitant lives not would you please to see the roomes the eye is her window the head is her tower the heart is her closet the mouth is her hall the lungs her presence chamber the senses her cinque-ports the common-sense her custome-house the phantasie her mint the memory her treasury the lips are her two leav'd doores that shut and open and all these and all the rest as the motions in a Watch are acted and mooved by this spring the Soul See here a composition without confusion the soul is in the body yet it is not bodily as in the greatest world the earth is more solid the water less the ayr yet lesser the fire least of all so in this little world of man the meaner parts are of grosser substance and the soul by how much more excellent by so much more spirituall and wholly with-drawn from all bodily being And yet a little higher it is fiftly immortall It was the errour of many Fathers Scaliger notae in nov Test That bodies and souls must both die till doomes-day and then the bodies being raised the souls must be revived Were that true why then cryes Stephen Lord Iesu receive my spirit or why should Paul be dissolved that he might be with Christ Act. 7.59 Philip. 1.23 Blessed men are but men and therefore no wonder if subject to some errour Others more absolutely deny the souls immortality We are born say they at all adventures and we shall be hereafter as though we had never been Why so for the breath is a smoke in our nostrils and the words as a spark raised out of our hearts Wisd 2.2 3. which being extinguished the body is turned into ashes and the spirit vanisheth as soft ayre What is the soul a smoak and the spirit no better then the soft vanishing ayre Matth. 22.32 wretched men Have you not read what is spoken of God saying I am the God of Abraham and the God of Isaac and the God of Iacob now God saith Christ is not the God of the dead but of the living Abraham Isaac Iacob they are not dead then in the better part their souls but passed indeed from the valley of death unto the land of the living Whosoever liveth and believeth in mee saith our Saviour shall never die Iohn 11.26 John 11.26 Not die against some never die against others what can we more onely live and believe in him that redeemed us and be sure his promises shall never fail us our souls must live live for ever Sweet soul blessed with the felicity of eternall life here 's a joy unspeakable that this soul now clogged with cares vexations griefs passions shall one day enjoy those joyes immortall not for a day or two Nullus erit defectus nullus terminus though this were more then we can imagine but through all eternity There shall be no defect nor end after millions of ages the soul must still live in her happiness it is not of a perishing but an everlasting substance And yet the perfection of the soul goes higher it is most like to God so far it transcends all earthly happiness I cannot say but in some sort all creatures have this likeness every effect hath at least some similitude with its cause but with a difference some onely have a being as stones others being and life as plants but man above all hath a being life and reason and therefore of all other the most like unto his Creatour Can we any more yes one step higher and we are at the top of Jacobs ladder The soul is not onely like God but the image of God I cannot denie but there is some apparance of it in the outward man and therefore the bodie in some measure partakes of this image of the Deity it was man and whole man that was corrupted by sin and by the law of contraries it was man and whole man that was beautified with this image Please you to look at the body is it not a little world wherein every thing that God made was good as therefore all goodness comes from him so was he the pattern of all goodness that being in him perfectly which onely is in us partly This is that Idaea whereby God is said to be the exemplar of the world man then in his body being as the worlds map what is he but that image in which the builder of the world is manifest but if you look at the parts of his body how often are they attributed though in a metaphor yet in resemblance to his Maker our eyes are the image of his wisdome our hands are the image of his power our heart is the image of his
fâ—nce oâ— it may beâ— as some do imagine this fire affords a 〈…〉 pâ—â—iâ—eous oâ— 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 tâ—â—â—â—le visâ—â—ns such fears nay a thousand times worse are preseâ—ved to the 〈◊〉 of Reprobates they may discern through darkness the ugly faceâ— of fiend â—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 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 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 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
all eyes dry here is the eye of the world weeps it self blind to see this dissolution Is man bereft of compassion for whom the Sun it self undergoes this passion think on those times when darkness that may be felt shall spread over all the earth how should plants but whither or beasts of the field but waste how should men but die when they stumble at noon-day their eyes shall fail them the light forsake them miserable men the Sun shill not shine on them because God will judg them But this not all Then shall the moon not give her light Matth. 24.29 as the day and night are both alike with God so the day and night shall be alike with man the Sun will not lend his lustre nor can the Moon borrow any more light but what strange warr makes this confusion of nature the Sun shall look black Ioel 2.31 and the Moon be turned into bloud Here is a new Moon and such a change as before was never seen there is no encrease no full no wane Gen. 1.14 but all the light is at once exstinguished unhappy creatures that depend upon her influence how should they live when she her self wades in bloud God made these Lights for signes and for seasons for daies and for years but now signs are out seasons past daies are done years abolished The Angels hath sworn by him that lives for ever that time shall be no longer Rev. 10.6 Who will not believe that hears this sacred oath was it a man no an Angel did he say it no he swore it how by himself no it was by him that lives for ever and what that time must be little nay it must be no longer time shall be no more How shall it be any more the Sun is disfigured the Moon disrobed both eclipsed But this not all Then shall the stars be shaken the powers of Heaven shall move and the Lamps of Heaven shall tremble these were Gods threats against the Babylonians Esay 13.10 Esay 13.10 For the stars of Heaven and the Planets thereof shall not give their light Against the Egyptians Ezek. 32.7 Ezek. 32.7 I will cover the heaven and make the stars dark over thee Against all his enemies Ioel 3.15 Joel 3.15 The Sun and Moon shall be darkned but not they alone for and the starrs themselves shall withdraw their shining But what speak we of darkness or the starrs not shining they shall not onely dimme Mark 13.15 but down In those days saith our Saviour after that tribulation the Sun and Moon shall darken and the stars of heaven shall fall Tymne c. how fall so thick say Expositors that the Firmament shall seem to be without all light I cannot say these signs shall be reall whether it is by substraction of their light or the conceit of brain-troubled sinners or the fall of some inflamed vapours or the Apostacy of some enlightned persons for certain to speak literally there shall be some change in the whole order of Nature Sun and Moon Starrs and Planets all must lose their lights and by all likely-hood it is the glory of the Judge that will dazel those Candles Neither is this all Then shall the Elements melt the fire shall fall down from heaven the air turn it self into vapours the Sea swell above all Clouds the earth be full of yawning Cliffes and violent tremblings 2 Pet. 3.18 Elementaris subtiliando terrestris consumendo infernalis puniendo Ioh. de Combis A fire shall first usher the Judge and such a fire as shall have the property of all fires that fire in its sphear this fire on earth the fearfull fire which torments in hell all shall meet in one and according to their severall qualities produce their severall effects the just shall be refined by one the wicked shall be tormented by another the earth be consumed by a third There is no creature but it must be fuell for this fire as the first world was destroyed with water to quench the heate of their lust so must this be destroyed with fire to warm the cold of our charity But not the fire alone Then shall the aire breed wonders what shall be seen but lightnings whirle-winds coruscations blazing starrs flashing thunders here a Comet runns round in a circuit there a Crown compaseth that Comet near them a fiery Dragon fums in flames every where appears a shooting fire as if all above us were nothing but inflamed ayr Yet not the air alone Then shall the waters roare Rivers shall wax dry Luke 21.25 the Sea froth and foame and fume those that dwell near shall wonder at the swelling tides others a far off shall tremble at the roaring noise what threats are those which the Surges murmur war is proclaimed by noise set on by blasts continued by storms the floods and tides shall run over all the plaines the the Sea and waves shall mount up to the very skyes now would they warr with Heaven then overwhelme the earth anone will they sinke to hell and thus shall they rove and rage as if they would threat all the world with a second inundation Nay yet again Then shall the earth be shaken in divers places saith Matthew in all places saith Joel for all the earth shall tremble before him here is an Earth-quake indeed Matth. 24.7 Joel 1.10 not some part of the land by reason of some cloystered wind but the Rocks Mountains Castles Cities Countreys some shall remove others be ruined thus all the earth shall be as a swallowing gulf that all things here situated may be then devoured What can I more Then shall Plants cease their growth Beasts want their sence men loose their reason were this but little you may wonder more The Sibylls could affirm that Nature should both cease and change her being the Trees in stead of growth should sweat out blood the Beasts should bellow up down the fields then want their sence Men should have disfigured faces astonished hearts affrighted looks then lose their reason nay what marvail then if at the worlds end they be at their wits end O fearful signes enough to move flintie stones if this be the Term what is the Suit the Bill the Doom the Execution a Trump shall summon Death will arrest God must have appearance and Then is the day Then he shall reward every man according to his works What a Chaos is here when the world must be thus turned topsie torvie the Sun the Moon the Starrs come yet lower the Fire the Air the Sea the Earth nay Trees and Beasts and Men all must be out of order in the whole course of Nature Vse 1 Who can read or hear this Prognostication of Dooms-day and not wonder at the signes which shall hang over our heads we see by experience when any out-ragious storm happens on Sea or Land how wonderfully men are dismayed how strangely astonished now then when the Heavens the Earth the Sea the
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 Vse 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 〈◊〉 â—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 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 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 maâ—â—â—â—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 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 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
every corn of your field neither shalt thou gather the gleanings of the harvest How not reap it not gather it what then why Thou shalt leave them for the poor and for the stranger I am the Lord your God Levit. 19.9 Lev. 19.9 10. When Ruth came to glean in the fields of Boaz that good Master commands his servants Ruth 2.15 Let her gather among the sheaves and do not rebuke her Had this Worldling been so pitifull to the poor his barns might have stood himself might have lived his soul have been saved But now what a strange lot happens on him his Halls Houses Barns Buildings all runne round in a dance of Death before his eyes Fourthly his house and friends both left him when death came The Parable is common Ex Damasceno A man hath three friends two whereof he loved most entirely the third he made no account of this man being sent for to come before his King he desires his first friend to go with him but he could not onely he would give him something for his journey He desires his second friend to go with him but he would not onely he would bring him a little piece of his way When both these forsook him he goes to the last which before he esteemed least and this friend was the party that went with him to the King and answered for him in all his causes This is the case of every man dying the King our Judge sends death his Serjeant to summon you to your judgement Come to your first friends I mean your riches alas they cannot go with you but give you a sheet as necessary for your journey Come to your second friends I mean your acquaintance alas they wil not go with you but bring you to your graves and there leave you to your selves Come to your last friends which you now least think of I mean your Consciences and you shall find that is the truest friend that will go with you to the Judge answer for you to the King and either acquit you or condemn you bring you to the gates of heaven or deliver you to the goal of hell Have a care of your Consciences if you mean to speed well at this day how blessed a man had this Worldling been if onely a good conscience had accompanied him to the Judge of heaven but now when death summons him there is no friend to solicite no Advocate to plead no man to speak one word in his souls behalf it is his bad conscience keeps him company and though all others leave him he can devise no means to shake this from him Fifthly there is a jewell irrevocable of which this sudden death robs him I mean his time and what a losse was this all his goods grounds barns buildings were they more worth then the world it self yet were they not able to restore one minute of his time if this could be purchased what a rate would he give for a little respite nothing is now so precious as a piece of time which before by moneths and years he lavishly mis-spent they that passe away time with mirth and pastime shall one day see to their grief what a losse they have now we revell it out dally it away use all means and occasions to make it short enough but when this golden showre is gone and those opportunities of salvation lost by negligence then we may wish and wish again Oh had we a little time a little space to repent Imagine that this worldling whom now you must suppose to lie frying in hel flames were dispenced with for a little time to live here again on earth amongst us would but the Lord vouchsafe him one hour of a new triall a minute season of a gracious visitation oh how highly would he prize how eagerly would he apprehend with what infinite watching praying fasting would he improve that short time that he might repent him I know not how effectually this may work an your hearts but I am fully perswaded if any damned creature had but the happinesse to hear this Sermon you should see how his very heart would bleed vvithin him bleed said I nay break and fall asunder in his breast like drops of vvater Oh vvith vvhat inflamed attention vvould he hear and listen vvith vvhat insatiable grasping vvould he lay hold on Christ vvith vvhat streaming tears vvould he vvater his cheeks as if he vvould melt himself like Niobe into a fountain Blessed God! hovv fond are foolish men that never think of this till their time be lost vve that are alive have onely this benefit of opportunity and if vve neglect it a day vvill come vve knovv not hovv soon that vve shall be past it and cannot recover it no not one houre if vve vvould give a thousand ten thousand vvorlds for it What can I say reflect on your selves you that have souls to save you have yet a little time and the time present is that time vvhat then but so use it novv as vvhen you are gone you need not vvith grief vvish you here again Sixthly yet more losse and that is the losse of losses the losse of his soul his riches lands houses friends time and all were nothing to his soul This is that Paragon Peere Rose and Spouse of our well-beloved Christ How many a teare shed he to save it what grones cryes prayers teares and bloud poured he before God that he might redeem it from the jawes of Satan and is this lost notwithstanding all this labour O sweet Jesu what a losse is this thou wast born lived died and that a shamefull death the death of the cross and all this suffering was to save poor souls yet see a soul here lost and the bloud of God though able not effectuall to redeem it Whose heart would not melt into bloud that but knew this misery Suppose you could see the soul of this wretched worldling no sooner had it left the body but immediately was it seized on by infernall fiends now lies it on a bed of fire tortured tormented scourged and scorched in those furious flames there his conscience stings him his sorrow gripes him his pain so handles him that he cryes and roares Woe woe and alas evermore Who now for shadows of short pleasures would incur these sorrows of eternall pains In this world we can weep and wail for a losse of trifles an house a field an Oxe took from us is enough to cruciate us but how shall we bewail the losse of a soul which no sooner plunged into that pit of horrour but it shall feel a punishment without pity misery without mercy sorrow without succour crying without comfort torment without ease a world of mischiefe without all measure or redress Such is the losse of this mans silly soul whilest he was cheering it with an home-bred solace Soul thou hast much goods layd up for many years God whispers in his eares and tells him other newes What of his soul
they enjoy God life and heaven And thus as they march along heaven opens unto them O infinite joy Tell mee O my soul what an happie hour will that be when thou shalt first enter into the gates of heaven when the Blessed Trinitie shall gladly entertain thee and with a Well done good and faithfull servant Matth. 25.21 bid thee Come and enter into thy Masters joy When all the Angels and Archangels shall salute thee when Cherubims and Seraphims shall come to meet thee when all the powers of heaven shall congratulate thy coming and joy for thy arrivall at the Port of peace Here is the end of the Godly the fruits of his end the Reward it self What can I say but live in GODS fear and the LORD reward you nay he will so if you live so for Then he shall reward every Man according to his works And now this Sermon done you see the Court is dissolved Stay but to receive A Writ of review and you shall hear in a word all the news of this Assize from the beginning to the ending What a strange Assize was this where every circumstance was to the wicked so terribly fearfull the Term full of horrour the Judge full of Majestie the Prisoners full of anguish the Triall full of fear the Doom full of grief to the wicked as of comfort to the elect 2 Pet. 3.11 Seeing therefore that all these things are thus what manner of Persons ought ye to be in holy conversation and godlinesse A word of judgement could make Jeremiah weep just Job be afraid Felix to tremble and cannot this usuall sound of the hammers a little mollifie our stony hearts Esay 1.22 how is the gold become drosse and the silver iron we run over reason and tread upon conscience and fling by counsel and go by the word and poste to death but will you not remember that for all these things you must come to judgement Eccles 11.9 Be sure there is a Term for our appearance Then there is a Judge that will sit upon us He. There is a band of Prisoners Every man There is a Bill of Indictment framed according to our works And last of all there is a sentence after which follows the Execution the reward due to us which then he will give us onely now bestow on us those graces of thy Spirit and then O Lord Reward us according to our works AMEN FINIS 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 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 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 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 provided a barn so for the other there is nothing better then binding and burning The Greek word cals them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 onely to follow the Originall they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tares and that of a double derivation the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they hurt the corn wherewith they are joyned the second is 〈◊〉
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 13.22 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 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
Reapers at the generall harvest Vse 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 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 woâ— 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
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 Vse 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 Vse 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 tâ—â— 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 consciâ—â—â—â—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 â— beggar and howsoever I denied thee a 〈◊〉 â—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 sâ—â—â— 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 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
Law exspected of all the faithfull from the beginning of the world and therefore the Apostle concludeth almost all things are by the Law purged with bloud and without shedding of bloud is no remission Heb. 9.22 Heb. 9.22 It is true Christ purged by his death and other his sufferings and yet are all these contained in the shedding of his bloud this bloud is the foundation of true Religion for other foundation can no man lay Wherefore neither was the first Testament ordained without bloud 1 Cor. 3.11 Heb. 9.18 Heb. 9.18 Nor is the new Testament otherwise sealed then with bloud Matth. 26.28 Matth. 26.28 What needs more If the bloud of Buls and of Goates in the old Testament sanctifieth to the purifying of the flesh how much more shall the bloud of Christ in the new Testament purge your Consciences from dead works to serve the living God Heb. 9.13 14. Heb. 9.13 14. O sweet bloud of our Saviour that purgeth our Consciences evacuates our dead works restores us to our God will bring us unto heaven Esay 63.2 But O my Saviour wherefore art thou red in thy apparell and thy garments like him that treadeth in the wine-fat is it thy precious bloud that hath given this hew yes an hew often dipped in the Wine-fat and that we may the better see the colour let us distinguish the times when his Bloud was shed for us Sixe times saith a * Adams Crucifix Modern seven times saith * Bern. de passione Domini cap. 36. Bernard did Christ shed his bloud for us and to reduce them into order the first was at his Circumcision when his name Iesus was given him which was so named of the Angell before he was conceived in the womb Luk. 2.21 Bern. ibid. and was this without Mistery no saith Bernard for by the effusion of his bloud he was to be our Iesus our Saviour Blessed Jesu how ready art thou for the Sacrifice What but eight days old and then to shed thy bloud for the salvation of our souls Maturum hoc Martyrium here is a mature Martyrdome indeed It is a superstition took up with the Aegyptians and Arabians Ambros l. 2. de patriarch Abraham that Circumcision should fright away devils and the Iewes have a conceit not much unlike for when the child is Circumcised one stands by which a vessell full of dust into which they cast the Praepuce the meaning of it is that whereas it was the curse of the Serpent Dust shalt thou eate all the dayes of thy life Gen. 3.14 Pet. Mart loc com class 4. c. 7. Symbol Ruffini Tomo Jeronymi 4. they suppose therefore the Praepuce or fore skin being cast into the dust the Devill by that Covenant eates his own meat and so departs from the child But howsoever they erre of this we are sure that Christ delivered his flesh as a bait to Sathan held him fast with the hook of his Divinity through the shedding of his bloud this bloud was it first shed at his Circumcision and we cannot imagine it a little pain seeing the flesh was cut with a sharp stone which made Zipporah to cry out against Moses Surely a bloudy husband art thou to mee what a love is this that Christ newly born should so early shed his bloud Exod. 4.25 but all was for our sakes for the salvation of our souls You see one vein opened but in his second effusion not one but all the veins in his body fell a bleeding at once and this was at his passion in the garden when as the Evangelist testifies he fell into an agony and his sweat was like drops of bloud trickling down to the ground here is a physick-purgative indeed Luk. 22.44 when all his body evacuates sweat like drops of bloud but what be the pleurisie never so great how strange is the phlebotomy it seems not to consult where the sign lies you see all his body fals at once to sweating and bleeding not is the cure less strange then the physick for we had surfetted and it is he that purgeth we had the fever and it is he that sweats and bleeds for the recovery of our health did you ever hear of such a remedy as this oft-times a bleeding in the head say Physicians is best stop by striking a vein in the foot but here the malady is in the foot and the remedy in the head we silly wretches lay sick of sin and Christ our Saviour purgeth it out by a sweat like drops of bloud trickling down to the ground here is a wonder no violence is offered no labour is sustained he is abroad too in the raw ayr and laid down groveling on the cooler earth or if all this be not enough to keep him from sweating the night is cold so cold that hardier souldiers were fain to have a fire within doors and yet notwithstanding all this he sweats saith the Text how sweats it is not sudor diaphoreticus a thin faint sweat but grumosus of great drops and those so many so violent as they pierce not onely his skin but clothes too trickling down to the ground in great abundance and yet may all this fall within the compasse of a naturall possibility But a sweat of bloud puts all reason to silence yea saith Hilary it is again nature to sweat bloud Contra naturam est sudare sanguinem Hillar l. 10. trinitate and yet howsoever nature stands agast the God of nature goes thus far that in a cold night which naturally draws bloud inwards he sweats without heat and bleeds without a wound See all his body is besprinckled with a Crimson dew the very veins and pores not waiting the tormentors fury pour out a showr of bloud upon the suddain foul sin that could not be clensed save onely by such a bath what must our surfets be thus sweat out by our Saviour Yes saith Bernard we sin and our Saviour weeps for it Bern. in ramis Palmarum serm 3. not onely with his eyes but with all the parts of his bodie and why so but to this end That the whole body of his Church might be purged with the tears of his whole body Come then ye sons of Adam and see your Redeemer in this heavie case if such as be kind and loving are wont when they come to visit their friends in death or danger to observe their countenance to consider their colour and other accidents of their bodies tell me ye that in your Contemplations behold the face of your Saviour What think you when you see in him such wonderfull strange and deadly signes our sweat howsoever caused is most usuall in the face or forehead but our Saviour sweats in all his bodie and how then was that face of his disfigured when it stood all on dros and the drops not of a watrie sweat but of scarlet bloud O my heart how canst thou but rend into a thousand pieces O