THese words, beloved in our Lord and Saviour Iesus Christ, contain the Parable, or rather the History (as I humbly conceive) of the rich Glutton and poor Lazarus. In the words, we have first in general the life and death both of the rich man and the beggar, with the condition of them both in the life to come: But more particularly in the thrée first verses, we finde recor­ded for our instruction, the lives first of the rich Glutton, and then of poor Lazarus. In the following verses, we have the death first of the Beggar, and secondly of the rich Glutton, with the different condition of them both after death.

To begin with the first, the life of the rich man, and this we finde recorded [Page]in the 19. verse, There was a certain rich man which was clothed in purple and fine linnen, and fared sumptuously every day. In the life of the rich man we have three particulars very consider­able:

First, he is here prescribed by his riches: There was a certain rich man. The Spirit of God here takes no more notice of the rich mans name, neither of the place where he lives; from whence we may take notice, that God regards not those whom the world possibly may greatly honour: many men perhaps might honour this mans name, by affixing unto it the empty title of Worshipful, or Honourable; but those that despise God shall be light­ly esteemed, saith Solomon in that excel­lent Book called the Proverbs. God can blot out the names of wicked men as well out of the Book of this life, as out of the life to come: yea, many times he maketh both the names and estates of wicked men to rot and stink in this world, well then may he punish their souls in the world to come. The memory of the just (saith Solomon) is [Page]blessed, but the name of the wicked shall rot. God will not have the name of wicked men to be mentioned but with shame and disgrace to them, as for ex­ample, Jeroboam, and this character followeth, who made Israel to sin; but the righteous shall be had in everlasting remembrance, and the desire of the wic­ked shall perish, Psalm 112.6. It is the great desire (I know) of the wicked that their names should continue for ever, and for this purpopose, they call their Houses and Lands by their owne names; but the very desire of these men shall perish. But I procéed.

In the second place, where the rich man is described by his apparel, and that is said to be purple and fine lin­nen, which signifies not onely the greatness of his riches, but the eminen­cy of his person and place in the world, namely, that he was some Ruler among the Iewes. Purple clothing ye know in the ornament of Kings and great ones of the world, and they that wear fine linnen are in Kings houses; that is, they are either Kings themselves, or else great Officers under Kings, [Page]from whence we may observe, that Greatness and Honour, riches and gorgeous apparel, commends us not to God; it is not all the riches in the world that can save a soul, it is onely grace that commends us to God: God can see a pure heart and a gracious soul though they be clothed in rags; for God judgeth not as men judgeth, according to outward experience, no, he seeth many a rotten graceless soul under scarlet gowns and purple robes. Among all the Kings of Israel there was not one gracious, and among the Kings of Judah, onely one good Josiah that walked before the Lord with a perfect heart. It is true, there was Asa, and Amaziah, and Hezekiah, that the Text describes as imperfect in some things; but of Josiah it is said of him, He did that which was right in the sight of the Lord, and walked in all the wayes of David his father, and turned not aside to the right hand or to the left. That of the Apostle, 1 Cor. 1.26. doth fully confirm this truth; Not many wise men, not many after the flesh, not many mighty, not many noble are called.

Thirdly, We have the description of this rich Glutton by his fare, and [...]hat not onely barely described, but al­so amplified here by the Spirit of God; He fared sumptuously every day. It was not now and then, but every day; day after day: if he had done it but now and then, it might have béen lawful; for God doth not onely give the Crea­tures for our use, but also for our de­light, and moderate feasting may be lawful; yet by the way, that is a good caution of our blessed Saviour in the 14. Chapter of St. Lukes Gospel and the 13. Verse, When thou makest a feast, call the poor, the lame, and the blinde, and thou shalt be blessed. God invites the poor and feasts the poor with the riches of his house, but the rich he sends them empty away. They are full, and so have no need of Gods bounty: God filleth onely the hungry with the good things of grace and glo­ry; they that are alwayes feasting, are certainly alwayes full, but when thou makest a feast, remember the poor, they may have need of thy bounty. Every one almost will feast the rich, but [Page] blessed is he that considereth the poor and needy.

This rich Glutton never grieved to spend thousands and ten thousands up­on his own base rotten stinking car­kass, but he never remembred Lazarus at his gate; he grudged to spare him that which he so plentifully left to his Dogs, not so much as a crumb for La­zarus. Not unlike to this rich Glutton are many wicked wretches in these our dayes, whom God hath loaded with this rich clay; they can drink wine in bowls, but they regard not the afflictions of Joseph. How many thousands doe some rich Cormorants spend lavishly in feasting, who have not a brass-far­thing to spare for the poor; but let rich men remember the time is com­ing, if they repent not, when they may be in as much want of a drop of water, as the poorest man ever was of a crumb of bread.

Having done now with the rich mans life, I come to give you the life of the poor man; and this we have in the 20. and 21. verses very sweetly re­corded. In the first place, as the other [Page]was described by his riches, so on the contrary he is here described by his po­verty. He was not onely poor and [...]ow in the world, but even so poor that [...]e went a begging, the more shame for [...]he rich Glutton, that had enough to [...]upply him. Dives might have spared that from his Dogs which might have kept poor Lazarus from begging; from whence we may observe, that begging [...]s not unlawful in case of necessity, [...]hough it be a shame for such a flourish­ing Nation as this is, which so much [...]bounds with plenty, and wherein [...]here is so much spent in superfluity and wickedness, to suffer any to go a begging; yet it is not a shame for any [...]o beg from door to door when necessity requires. It is rather a shame for the [...]ich who have such plenty that they do not relieve the poor, and so keep them [...]rom begging; but it is no shame for [...] man to beg when he is in want. Rich [...]en should visit those that are poor and [...]eedy, it is their duty so to do, and they [...]hall be punished that do it not: the [...]erciful shall obtain mercy.

See the sad doom of those who starve [Page] [...] [Page] [...] [Page]the poor, and do not relieve them, i [...] the 25. of St. Matthew: unmercifu [...] men do not onely slight the poor, but i [...] slighting of them, they also slight Christ; In as much as ye did it not t [...] the poor, you did it not to me. In sta [...] ­ving the poor you starve Christ, a [...] much as in you lies; and Christ wi [...] say to such unmerciful men at the la [...] day, Go ye cursed into everlasting fi [...] prepared for the Devil and his angels: came a begging to your doors many time in my poor members, and ye re­lieved me not: You let my poor mem­bers cry and call to you for Bread Bread, for the Lords sake, and yo [...] gave it them not; you stopped you [...] ears at the cry of the poor, and no [...] though you cry never so loud, you shal [...] not be heard. Whoso stoppeth his ea [...] at the cry of the poor, (saith Solomon Prov. 21.13.) he also shall cry, and no [...] be heard. They that will not hear th [...] poor when they beg for bread, Go [...] will not hear them when they beg fo [...] water: and for certain, they that wi [...] not give a crumb, shall be denied drop.

He that wants mercy, of mercy shall miss, But he shall have mercy that merciful is. But I have written of this subject in another Book, called, The Charitable Christian. I procéed.

Secondly, We have the poor man here described by his name; There was a certaine beggar named Lazarus: al­though Dives regarded him not, yet God has him in remembrance. God knows his servants by their names, yea, God records the very names of his servants though never so poor, he takes notice of them by their very names. As for men, they know the men of the world by their names, and by their ho­nours, but God blots their names out of his remembrance; but the name of the upright shall be bad in everlasting remembrance: and this should comfort those that are godly in all their wants, God knows both their names and their wants.

Thirdly, the poor man is described by the place where he lay, namely, at the rich mans gate. Had he been rit [...], he should have been received into his palace, and richly entertained at his [Page]table; but being poor and miserable, he is onely laid at his gate. Wicked men will let those lie at their gates whom God will receive into his par­lour, they are ashamed that such poor men as Lazarus should once come with­in their gates: rich men shut their gates against the poor, and God will shut the gates of Heaven one day a­gainst them.

And then fourthly, The poor man is here set forth by his misery; he is not onely poor, but also full of sores; so full of sores, that he is not able to go or stand without crutches; he is laid at the rich mans gate, and there he lies, but neither his want nor his sores are regarded by the rich man. His warm clothing and his sumptuous fare made him senseless of the poverty and sores of poor Lazarus; the full belly and the warm clothing of those that are rich, makes them regardless of the wants of the poor. The rich doth not know what a hungry belly means; they that are well clothed, do not consider the nakedness and want of others. If we did rightly consider it, our fulness [Page]should provoke us to regard and supply those which want; there is no love of God in that man who sées the poor in want, and will not relieve them when he hath wherewith to do it. And thus much of the life of the poor man, hun­gry, cold, naked, full of sores, and ex­céeding miserable as to this life.

From whence observe, God suffers his poor people oftentimes to be in great misery; they who shall for ever be clothed with glory, honour, and im­mortality with Christ, may want cloathing for their backs in this world; they who for ever shall be clothed with robes, yea the robes of Christ, may have nothing but rags to put on in this world; they that shall be filled with the glory of Christ in Heaven, may want bread to eat here below; they who shall know no want hereafter, may want bread to eat here: this was the condi­tion of our blessed Saviour himself, he had not so much as a hole to lay his head in, not a Cradle to lye in when he was born; he who was the bread of life wanted bread to eat in this life: he was a man of sorrows, augmented with [Page]grief, con [...]emned, and scorned by the world; he who was Lord both of hea­ven and earth, had not so much as a hole to put his head in when he was upon earth. Lazarus who is now in Abrahams bosom was laid at the rich mans gate, and he who was then full of sores, now knows no sorrow: he hath all tears now wiped away from from his eyes, who might have cryed his eyes out for bread at the rich mans gate; they that know no want in the world to come, may know no­thing but want in this world.

In the next place, as an addition to the lives of them both, we have the poor mans humility, and the rich mans cru­elty; and this is first set forth by the smallness of that which Lazarus desired, onely a few crumbs; he did not come to Dives to beg, any of his Lands or Lordships, neither any of his messes or costly dishes; had Lazarus desired any of these, he might have denied him as too hold: You know we have a common Proverb amongst us, that Beggars must not be chusers; and its not more common then true, they that are truly poor will be thankful for the least [Page]crumb, for the smallest gift: Lazarus desired onely to be fed with the crumbs that fell from his table, not his dain­ties. And then secondly, the rich mans cruelty is here condemned by the com­passion of his dogs; Dives regarded neither his hunger nor his sores, but the d [...]gs they pittied his wounds, they came and licked his sores, they did what they could to ease his pains; those cruel creatures, whose natures are so fierce and cruel, and apt to bite and devour, they forget their wonted cruelty, and as much as in them lyes labour to heal or ease the poor mans sores. Its not im­probable, but that the dogs were let loose purposely to affrighten Lazarus from his gate, or else to devour him; rich Gluttons usually kéep such fierce and devouring creatures purposely to kéep or frighten the poor from their gates, but God can restrain the rage of the fiercest creatures to preserve his people; he can shut the mouths of Li­ons, that they devour not Daniel; he can cause the Dogs, contrary to their natures, to lick the sores of Lazarus.

In the next place we come to give [Page]you the deaths both of the beggar and the rich man; And it came to pass, that the beggar died: God hath now given him a writ of ease from all his sores; no more sorrow nor pain now, no more hunger, nor cold, nor nakedness, God hath released the poor man out of all his miseries.

From whence we may observe, that death to the godly is a blessed privi­ledge, it puts an end to all their woes, though heaviness may endure for a night, yet joy comes in the morning; though poverty, losses, and disgraces, and all kinde of outward afflictions may attend Gods people in this life, yet when death comes there's an end of all these. In a word, death is the best friend a childe of God hath next to Iesus Christ; it doth not onely deliver them from their sorrow, but it trans­lates them to their joyes; it is the messenger of God their heavenly Fa­ther, who comes onely to call them home to their Fathers house, to inhe­rit those everlasting joyes, which God hath prepared for them to all eternity, Lazarus was not onely released from his [Page]sorrows by death, but he is carried by the Angels into Abrahams bosom; death takes him from the woes of this world, and the Angels they transport him to everlasting glory in the world to come. God hath released Lazarus from all his miseries.

But what becomes of the Glutton? The rich man also died, and was buried: From whence we may observe, that neither riches nor honours can prevent death; he knocks as well at the Court as at the Cottage; he regards Scarlet Gowns and Purple Robes no more then he doth the poorest beggars rags; death deprives men of all their ho­nours and riches; the rich fool in the Gospel he sings a requiem to his soul, and this very night death comes, and then whose are all these. 'Tis neither Purple Robes nor sumptuous Apparel that can prevent death; God cuts off wicked men in the midst of their mirth and jollity; in the grave there is no difference between the poor and the rich, the worms may be finde better fare upon the fat Carkasses of rich Gluttons, then of the poor. Well, [Page]the rich man he dyed also, what be­comes of him afterwards, his body that is honourably buried by his friends; I, but what becomes of his soul? that you read is hurried into hell; he is huried, and in hell he lift up his eyes.

From whence we may observe, That the Lord Iesus Christ doth hereby signi­fie, that men are naturally unwilling to see or take notice of their sad state, I say by nature; but though now they are willingly ignorant; yet in Hell they shall lift up their eyes. That is, in Hell they shall see and understand their miserable condition; and therefore to these words. In Hell he lift up his eyes, he added, being in torment. As if he had said, Though once they shut their eyes, though once they were willingly ignorant; yet when they depart into Hell, they shall be so miserably hand­led and tormented, that they shall be forced to lift up their eyes. For while men live in this world, and are in a natural state, they will have a good conceit of themselves, and of their condition; they will conclude that they [Page]are Christians, and their state to be as good as the best; they will conclude they have faith, the spirit, good hope, and an interest in the Lord Iesus Christ: but then, when they drop into Hell, and lift up their eyes there, and behold, first their soul to be in extream torments; their dwelling to be the bottomless pit; their company thou­sands of damned souls; also the innu­merable company of Devils, and the hot scalding vengeance of God; not onely to drop, but to fall very violently upon them; then they will begin to be awakened, who all their life time were in a dead sleep. I say, when this comes to pass, as it will, then in hell they shall lift up their eyes; in the midst of torments they shall lift up their eyes.

Again, you may observe from these words. And in hell he lift up his eyes be­ing in torment. That the time of the un­godly mens smarting for their sins, will be in torments of hell. Now here I am put to a stand, when I consider the torments of hell, into which the dam­ned do fall. O unspeakable torments! O endless torments! Now that thy [Page]soul might be made to flée from these t [...] [...]ollerable torments, into which the [...]amned do go. I shall shew you darkly and briefly what are the torments of Hell. First, by the names of it. Se­condly, by the sad state thou wilt be in, if thou comest there. First, the names. It is called a never dying worm. Mark 9. It is called an oven [...]ire hot, Mal. 4.1. It is called a furnace, a fiery fur­nace, Mat. 13. It is called the bottomless pit, the unquenchable fire, fire and brim­stone, hell fire, the lake of fire, devouring fire, everlasting fire, eternal fire, a stream of fire, Rev. 21.

First, one part of thy torments will be this, thou shalt have a full sight of all thy ill-spent life from first to last, though here thou canst sin to day, and forget it by to morrow; yet there thou shalt be made to remember how thou didst sin against God at such a time, and in such a place, for such a thing, and with such an one, which will be an hell unto thee.

2. Thou shalt have the guilt of them all lie heavy on thy soul, not onely the guilt of one or two, but the guilt of [Page]them all together, and there they shall lie in thy soul, as if thy belly were full of pitch, and set on a light fire. Now here men can sometimes think on their sins with delight, but there with unspeak­able torment; for that I understand to be the fire that Christ speaketh of, which shall never be quenched, Mark, while men live here, O how doth the guilt of one sin sometimes crush the soul, it makes a man in such plight, that he is weary of his life, so that he can neither rest at home nor abroad, neither up nor in bed. Nay I do know, that they have been so tormented with the guilt of one sinful thought, that they have béen even at their wits end. But now when thou comest into hell, and hast not onely one or two, or an hundred sine with the guilt of them all on thy soul and body; but all the sins that ever thou didst commit since thou camest into the world, all together clapt on thy con­science at one time, as one should clap a red hot iron to thy breasts, and there to continue to all eternity, this is mi­serable.

3. Again, then thou shalt have brought [Page]to thy remembrance the slighting of the Gospel of Christ; here now thou shalt consider how willing Christ was to come into the world to save sinners, and for what a trifle thou didst reject him. This is plainly held forth in Isa. 28. where speaking of the Lord Iesus Christ the foundation of salvation, ver. 16. he saith of them that reject the Gospel, that when the overflowing scourge doth pass through the earth, (which I understand to be at the end of the world) then saith he, It shall take you morning by morning, by day adn by night shall it pass over you; that is, continu­ally without any intermission. Now these are the words I aim at, where he saith, And shall be a vexation onely to hear the report. A vexation, that is, a torment, or a great part of hell onely to understand the report, that is, to un­derstand the good tidings that came in­to the world by Christs death for poor sinners, and you will finde this to be verily the minde of the Spirit, if you compare it with Isa. 53.1. where he speaks of mens turning their backs upon the tenders of Gods grace in the [Page]Gospel, he saith, Who hath believed our report, or the Gospel declared by us? Now this will be a torment to the un­godly, when they shall understand the goodness of God was so great, that he even sent his Son out of his bosom to dye for sinners, and yet that they should be so foolish, as to put him off from one time to another; that they should be so foolish as to lose heaven, and Christ, and eternal life in glory, for the society of a company of Drunkards; that they should lose their souls for a little sport, for this world, for a strumpet, for that which is lighter then vanity, and no­thing. I say, this will be a very great torment unto thee.

4. Another part of thy torment will be this, thou shalt see thy friends, thy acquaintance, thy neighbours; nay, it may be thy father, thy mother, thy wife, thy husband, thy children, thy brother, thy sister, with others in the kingdom of heaven, and thy self thrust out. And this is that, that Christ told the Iews would befall them in Luke 13.28. There shall be weeping, &c. when you shall see Abraham (your Father) and Isaac, and [Page]Jacob, (together with your Brethren) the Prophets in the Kingdom of Heaven, and your selves thrust out. Nay, saith he, There shall come from the East, and from the West, that is, those that thou didst never see in all thy life before, and shall sit down with thy friends, and thy neighbours, thy wife, and thy children in the Kingdom of Heaven, and thou for thy sins and disobedience shalt be shut, nay, thrust out. O wonderful tor­ment.

5. Again, thou shalt have none but a company of damned souls, with an in­numerable company of huge devils to kéep company with thee. While thou art in this world, the very thoughts of the devils appearing to thee, makes thy flesh to tremble, and thine hair ready to stand upright on thy head. But O what wilt thou do, when not onely the suppo­sition of the devils appearing, but the real society of all the devils in hell to be with thee howling and roaring, s [...]eching and yelling in such a hideous manner, that thou wilt be even at thy with end, and be ready to run stark mad again for anguish and torment.

6. Again, that thou mightest be tor­mented to purpose, the mighty God of heaven will lay as great wrath and ven­geance upon thee, as ever he can, by the might of his glorious power. As I said before; Thou shalt have his wrath not by drops, no. but by whole showres shall it come thunder, thunder upon thy body and soul so fast, and so thick, that thou shalt be tormented out of measure. And so saith the Scripture, 2 Thes. 1.9. speaking of the wicked. Who shall be pu­nished with everlasting destruction from the presence of the Lord, and from the glo­ry of his power, when the Saints shall be admiring his goodness and glory.

Again, this thou shalt have, as I said before, without and intermission, thou shalt not have any ease so long as while am n may turn himself round: thou shalt have it alwayes every hour, day and night: for their worm never dyes, but alwayes gnaws, and their fire is never quenched. As it is written in Mark 9.

7. Again, in this condition thou must be for ever, and that is as sad as all the rest. For if a man were have all his [Page]sins laid to his charge, and communion with the devils, and as much wrath as the great God of heaven can inflict up­on them. I say, if it were but for a time, even ten thousand years, if then it might have an end, there would be ground of comfort, and hopes of deli­verance; but here is thy misery, this is thy state for ever, here thou must be for ever: when thou lookest about thee, and séest what an innumerable company of howling devils thou art amongst, thou shalt think this again, this is my portion for ever. When thou hast béen in he [...]l so many thousand years as there are stars in the firmament, or drops in the sea, or sands on the sea shore, yet thou hast to lye there for ever. O this one word, ever, how will it torment thy soul. O friends, I have only gi­ven a very short touch of the torments of hell. O! I am set, I am set, and am not able to utter what my minde con­ceives of the torments of hell. Yet this let me say to thee, accept of Gods mercy, through our Lord Iesus Christ, lest thou feel that with thy conscience, which I cannot express with my [Page]tongue, and say, I am sorely tormented in this flame. And seeth Abraham afar off, and Lazarus in his bosome.

When the damned are in this pittiful state, surrounded with fears, with ter­rors, with torment and vengeance; one thing they shall have, which is this, they shall sée the happy and blessed state of Gods children: he séeth Abraham afar off, and Lazarus in his bosome, which, as I said before, is the happy state of the Saints, when this life is ended. This now shall be so far from being an ease unto them, that it shall most wonderfully aggravate or height­en their torment, as I said before. There shall be weeping, or cause of la­mentation, when they shall see Abraham, and Isaac, and Jacob in the Kingdom of Heaven, and themselves thrust out.

2. Observe, those that die in their sins are far from going to Heaven. He séeth Abraham afar off, and Lazarus in his bosome. And indeed it is just with God to deal with them that die in their sins, according to what they have done; and to make them who are far from righteousness now, to stand far from [Page]Heaven to all eternity. Hearken to this ye stout hearted, that are far from righte­ousness, and you that are resolved to go on in your sins; when you die, you will be far from Heaven; you will sée Laza­rus, but it will be afar off. Again, he seeth Abraham afar off, and Lazarus in his bosome. These are some of the things that the damned do behold, so soon as they come into torment. Mark, And he seeth Lazarus in Abrahams bosome. Laza­rus, who was he? Why, even he that was so slighted, so disregarded, so unto dervalu [...]d by this ungodly one while he was in the world; he séeth Lazarus in his bosome.

From whence observe, that those who live and dye the enemies of the Saints of God; let them be never so great or stout; let them hear never so much sway while they are in the world; let them brag and boast never so much while they are here, they shall in spight of their teeths see the Saints, yea, the poor Saints, even the Lazarus's, or the ragged ones that belong to Iesus, to be in a better condition then them­selves. O who do you think was in the [Page]best condition, or who do you think saw themselves in the best condition, he that was in Hell, or he that was in Hea­ven? He that was in darkness, or he that was in light? He that was in everlasting joy, or he that was in ever­lasting torments? The one with God, Christ, Saints, and Angels; the other in tormenting flames, under the curse of Gods eternal hatred, with the devils and their angels, together with an in­numerable company of howling, roar­ing, cursing, ever burning reprobates. Certainly this observation will be ea­ [...]ly proved to be true here in this world by him that looks upon it with an un­derstanding heart, and will clear it self to be true in the world to come, by such as shall go either to heaven or to hell.

2. The second observation from these words, And seeth Abraham afar off, and Lazarus in his bosome, is this, [...]hey that are the persecutours of the [...]aints of the Lord now in this world, [...]all see the Lords persecuted ones, to [...] they that are so highly esteemed by [...]he Lord, as to sit, or to be in Abrahams [...]som, (in everlasting glory) though [Page]they, the enemies to the Children of God, and the practice of the Saints, did so lightly esteem them, that they scorn to let them gather up the dogs meat that falls under their table; this is al­so verified and held forth plainly by this Parable. And therefore be not grieved, O you that are the tempted, persecuted, afflicted, sighing, praying Saints of the Lord, though your adver­saries look upon you now with a dis­dainful, surly, rugged, proud, and haughty countenance, yet the time shall come, when they shall see you in Abra­hams bosome.

And then shall they cry to think, that Lazarus, whom once they slighted, must be of them that must sit with Christ it junge, or together with Christ, to pas­ [...] sentence of condemnation on their souls for ever and ever and ever, 1 Cor 6.2, 3. And also, that when the judge­ment is over, and others are taken in to the everlasting Kingdom of Glory then thou must depart back again [...] that [...] of darkness, from whe [...] than camest out, (to appear before th [...] terrible Tribunal) where thou shalt [Page]tormented so long as eternity lasts, without the least intermission or ease. How sayest thou, O than [...], proud, swearing, lying, [...]godly wretch, whether this be to be slighted, and made a mock at. And again, tell me now, if it be not better to leave sin, and to close in with Christ Iesus, notwithstanding that reproach thou shalt meet with for so doing; then to live a little while in this world in pleasures, and see [...]ing thy lusts, in neglecting the welfa [...]e of thy soul, and refusing to be justified by Iesus, and in a moment to drop down into Hell, and so cry? O consider, I say, consider betimes, and put not off the tenders of the Grace of our Lord Iesus Christ, lest you lift up your eyes in Hell, and cry for anguisly of spirit, as Dives did.

For you see here God sends Dives his body, his rotten Carkass to his friends, but the [...] he takes possession of his soul; but on the contrary, no mourning for Lazarus [...] is taken for his fu­neral; his Carkass it may be is it [...] ­bled into some [...]o [...]e other [...] but Laza­rus's soul that's in Glory. Many [...] [Page]Carkasses may be honourably buried, whose Soul shall be everlastingly damned.

From the words thus briefly opened, let me give you two or thrée observati­ons.

In the first place then I observe from hence, that there is both a Heaven and a Hell, a place of joy, and a place of torment in the world to come.

Secondly, I observe from hence, that the Souls of the godly so soon as they are separated from their bodies are received into glory.

Thirdly, I observe from hence then, that the Souls of wicked man when they dye are immediately sent to Hell, when wicked men dye, the Devil pre­sently claims their souls; the breath is no sooner gone, but the Soul is in Hell.

These three Points of Doctrine I shall first prove unto you from Scri­tpure evidence, and shew you that it is so; and then in the second place, I shall endeavour to improve them, by way of Vse and Application, for the [Page]spiritual improvement of your preci­ous and immortal souls. And the first Point to be proved is this, that there is both a Heaven and a Hell; in hand­ling of which, I shall first shew you that it is so, that there is both a Hea­ven and a Hell: And secondly, what this Heaven and Hell is. That there is both a Heaven and a Hell, is a truth be­lieved in all ages, denied by none but Atheists, and such as deny God; and they that dare deny this truth, will not dare also to deny God himself. The truth of this Point is so clear, that it néeds no proof, it being as clear as the Sun at Noonday, so that he that runs may read it; the Text it self doth clearly prove this truth, Dives being in Hell sees Lazarus in Abrahams bosome: Dives he never minded Hell so as to prevent it, but Dives he now findes a Hell, so as never to escape it.

That there is a Hell, see that place in Psalm 9.17. The wicked shall be turn­ed into hell, and all the Nations that for­get God. It is better (saith our Saviour in Matthew 5.30.) to lose one eye, ra­ther then our whole body should enter in­to [Page]hell. That of our Saviour in the 10. of Matthew and the 28. verse, is a clear proof of this Point, Fear not him which can kill the body, but is not able to kill the soul, but rather fear him that is able to destroy both soul and body in hell; which clearly proves that there is a Hell, wherein both soul and body shall be destroyed.

Secondly, that there is a Heaven, a place of Glory for the Saints in the world to come, you may sée if you con­sider these following Scriptures, Psal. 58.11. Verily there is a reward for the righteous: And this was that which did put Moses upon chusing Christ; the Text saith, Heb. 11.26. He had re­spect to the recompence of reward. Psal. 37.24. Thou shalt guide me with thy counsel, (saith David) and afterward re­ceive me to glory. This made the belie­ving Hebrews, Heb. 10.34. rejoyce in having their go [...]ds spo [...]ed and taken away: the Apostle saith, they knew in themselves that they had in Heaven a bet­ter and a more induring substance. We know, saith the Apostle, 2 Cor. 5.1. that if our earthly house of this tabernacle [Page]were dissolved, we have a building of God, an house not made with hands, eter­nal in the heavens. Rejoyce (saith our Saviour) and leap for joy, for behold your reward is great in Heaven, Luke 6.24. Sell all (saith our Saviour) and give to the poor, and thou shalt have treasure in Heaven. Luke 18.22. This day, saith our Saviour to the Penitent Thief, shalt thou be with me in Paradice, Luke 23.43. and Chap. 24.51. our Saviour af­ter his Resurrection is there said to be carried up into Heaven. So in the 16. of Mark our Saviour being risen, and appearing to his Discip [...]e [...], [...] said in the 19. v [...]se. After he had spoken [...] them, he was received up into heaven, and sate at the right hand of God. Consider these Scriptures, and surely thou wil [...] believe that there is both a Heaven and a Hell.

Now what this Heaven is, I shall endeavour to declare unto you, but had I the tongue of men and Angels, it were not possible for me fully to de­clare unto you the glory thereof; for as the Apostle saith excellently, Eye hath not seen, nor ear heard, neither hath i [...] [Page]entered into the heart of man to conceive the things which God hath prepared for them that love him, 1 Cor. 2.9. If all the stars in the firmament of heaven were all Suns, (saith a godly man now in glory) they would be but a dark sha­dow to the glory of heaven, and there­fore its reserved for eternity to be known. But to give you a little glimpse of this glory, and I shall but shew you as it were the out-side of your Fa­thers house, the inside, or rather the perfection of all you shall know when you come to the enjoyment of it.

And this I shall briefly shew.

• 1. Negatively.
• 2. Comparatively, and
• 3. Positively.

And for the negative part of this glory, there shall be no evil, the Saints in Heaven shall be freed from all evil, from sin, and that's the greatest evil; yea, the evil of evils: the people of God in Heaven shall be freed from all hardness of heart, blind­ness of minde, [...]u [...]ness of spirit; there they shall serve God freely and fully; and as they shall be freed from the evil of sin, so they shall be delivered from all possibility of sinning, which is [Page]when the happiness of God himself.

1. In Heaven there shall be no sor­row, sorrow shall there flee away; and although through many tribulations we must enter into Heaven, yet in Heaven there shall be no tribulation, nor sor­row; there all tears shall be wiped away from our eyes; and there shall be no more death, nor sorrow, nor pain; no sickness in heaven, no deformity, nor crookedness in glory, no consum­ptions nor decaying of our bodies, no persecutions nor oppressions; there in Heaven the Saints shall be beyond the reach of the Devil and all his in­struments; in this world the Saints meet with troubles, and griefs, and persecutions, and distresses, but in the world to come, in Heaven, they shall be done away.

2. For the Comparative part of this glory.

• 1. It is infinitely more then what we have here; here we know but in part, but in Heaven we shall know as we are known: We shall be like God, and we shall see him as he is, 1 John. 3.2.
• 2. Its beyond the happiness of Adam in Paradice; in Paradice Adams body [Page]was but mortal, but in Heaven the bodies of the Saints are all immortal; for Christ will change our vile bodies, and make them like unto his glorious bo­dy, Phil. 3.21.
• 3. The glory of the Saints in heaven shall be beyond the glory of all the most glorious An­gels, for they are more nearly united to Christ, they are the friends, the brethren of Christ, co-heirs with Christ, they shall be made one with Christ, John 17.23.

Christ took not on him the nature of Angels, Unto which of the Angels said he at any time, thou art my Son, Heb. 1.5.

3. For the positive part of the glo­ry of Heaven, and this you may see in these particulars.

First, In heaven there shall b [...] perfection of their nature, our body shall then be made like the glorious body of Christ, every soul shall then have one incorruptible body, there shall be no more death, there shall be a per­fection of soul and body.

Secondly, they shall possess and enjoy the Kingdom of Heaven, even the hea­ven of heavens, they shall be lifted u [...] [Page]above the spangled firmament which is [...]t the lower pa [...]ement of our Fa­vors h [...]use: and this should comfort such of Gods people, as (with poor La­zarus) have [...] possessions here, they shall possess heavens and [...] all the glory thereof, which is better then the enjoyment of all the world, [...] the glo­ry of Heaven is eternal.

Thirdly, They shall [...]j [...]y God him­self, which shall be the glory of all; for [...]as one saith sweetly. Heaven would [...]he no Heaven, were it not for the pre­sence of God; In thy presence is light, and at thy right hand are pleasures for evermore: and this must needs fill our soul with glory, for the presence of God fills Heaven with Glory. O what a glorious being shall the Saints have in glory, when God himself shall be their glory; for they shall have [...]on and communion with God, and Christ, Saints and Angels so to all eternity.

Thus much briefly of the glory of Heaven. The next thing I have to do, is briefly to inform you what Hell is. And in the first place, it's a place of darkness, even utter darkness, a [Page]place of pain and sorrow, of endless an [...] easeless woe, as you may clearly se [...] by the words of the Text, I am tormen­ted in this flame, saith Dives; there's no coming from thence, out of Hel [...] there's no redemption; its called i [...] Scripture a lake which burneth with fire and brimstone, Rev. 20.14, 15. So that dreadful place in Rev. 21.8. the fearful unbelieving, abominable murderer whore mongers, sorcerers, idolaters, and all ly an [...] shall have their part in the lake which burneth with fire and brimstone, a place of everlasting darkness, where th [...] Devils are bound in chains, Jude 6. [...] place of everlasting woe. Sée the dread­ful sentence against the wicked, at the great day, Depart from the ye cur­sed into everlasting fire, prepared for the devil and his angels, Mat. 25.4. The tor­ments of hell as they are easeless, so they are endless, when the damned in hell have undergone the wrath of God ten thousand times then thousand mil­lions of years, they shall be as far from having an end as they were at the first: it was an excellent comparison which I have heard from a godly and [Page]learned Divine, speaking of the ever­ [...]asting torments of Hell. If (saith he) [...] barn or some other great place should [...]e filled top full of the purest wheat, and a bird should come once every thou­ [...]and years and fetch away a corn, there might at last be an end of all, the barn might at last be emptied; but as for [...]he torments of hell they have no end; [...]en thousand times ten thousand mil­ [...]ions of dayes doth not at all shorten [...]he misery and torments of the damned. Consider this all you that are ungodly, [...]est living and dying in your sins, ye also come to this place of torment.