Angels on both sides waiting whether of them should have the prey now alas then wouldst thou say The soul to depart from the body were a thing intollerable to continue still therein were a thing impossible and to deferre this departure any longer supposing this hour thy last hour no Physick could prevail it were a thing unavoydable what then would thy poor soul do thus invironed with so many straights O fond fools of Adams sinne that neglect the time till this terrible passage how much wouldst thou give if thus it were for an hours repentance at what rate wouldst thou value a dayes contrition worlds are worthlesse in respect of a little respite a short truce would seem more precious then the Treasures of Empires nothing would then be so much esteemed as a trice of time which before by moneths and years thou lavishly mis-spent Think on thy sinns nay thou couldst not choose but think Satan would write them on the curtains of thy bed and thy agashed eyes would be forced to look upon them there wouldst thou see thousands committed not one confessed or throughly repented then too late thou wouldst begin to wish O had I lead a better life and were it to begin again O then how would I fast and pray how repent how live Certainly certainly if thou goest on in sinne thus would be thy departure thy carkass lying cold among the stones of the pit and thy soul by the weight of sinne irrecoverably sinking into the bottome of that bottomless burning lake Vse 2 But to prevent this evil take this use of advice for thy farwell whilest yet thy life lasteth whilest yet the Lord gives thee a gracious day of visitation ply ply all those blessed means of salvation as prayer and conference and meditation and Sermons and Sacraments and fastings and watchings and patience and faith and a good conscience in a word so live that when this day or night of death comes thou mayest then stand firm and sure as yet thou art in the way of a transitory life as yet thou art not entred into the confines of Eternitie if now therefore thou wilt walk in the holy path if now thou wilt stand out against any sin whatsoever if now thou wilt take on thee the yoke of our Saviour Christ if now thou wilt associate thy self to that sect and brotherhood that is every where spoken against if now thou wilt direct thy words to the glorifying of God and to give grace unto the hearers if now thou wilt delight in the word the wayes the Saints the services of God if now thou wilt never turn again unto folly or to thy trade of sin though Satan set upon thee with his baits and allurements to detain thee in his bondage but by one darling delight Psal 116.15 one minion-sin then I dare assure thee dear right dear would be thy death in the sight of the Lord with joy and triumph wouldst thou passe through all the terrours of death with singing and rejoycing would thy soul be received into those sacred mansions above O happy soul if this be thy case O happy night or day vvhensoever the nevvs comes that then must thy soul be taken from thee You may think it now high time that we bid this far-wel-funerall Text adieu then for conclusion let every word be thy warning Lest this be thy time provide for this and everie time 1. Thess 5.6 lest the night be dreadfull Do not sleep as do other but watch and be sober lest thy soul should suffer desire the sufferings of thy God to satisfie lest death require it of thee by foree offer it up to God with a cheerfull devotion and lest this of thee be fearfull who hast lived in sin correct these courses amend your wayes and the blessing of God be with thee all thy life at the hour of death now henceforth and for ever AMEN FINIS Doomes-day MATTH 16.27 Then shall he reward every man according to his works THe dependance of this Text is limited in few lines and that your eyes wander no further then this verse therein is kept a generall Assize the Judge Officers Prisoners stand in array the Judge is God and the Son of man the Officers Angels and they are his Angels the Prisoners men and because of the Gaol-delivery every man If you will have all together you have a Iudge his circuit his habit his attendants his judgments a Iudge the Son of man his circuit he shall come his habit in the glory of his Father his attendants with his Angels what now remains but the execution of justice then without more adoe see the Text and you see all the scales in his hande our works in the scales the reward for our works of just weight each to other Then hee shall reward every man according to his works This Text gives us the proceeding of Doomes-day which is the last day the last Sessions the last Assize that must be kept on earth or is decreed in heaven if you exspect Sheriffs or Judges Plaintiffs or Prisoners all are in this verse some in each word Then is times Trumpet that proclaims their coming Hee is the Judge that examins all our lives Reward is the doom that proceeds from him in his Throne Man is the malefactour every man stands before him as a prisoner Works are the inditements and according to our works must go the triall howsoever we have done good or evill Give me yet leave this Judge sits on trials as well as prisoners it is an high Court of appeal where Plaintiffs Counsellors Judges all must appear and answer would you learn the proceedings there is the Term Then the Judge hee the sentence shall reward the parties very man the triall it self which you may finde in all to be just and legall every man his rewards according to his works We have opened the Text and now you shall have the hearing Then THen when the answer is Negative Positive First Negative Then not on a sudden or at least not at this present This life is no time to receive rewards the rain and Sun pleasure both the good and bad nay oftentimes the bad fare best and Gods own children are most fiercely fined in the furnace of affliction Job 9.24 Matth. 16.24 The earth is given into the hands of the wicked saith Iob but if any man will follow mee he must take up his cross saith our Saviour Ioy and pleasure and happiness attend the ungodly while Gods poor servants run thorow the thicket of briers and brambles to the kingdome of heaven but shall not the Iudge of all the world do right Gen. 18.25 a time shall come when both these must have their change Mark the upright and behold the just for the end of that man is peace but the transgressours shall be destroyed together and the end of the wicked shall be cut off Psal 37.38 Psal 37.37 38. The effect of things is best known to
fast asleep on the edge of a Rock he dreams merrily of Crowns and Kingdomes and will not off it but on a sudden starting for joy he tumbles into the bottome of the Sea and there lies drowned in the deep that assurance which is ever secure is but a dream whereas the testimony of Gods Spirit is sometimes mixed with doubts and sometimes to our unspeakable comfort with a secret still heart-ravishing voice thus speaks to our consciences thou shalt be thou shalt be with me in paradise You see the testimonie of Gods Spirit how it works in us and how it is discerned by us it works in us by a particular application of the promises in the Gospel and is discerned by us by the word by our love our prayers our fears our joys at some times while we are a doing our duties Vse O blessed man that feels in his soul this blessed testimonie what is here comparable to it riches are deceitfull pleasure is a toy the world is but a bubble onely our assurance of Heaven is the onely reall comfort that we have on earth who then would not studie to make this certain if we purchase an inheritance on earth we make it as sure and our tenure as strong as the brawn of the Law or the brain of Lawyers can devise we have conveyance and bonds and fines no strength too much and shall we not be more curious in the setling our eternall inheritâ—nce in Paradise a man can never be too sure of going to Heaven and therefore in Gods fear let us examine the testimonie of our spirits by the inward tokens and by the outward fruits let us examine the testimonie of Gods Spirit by the means and the difference and if we find both these testimonies to accord within us how blessed are we in this vale of tears it is an heaven upon earth a Paradise in a wildernesse in a word a comfort in all miseries be they never so embittered See a Thief hanging on the Crosse an Engine of most grievous torture but who can tell the joy that entred into him before he entred into Heaven you may guesse it by his desire to be remembred of Christ when he came into his Kingdome he begs not for life nor pleasure nor riches nor honour no there is one thing necessary give him Heaven and he cares for nothing to this purpose doth he addresse himself to our blessed Saviour Luke 23.37 39. and he asks what if thou be Christ save thy self said the Jews in derision and if thou be Christ save thy self and us said the other Thief to him but this was onely for the bodies safetie and here is a man quite of another mind let the Jews rack him tear him break all his bones and pull him into atomes if our Saviour will but do so much as remember him in his kingdome he desires nothing more O blessed Christ speak comfortably to his soul that begs it thus vehemently at thy hands but why do I prevent the bowels of our Saviour yearn to hear him remember him yes he will remember him and he shall be with him comfortable news how leaps his heart at these so blessed words his desire is granted and Heaven is assured and the Spirit of God yea the God of Spirits thus testifies it to him to day shalt thou be with me in Paradise Thus farre of the certainty of his salvation thou shalt be but as the grant is sweet that is certain so is it yet more acceptable if done with expedition and here is both the certainty and expedition thou shalt be when to day with me in paradise To day OUr Saviour deferres not that he promises but as he quickly hears and quickly grants so he quickly gives him Paradise and a kingdome This sudden unexspected joy makes all more gratefull to tell us of Crowns and Kingdomes that we must inherit and then to put us off with delayes abates the sweetnesse of the promise men that go to suits for lands and livings though Lawyers feed them with hopes yet one order after another spinning out time to a multitude of Terms makes them weary of the businesse it is the happinesse of this suitour that he comes to an hearing but the highest degree of his happiness was the expedition of his suit no sooner he motions Lord remember me when thou comest into thy Kingdome but the Lord gives him that he asks upon his first motion to day ere the Sun be down the Kingdome shall be thine thou shalt be with me in Paradise But you may object Was there no Limbus Patrum no Purgatory to run through but the very same day he died he must then go to Paradise no unlesse Limbus or Purgatorie be Paradise it self there is no such thing at all Some there are that rather then say nothing speak thus Christ giving up the ghost Mox ut Deus exspiravit ipse secundum animam ad infernos descendit Guliel Paris cap. 21. secundum verbum his soul descended into hel and the very same day was this Malefactour partaker of Christs beatificall vision with the other Patriarchs in Limbus But of how great difference is Paradise and Limbus we shall hear another time sure it is Christ promised not a Dungeon in stead of a Kingdome nor is Paradise a place of pleasure of any such imaginary melancholy nature we conclude then To day shalt thou be with me in Paradise it is all one as to say To day thy day of death thou shalt be with me in Heaven and there enjoy me in my Kingdome But again you may object That Christ rather that day descended into hel then ascended into heaven The Creed teacheth that after he was crucified dead and buried he descended into hell To answer the objection some go about thus by hel say they is meant Paradise where the soul of Christ was all the time that his body lay in the grave If this be not a misconstruction I am sure it is no literall Exposition and me thinks a very strange kind of figure it is to expresse Christs ascent into Paradise by his descent into hell Others more probably understand Christs abode in the grave for the space of three dayes Aug. Epist 57. Austin after some turns and wrenches concludeth thus Est autem sensus multò expeditior c. It is a farre easier sense and freer from all ambiguity if we take Christ to speak thesc words This day shalt thou be with me in Paradise not of his Manhood but of his Godhead for the man Christ was that day in the grave according to the flesh and in hell as touching his soul but the same Christ as God is alwayes every where Thus he But this will not satisfie all Perkins on the Creed and therefore they argue thus against it These words say they must be understood of his Manhood not his God-head and why so For they are an answer unto a demand and unto it they must be
sutable Now the Thief seeing that Christ was first of all crucified and therefore in all likelihood should first of all die makes his request to this effect Lord thou shalt shortly enter into thy Kingdome remember me then to which Christs answer as the very words import is thus much I shall enter into Paradise this day and there shalt thou be with me but the God-head which is at all times in all places cannot be said properly to enter into a place and therefore not into Paradise Again When Christ saith Thou shalt be with me in Paradise he doth intimate a resemblance between the first and second Adam the first Adam sinned against God and was presently cast out of Paradise the second having made a satisfaction for sinne must presently enter into Paradise Now there is no entrance but in regard of the soul or man-hood and therefore to apply it to the God-head were to abolish this analogy betwixt the first and second Adam These reasons are weighty but should we say with Austin That Christ in his soul went down into hell one of our Worthies can tell us R. Clerk D. in D. Serm. that Christs soul united to his God-head might do all that and yet be that day in Paradise God works not lazily like man Satan could shew Christ all the Kingdoms of the world in the twinkling of an eye and Gods expedition exceeds his To this agrees another that we have no warrant in Gods Word so to fasten Christs soul unto hell for all the time of his death B. Bilson l. of the power of Hel destroyed fol. 219. Rom. 10.7 but that it might be in Paradise before it descended into hel That he was in Paradise must be received because himself doth affirm it and that he descended into the deep must be received also for the Apostle doth avouch it but how he descended or what time he descended as also what manner of triumph he brought thence cannot be limited by any mortall man To conclude I will not denie but that according to the Creed he descended into Hell yet howsoever we expound it Metaphorically or literally it hinders not this truth but that immediately after death his soul went into Paradise The objections thus solved now come we to the Thief thus comforted by Christ to day shalt thou be with me in Paradise What to day without all doubts or delayes here 's a blessed dispatch if we either consider the misery endured or the joy to be received First in regard of his miseries he was a Thief condemned and crucified we read of foure kinds of deaths in use amongst the Jews strangling stoning fire and the sword the Crosse was a death whether for the pain the shame the curse farre above all other we may see it in that gradation of the Apostle He became obedient to death even to the death of the Crosse Phil. 2.8 Phil. 2.8 What engine of torture was that it spins out pain it slowes his death yet a little and a little till it be more then any man can think see his hands bored his feet nayled his legs broken every part full of pain from top to toe and thus hangs this Thief the poyz of his body every moment increasing his pain and his own weight becoming his own affliction in this case were not a quick riddance his best remedie were not the news of death better then a lingring life Lo then to his eternall comfort Christ our Saviour in the same condemnation grants him his desire What would he have a dispatch of pain he shall have it this day as Samuels appearance said to Saul To morrow yea to day thou shalt be with me 1 Sam. 28.19 But secondly here 's a greater comfort his miseries have an end and his joys are at hand while he is even gasping in deaths pangs he is carried on a sudden from earth to heaven from his Crosse to Paradise from a world of wo to a kingdome of happiness and eternall blisse O how blessed is the change when in the very moment of misery joy enters Suppose you a poor man in the night time out of his way wandring alone upon the mountains far from companie destitute of money beaten with rain terrified with thunder stiff with cold wearied with labour famished with hunger and near brought to despair with the multitude of miseries if this man upon a sudden in the twinkling of an eye should be placed in a goodly large and rich palace furnished with all kind of clear lights warm fire sweet smels dainty meats soft beds pleasant musick fine apparell honourable company and all these prepared for him to serve him honour him and to anoint and crown him a King for ever what would this poor man do what could he say surely nothing but rather in silence weep for joy Such nay far happier was the case of this poor malefactour he was like the man wandring on the mountains full of as much pain as the crosse could make him but on a sudden he and our Saviour crucified with him both meet in his Kingdome and now Lord what a joy enters into him when he entred into heaven on Calvary he had nothing about him but the Iews at his feet and the nails in his hands and the Crosse at his back in stead whereof no sooner comes he to Paradise but the Angels Archangels Cherubims Seraphims all hug him and embrace him imagine with your selves how was he astonished and as it were besides himself at this sudden mutation and excessive honour done unto him Imagine with your selves what joy was that when he met our Saviour in his glorie whom that very day he had seen buffeted scourged crowned crucified blessed day that could ever bring forth such a change Beloved I know not how to express it but let your souls in some meditation flie up from Calvarie to Heaven in the morning you might have seen Christ and this Thief hanging on two Crosses their bodies stretched their veins opened their hands and feet bleeding in abundance the one desiring to be remembred of the other and the other complaining that he was forgotten of his Father Matth. 27.46 in this dolefull case both leaving the world ere night they meet again and now what hugs what kisses are betwixt them When Joseph met with Iacob Gen. 46.26 he fell on his neck saith Moses and wept on his neck a good while but never was any meeting on earth like this in Heaven here we have a Ioseph lift out of the dungeon to the Throne where no sooner set but our Saviour performs his promise of meeting him in Paradise at which meeting the Angels sing the Saints rejoyce all Harps warble all Hands clap for joy and the poor soul of this penitent Thief ravished with delight what does it or what can it do but even weep for joy if any weeping were in heaven to see on a sudden so great a change as this Vse And if
and blessed is this penitent Thief no sooner entred he into the gates of Heaven but there meets him with musick and dancing Luke 15.25 all the quire of Heaven and Lord what a joy entred into his soul when his soul entred into his masters joy Tell me could I speak with thee that dwellest in the Heavens what a day was that when stepping from the Crosse and conducted to Paradise thou wast there received with all honourable companies and troops above there did the Patriarchs meet thee and the Prophets hug thee and the Martyrs struck up their Harps to bid thee welcome to the Tabernacle of Heaven Such honour have all his Saints that attain the fellowship of the Saints in glory But more then so thou shalt be with me and therefore with my Angels Lo here a blessed companie indeed these are the heavenly Choristers eternally singing Jehovahs praise The Seraphims cry aloud Esay 6.3 Holy Holy Holy is the Lord of Hosts an Army answer to the antheme Glory to God on high The whole Quire of heaven add the burthen Revel 4.11 Thou art wortby O Lord to receive honour and glory and power for thou hast created all things and for thy sake they are and were creâ—â—â—d O heavenly harmony consisting of ten thousand times ten thousand various sorts of Musick Revel 5.11 I heard saith John the Divine that 〈◊〉 of many Angels round about the throne and the number of them was ten thousand times ten thousand thousand of thousands these are the shining and singing Starres of which God told his servant Job Job 38.7 The morning starres sing together and the serâ—â—â—â—â— of God shout for joy These are the winged Châ—risters of 〈◊〉 whom John the Divine heard singing their song of Hallelujah and Hosanna Revel 19.6 I heard saith he the voice of a great multitude as the voice of many waters the voice of â—any Angels singing and saying Hallelujah and again Hallelujah these are the nimble Posts of heaven Gen. 28.12 whom Jacob sayâ— thing 〈◊〉 and down the Ladder these are the Protectours of the godly whose aid God promised the Israelites Exod. 23.20 Behold I send an Angel before thee to keep thee in the way and to bring thee to the place which I have prepared These are the Guardians of sucking Infants of whom our Saviour told his Disciples that in Matth. 18.10 Heaven their Angels alwayes behold the face of his Father these are the armies of God who meeting Jacob in his journey Gen. 32.2 he said this is Gods Hosts these are the Spirits and Ministers of God whom David describing by the purity of their substance and readinesse of their obedience he calls the Angels spirits and his Ministers a flame of fire Psal 104.4 They are shining and singing stars winged choristers nimble Posts of heaven Protectours of the godly guardians of children the armies of the Almighty the Spirits and Ministers of the great Jehovah What blessed companie is this we shall enjoy in heaven there is nothing in them but is amiable nothing in them but is admirable O that this clay of ours should come to dwell with thâ—se incorporeall spirits and yet see here a man a thief 〈◊〉 the 〈◊〉 of men by his confession and contrition and faith in Christ is now become a companion with Angels Nor is that all thou shalt be with me not onely with my Saints and Angels but with me with my soul in Paradise His soul indeed was there though his body at that time was in the grave and if the soul be it that makes us men what a passing great joy is that when men standing amongst the Angels shall see their Lord the Lord of heaven not to be an Angel but a man Here is the solace of Saints when they shal see say who is yond that rules on the Throne of heaven who is yond that sits on the right hand of God the Father and they shal answer themselves again it is he that for us became man for the salvation it is he that of our souls hath took upon him a body soul And think now with thy self whosoever thou art that readst if thou wilt but spend thy few evil dayes in his fear so die in his favour what a comfort will it be unto thee to see that Lamb sitting on his seat of state If the wise men of the East came so far and so rejoyced to see him in the Manger what will it be to thee to see him sitting and glittering in his glory If John Baptist did leap at his presence in his mothers belly what shall his presence do in his royall and eternall Kingdome It passeth all other glories saith Austin to be admitted to the inestimable sight of Christ his face August and to receive the beams of glory from the brightnesse of his Majestie nay should we suffer torments every day or for a time the very pains of hell it self thereby to gain the sight of Christ and of his Saints it were nothing in comparison No wonder then Phil. 1.23 if Paul desire to be dissolved and to be with Christ Alas who would not be so O most sweet Saviour saith one devoutly when shall this joyfull day come when shall I appear before thy face when shall I be filled with thy excellent beautie when shall I see that countenance of thine which the very Angels themselves are so desirous to behold an happie time sure will it be to each faithfull soul And thus happie was this man he parted sorrowfully with our Saviour on the Crosse but he met him joyfully in his Kingdome those sweet souls that both left the world at one time no sooner had heaven gates opened unto them but with mutuall kisses they embraced each other in unspeakable manner Nor was this all thou shalt be with me not onely with my soul but with my God-head this indeed was the height of blisse the very soul of heavens joy it self set aside this and crown a man with the Empire of all the earth the splendour of heaven the royall endowments of a glorified soul the sweetest company of Saints and Angels yet still would his soul be full of emptinesse and utterly to seek for the surest Sanctuary whereon to rest onely once admit him to the face of God and then presently and never before his infinite desire exspires in the bosome of his Maker I denie not but the other joyes in heaven are transcendent and ravishing but they are all no better then accessories to this principall drops to this Ocean glimpses to this Sunne If you ask how can our souls enjoy this God-head I answer two wayes first by the understanding secondly by the will The understanding is filled by a clear glorious sight of God 1 Cor. 12.12 called Beatificall vision we shall see him face to face saith Paul 1 Cor. 13.12 We shall see him as he is saith John 1 John 3.2 1 John
3.2 For as the Sunne by his beams and brightnesse illightens the eye and the air that we may see not onely all other things but also his own glorious face so God blessed for ever in whose presence ten thousand of our suns would vanish away as a darksome mote doth by the light of his Majestie so irradiate the minds of all the blessed that they behold in him not onely the beautie of all his Creatures but of himself and thus shall we see and know that glorious mystery of the Trinitie the goodnesse of the Father the wisdome of the Sonne the love and comfortable fellowship of the holy Spirit nothing that can be known but in him we shall know it in most ample manner Secondly the will is for ever satisfied with a perfect inward and eternall communion with God himself Christ that is God and man by his Man-hood assumed uniteth us unto God and by his God-head assuming uniteth God unto us so that by this secret and sacred communion we are made partakers and as it were possessours of God himself O bottomlesse depth and dearest confluence of joyes and pleasures everlasting here is the perfection of all good things the Crown of glory the very life of Life everlasting And well may it be so for what can the soul desire God will not be unto her It is he that is eminently in himself beauty to our eyes musick to our ears honey to our mouthes perfume to our nostrils light to our understanding delight to our will continuation of eternitie to our memorie in him shall we enjoy all the varieties of times all the beautie of creatures all the pleasures of Paradise Blessed Thief what a glory was this to be admitted to the societie of Christ in his Deitie thou shalt be with me how then should he be but happie Where could he be ill with him Vbi malè poterat esse cum illo ubi bene poterat esse sine illo Aug. Psal 16.11 where could he be well without him In thy presence there is fulnesse of joy and at thy right hand there are pleasures evermore joy and fulnesse of joy pleasures and everlasting pleasures Blessed are all they that live in thy house O Lord for they shall praise thee eternally world without end Psal 84.4 Psal 84.4 You see now Heavens societie they are Saints and Angels and Christ and God blessed for ever and ever Vse 1 Who then would not forsake Father and Mother the dearest fellowship of this world to be with Christ in his Kingdome You that love one another in the deepest bonds who cannot part out of this life but with the survivours grief and hearts break tell me what a merry day will that be when you shall not onely meet again never more to part asunder but when Christ our Saviour shall gladly welcome you every one of you into his societie thou shalt be with me and let me speak to the joy of us all I mean all broken-hearted Christians as for you that are profane ones you have your portion here therefore stand you by and let the Children come to their share a day will come I trust in the Lord when I shall meet you and you me in the Kingdome of heaven a day will come I trust in the Lord when you and I shall be all admitted into the societie of God and of Christ and of his Saints and of the Aagels a day will come I trust in the Lord when with these eyes we shall behold our Redeemer together with that Thief that was crucified with him a day will come I trust in the Lord when we shall meet again with all the Saints that are gone afore us and is not this a comfort what shall we say when we see our Saviour in his Throne waited on with Mary his Mother and Magdalen and Martha and Lazarus and Paul and Peter and all the Apostles and Disciples of our Lord and Saviour yea when this Thief shall be presented to our view the wounds in his hands and his feet shining like Starres and Pearls and Rubies all his body glittering in glory and his soul magnifying the Lord for his conversion and salvation world without end Vse 2 But stay least we be lead too forward there is no such thing for us if now we are not in the Covenant of grace heaven is both happie and holy and if we would enjoy heaven then we must fit our selves to that estate to which God hath preserved us to this purpose saith the Apostle Our conversation is in heaven from whence we look for the Saviour Phil. 3.20 Phil. 3.20 He was assured of heaven and therefore he conversed as a Citizen of heaven before he came there every way he â—â—rried himself as much as earth would suffer him like them that live in heaven and thus must we if ever we go to heaven become like to those that are in that place Deceive not your selves neither Whoremongers no Adulterers nor Extortioners nor the like shall enter into the Kingdome of God 1 Cor. 6.9 1 Cor. 6.9 Do men who live in these sinnes without all remorse or repentance ever think to go to heaven is it possible that ever any flesh should go out of the puddle into Paradise Matt. 25.41 no no Away ye workers of iniquitie I know you not saith our Saviour let no man cherish presumptions of an heavenly Kingdome except he abstain from all sinnes against Conscience What then but so live we here as becomes his servants and thus when we part it is but for better companie we lose a few friends but we shall find him that welcomes all his with this heavenly harmonie thou shalt be with whom with me in Paradise Hitherto of the Society The last thing considerable is the place or Vbi where his soul arrived but of that hereafter as the Lord shall inable me God give us all grace â—o to live here that howsoever we go hence one after another yet at last we may all meet together with our Lord and Saviour in his heavenly Paradise In Paradise ANd where was that our Adversaries say in Limbus and yet to give them their due Bellarmine so means not as that Limbus was Paradise Illa enim verè Paradisus deliciarum est non corporalis aut localis sed spiritualis coelestis Bellar. de 7. verbis Domini l. 1. cap. 4. but that in Limbus this thief had his Paradise to wit the vision of God The vision of God saith Bellarmine is a true Paradise indeed not locall but spirituall But with Bellarmines leave we have no such sense of Paradise in any part of holy Writ In the old Testament we read of an earthly Paradise wherein Adam lived in the new Testament we read of an Heavenly Paradise whither Paul was caught yet both these were locall for the one saith Moses was a garden Eastward in Eden Gen 2.8 Gen. 2.8 and the other saith Paul was in heaven
now art thou arrayed in the shining robes of Heaven and all the Host do triumph at thy corronation Sweet soul how am I ravished to think upon thee What joy is this The Patriarchs salute thee the Prophets welcome thee the Apostles hug thee all hands clap for joy all harps warble all hearts are merry and glad O thou Creatour of men and Angels help us all to Heaven that when our dayes have been we may all meet together in thy blessed Kingdome I have done turn back by the same thread that led you through this labyrinth and you shall have in two words the summe of this whole Text. The time of our Lease what is it but our Life what is this Life but a number of few dayes what are these dayes but a world full of evil But a life but dayes but few but evil can we adde any more Yes Life is life howsoever we live and better you think to have a bad lease in being then our life to be quite extinguished nay be not deceived this life is but death the dayes that we spend they are past and done few and evill they have been Thus ends the Text with the exspiration of our Lease yet is not all done when we loose this life we have another free-hold prepared in Heaven and this is not leased but purchased not for a life but inheritance not for dayes but for ever Crosse but the words of my Text and many and happy shall the ages of thy life be in Heaven for ever and ever Amen FINIS Deaths Arrest LUKE 12.20 This night thy soul shall be required of thee MAns Bodie we say is closed up within the Elements his Bloud in his Bodie his Spirits in his Bloud his Soul in his Spirits and God or Sathan in his Soul Who holds the possession we may guesse in life but then is it most apparent when we come to death The tree may bend East or West or North or South but as it falleth so it lieth Our affections may look up or down towards heaven or hel but as we die we receive our doom and then whose we are shall be fully made manifest to all the world There is a parable of poor Lazarus Luke 16. whose life was nothing but a catalogue of miseries his body full of sores his mind full of sorrows what spectacle could we think more pitifull whose best dainties were but broken crumbs and his warmest lodging but the rich mans gates Here is a parable of a certain rich man who enjoyes or at least purposeth a delicious fare he hath lands vers 16. Vers 16. fruits vers 17. 17. buildings vers 18. 18. and if this be the Inventorie what is the summe see it collected in the verse succeeding Soul 19. thou hast much goods laid up for many years now live at ease Eat drink and take thy pastime These two estates thus different how should they be but of divers tenures Matth. 6.24 No man can serve God and Mammon See Lazarus dying and the Angels carry him in-Abrahams bosome See this rich man dying and they that is devils require his soul God receives one and his soul is in heaven Sathan takes the other and drags down his soul to hel he is comforted that received pains and thou art tormented that wast full of ease this is the doom and that he may undergo this death now gives the summons This night thy soul shall be required of thee The Text we may christen Deaths Arrest it is we that offend his Majestie of heaven and his precepts are given unto Death to attach our souls See here a president a rich man taken on a sudden who must instantly appear before the Judge of heaven when this night What thy soul Why it is required Of whom of thee Or if this will not find the offender see yet a more narrow search every word is like some dark closet therefore we will open the windovvs that you may have full light This Text is Deaths Arrest vvhich as it must be executed so it admits of no other time but This This what this day whilest the Sun gives light to the vvorld and the light gives pleasure to the eie this vvere some comfort no but then suddenly vvhilst all sleep securely not This day but This night And vvhat this night Is it to attach the bodie of some great personage vvhose looks might affrighten Officers had they come by day No let his bodie rot in dust vvhilest the Soul must ansvver his defaults it is not thy body 't is thy soul And what of his soul Is this a subject liable to arrests rather can they beg it at his hands or vvill he yield it at their fair intreaties no it is neither begg'd nor intreated but by vertue of Gods Writ it is required And hovv required of his sureties bound for his good appearing he hath many friends and all either have or vvould have entred bonds no he must go vvithout bail or main-prize it is not required of his sureties but himself not of others but of thee is thy soul this night required You hear the Texts harmonie of each string vve vvill give a touch and first note the time this night This. Doctrine NO other but This were it a fortnight a seven-night any but This night and his griefs were lessened the news is more heartlesse in that it comes more sudden You may observe Then are the greatest losses when they come on us by heaps and without fear or suspicion of any such matter Here was a man swimming in his fulnesse and a sudden death robs him of all his treasures To give you a full view see his possessions and how great was the losse because of the suddennesse This night First those goods whereof he boasted are now confiscate not a peny not a dram not a mite shall be left him save onely a token of remembrance I mean his winding-sheet which he carries along with him to his grave Secondly his goods and grounds both were took from him at his death he that commanded so much of earth must now have no more earth to pleasure him but a grave what a change was this his grounds were fertile Vers 16. and they brought forth plenteously but a blast of death hath struck both the fruit and ground and nothing is now left him but a barren Tombe Thirdly his lands and houses both went together You may guesse that great demeans must have stately Halls we read of his building and especially of his Barns when these were too little for his store he tells us he will pull them down and he will build greater He never thinks of any little room in the bowels of the poor Was his harvest so great that his barns would not hold it Whence came the blessing but from God How is it then he forgets God that bestowed this blessing It is written When ye reap the harvest of the Land ye shall not reap
then shall your souls be hurried by Devils to that infernall lake whence there is no redemption O beloved O wretch whosoever thou art Canst thou possibly sleep in such a case as this Canst thou go to bed with a conscience laden with sin Canst thou take any sleep which is the brother of death when thou lyest now in danger of eternall death Consider I pray what space what distance how far off is thy soul from death from hell from eternity no more but a breath one breath and no more no more but a step one step and more O beloved were not this lamentable that some one of us that now are standing or sitting should this night sleep his last and to morrow have his body brought to be buried yea and before to morrow morning have his soul which the Lord forbid cast from his bed of feathers to a bed of fire and yet alas alas if any of us this night dye in his sin or in a state unregenerate thus will it be with him whosoever he be to morrow may his body lye could under earth and his soul lodg in hell with this miserable rich man Vse 2 But let me speake to you of whom I hope better things it is good counsell for you all to exspect death every day and by this means death fore-seen cannot possibly be sudden no it is he onely dyes suddenly that dyes unpreparedly Watch therefore saith our Saviour be ever in a readiness and finally that this rich man may be your warning you that tender your souls learn that lessen of our Saviour Lay not up for your selves treasure upon earth where moth and rust doth corrupt and where thieves break thorow and steal but lay up for your selves treasures in Heaven where neither moth nor rust doth corrupt and where thieves do not break thorow nor steal Mat. 6.19 20. Mat. 6.19 20. You will say What treasures are those I answer These treasures are those stocks of grace that will last for ever it is that circumspect walking Ephes 5.15 Ephes 5.15 that fervency of spirit Rom. 12.11 Rom 12.11 that zeal of good works Tit. 2 14. Tit. 2.14 that purity which St. Iohn makes a property of every true hearted professour 1 Joh. 3.3 1 Joh. 3.3 In a word it is the work the life the power of that prayer that the rest of our life hereafter may be pure and holy these are heavenly hoords indeed O that we would treasure up such provision against the day of calamity If while it is called to day we would make our peace with his heavenly Highness by an humble continued exercise of repentance if in this time of grace we would purchase Gods favour and those rarest jewells of faith and a good conscience if now before we appear at the dreadfull Tribunall we would make God and his Angels our friends in the Court of Heaven O then how blessed would out deaths be to us came it never so suddenly still should death find us ready and if ready no matter how suddenly yea though it were this this night I have broke ope the writ and you see when it must be served this night but in this Quando there is both suddenness and sadness it is not this day but this night Let this end this dayes discourse and the next day we will lay open the nights dark sadness it is a dismall time and God give us grace so to provide that we may be ready with oyle in our lamps and enter with our Saviour into his blessed Kingdome Night HE sins all day and dyes at night and why at night This you know is frequent and there is reason most are begot and born and therefore dye at night but we must further then the lists of nature this night was more then ordinary as being the fittest time to aggravate his griefe weigh but the circumstances First It was a night of darkness and this may encrease the horrour of his judgment think but what a fear seized on the Aegyptians Wisd 17.5 when no power of the fire must give them light nor might the clear flames of the stars lighten the horrible night that fell upon them The Husband-men the Shepherds the work-men Exod. 10.23 all were bound with one chain of darkness No man saw another neither rose up from the place where he was for three days Exod. 10.23 Was not this fearfull darkness you may guesse it by the effects they were troubled and terrified and swooned as though their own souls should betray them Wisd 17.18 19. Whether it were an hissing wind or a sweet noyse of birds among the spreading branches or a pleasing fall of waters running violently or a terrible sound of stones or the running of skipping beasts or the noyse of cruell beasts or the eccho that answereth again in the hollow mountains these fearfull things made them to swoon for fear And if thus the Egyptians how was it with this Worldling a darknesse seized on him that engendred a thousand times more intolerable torments Wisd 17.21 This was the image of that darkness which should afterward receive him and yet was he unto himself more grievous then the darknesse It was not an outward but an utter darknesse not onely to be not seen but to be felt and feared Imagine then what visions what sounds what sights what sudden fires appeared unto him Unhappy Worldling look round about thee although it be dark here is something to be seen above is the angry Judge beneath is the burning lake before is gloomy darknesse behind is infallibe death on thy right and left hand a legion of evil angels exspecting every moment to receive the prey Here is a sight indeed able to break the very heart-strings of each seer If some have lost their wits by means of some dreadfull sight yea if the very suspicion of Devils have caused many men to tremble and the hairs of their heads to stand staring upright what then was the fear and terrour of this man when so many dreadfull horrible hellish monsters stood round about him now readie to receive him O ye sonnes of men stand in aw and sinne not Psal 4.4 commune with your own heart and in your chamber and be still Will not this fear you from your sinnes Suppose then you lay on your beds of death were the Judge in his throne your souls at the Barre ths accuser at your elbows and hell ready open to shut her mouth upon you O then how would you curse your selves and bewail your sins What horrible visions would appear to you in the dark horrible indeed In so much saith * Cyril de vitae beati Hieron ad fin Epist one that were there no other punishment then the appearing of Devils you would rather burn to ashes then endure their sights Good God that any Christian should live in this danger and yet never heed it till he sees its terrour How many have gone thus
〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they innitiate associate and so unite themselves with the corn as if they were the very same To begin with the last We all come together to the Church and amongst us are Tares and Wheat good and bad in all companies there will be evil intruders Satan among the Angels Saul among the Prophets Judas among the Apostles Demas among the Professours yet who can discern the tares but God alone who knows our hearts Hypocrites can work dissimulation in a web and this so cunningly is platted that no difference is discerned such are hot meteors in the air which shoot and shew like starres but are indeed nothing lesse your eyes may be fixed on heaven your ears all listening to this Sermon yet as I condemn none so I never knew but Darnell hath ever been in Gods field The Church Christ calls a net an house a floor a field a net that takes fish good and bad an house that harbours vessels of wrath and honour a floor whereon is powred wheat and chaff a field wherein is sowed Corn and Cockle thus good and bad seed are a while as that treasure hid in the field Matth. 13.44 which cannot be discovered but is there not a God that searcheth both the heart and reins Gal. 6.7 Be not deceived ye deceivers of the world God is not mocked it is not a false heart with a fair look it is not a mere shew of Religion which God accepts Silly Tares hide close your sins in the darkest sorrows or mount up your heads amongst the flourishing wheat Matth. 13.12 yet know there is a fan that will purge the floor you would grow and you shall grow till the harvest God suffers that seed till the fruit grows ripe but then Gather the tares and bind them wicked dissemblers bind them in bundles to burn them Secondly as the Tares are hypocriticall so are they hurtfull they seem at unity but are at enmity with the wheat about them and these Tares are either hereticks as most Fathers understood them or any sinner whosoever that is a child of the wicked one Vers 38. as our Saviour did expound them First they are hereticks wicked Tares indeed and that you may know who are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a choice or election at first a good word in Philosophy taken for a right form of learning but now in Divinity it is a word of disgrace and intends a stubborn deviation from the deceived truth This infection like the Tares first begins whiles men sleep the Pastours negligence gives way unto it and because of its little seed or small beginning it is never heeded or regarded till the whole house he infected thus Popery crept up in the dark like a thiefe putting out the lights that he might rob the house more securely and as it began with a little so it went on by degrees till an universall Apostasie was as it were over the face of the world Vna scintilla fuit Totum orbem ejus flamma populata est Austin saith of Arrius his heresie It was at first but a little spark but it spread so at last that the flame of it singed the whole world so the Pope rose by degrees first above Bishops then above Patriarchs then above Councels then above Kings then above Scriptures even so the Apostle speaks of Antichrist He hath exalted himself above all that is called God 2 Thess 2.4 2 Thess 2.4 Heresie creeps in at a little hole like a plague that comes in at the windows and then propagates it self beyond all measure O that these Tares were weeded that Ishmael were cast out of doores so that Sara and her son Isaac might live in quiet and peace or if they must grow untill the harvest what remains but I beseech you brethren Rom. 16.17 mark them which cause divisions and offences contrary to the doctrine that ye have learned and avoid them But as hereticks so all reprobates whatsoever are the Tares here spoken of they are offenders on all hands both in doctrine and conversation and thus our Saviour interprets The good seed are the children of the kingdome but the Tares are the children of the wicked one ver 38. Vers 38. And most fitly are the reprobates called Tares in respect of their Intrusion here Separation hereafter First as the Tares grow amongst corn so the wicked all their life associate themselves with the godly the Church saith Austin is full both of wheat and chaffe Fugio paleam ne hoc sim non aream ne nihil sim Augustin I avoid the chaffe lest I become chaffe but I keep the floor lest I become nothing What else in this life the best company is not free from the intrusion of Tares therefore cries David Woe is me that I am constrained to dwell with Mesech and to have my habitation among the tents of Kedar Psal 120.4 Psal 120.4 No greater discomfort then to cohabit with the wicked are they not pricks in our eyes and thornes in our sides yea they are thorns indeed saith the Lord to Ezekiel Num. 33.55 Lo the thrones and bryers are with thee and thou dost dwell among Scorpions Ezek. 2.6 Ezek. 2.6 Sure we had no need of security that are thus compast with enemies the bryers may scratch us the thorns prick us the Scorpions sting us we can hardly so escape but some of these will hurt us A good man with ill company is like a living man bound to a dead corps and may I appeal to your selves is the living likely to receive the dead or the dead more likely to suffocate the living O yee children of the kingdome bless you whiles you live loe the Tares are among you like wolves amongst lambs be wise then in your carriage and save your selves your own souls Secondly as the Tares so reprobates shall one day be separated from the Wheat the good In the time of harvest saith our Saviour I will say to the reapers Gather ye first the Tares here is that wofull separation between true Christians and the profane wretches of this world It is begun at death and then must they part till the day of doom but when that comes there must be a finall separation Matth. 25.32 He shall sit upon the throne of his glory and before him shall be gathered all nations and he shall separate them one from another as a shepheard divideth his sheep from the goates Matth. 25.32 Here is a separation indeed not for a day or a year but for timeless eternity Lo a vast and immeasurable gulfe betwixt heaven and hell so that as Abraham tels the rich man They that would pass from hence to you cannot neither can they pass to us that would come from thence Luk. 16.26 Luk. 16.26 This is that endless divorce of the Wheat and Tares this is that unpassable distance twixt heaven and hell
through all eternity O miserable Tares what a loss hath befaln you now you live with the Wheat and you o'retop them trouble them vex them with your society but hereafter you must shake hands for ever for the wheat must be gathered into Gods barn his kingdome whilest the miserable Tares are gathered by Angels and bound up in bundles for the burning Lo here a world of Tares and that I may give you them in a map what are they but hypocrites hereticks reprobates all children whosoever that hath Sathan to their father for of them is this spoken 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
off the burthen Matth. 11.28 Rev. 21.6 do they thirst after righteousness just then is the fountain of the water of life set wide open unto them are they contrite and humble in spirit Esay 57.15 just then are they become thrones for the high and lofty one that inhabiteth eternity to dwell in for ever O then come and welcome Christ excepts none that will not except themselves He died for all and be would have all men to be saved But yet let us be cautelous secondly he purged our sinnes and ours with a limitation the vse of Physick we say consists in application and howsoever our Saviour hath purged our sins yet this purge of his is nothing beneficiall to us unlesse there be some means to apply it As then it is in all other Physick so in this we must first take it secondly keep it 1. Take it for as the best plaister if not laid to can cure no wound so Christ himself and all his precious merits are of no virtue to him that will not apply them by faith when you hear the Gospel preached believe it on your parts believe Christ is yours believe that he lived and died and sorrowed and suffered and all this for you to purge your souls of your sinnes 2. But having taken it you must secondly keep it as men take Physick not onely in belief that it will do them good but in hope to keep it by the virtue and strength of the retentive parts so we take Christ by faith but we retain him by holiness these two faith and holiness are those two bonds wherewith Christ is united unto us and we unto Christ so that if we be of this number then truly may we say that he purged our sinnes for the both died for us and by virtue of our faith and holinesse through him his death is applied to us to us I say not in any generall acception but as we are of the number of his Saints for we had sinned and they were our sinnes onely that he effectually purged and washed away Vse And this lesson may afford us this use that howsoever the free grace and mercie and goodnesse of Christ Jesus is revealed and offered to all men universally yet our Saviour takes none but such as are willing to take upon them his yoke he gives himself to none but such as are readie to sell all and follow him he saves none but such as deny ungodlinesse and worldly lusts and live soberly righteously and godlily in this present world in a word he purgeth none or cleanseth none by his bloud from all sin but such as walk in the light as God is in the light who make conscience of detesting and declining all sins and sincerely set their hearts and hands with love and carefull endeavour to every duty enjoyned them why these are the men onely to whom his death is effectuall and therefore as we mean to partake of his merits or to have good by his death let us become new creatures It is true indeed and we cannot but maintain it that to justification nothing but faith is required but this caution must be added it must be a faith that purifies the heart that works an universall change that shews it self in the fruits if therefore any of us would come in let us have ready our answer as a late Divine speaks the dialogue betwixt Christ and a true Christian on this manner First saith he when God hath enlightened the eyes of a man that he can see where this treasure is what then Why saith the Christian I am so enflamed with the love of it that I will have it whatsoever it cost me yea saith Christ but there is a price upon it it must cost thee dear a great deal of sorrow and trouble and crosses and afflictions Tush tell me not of price saith the Christian whatsoever I have shall go for it I will do any thing for it that God will enable me Why saith Christ wilt thou curb thine affections wilt thou give up thy life wilt thou be content to sell all thou hast I will do it saith the Christian with all my heart I am content to sell all that I have nothing is so dear unto me but I will part with it my right hand my right eye nay if hell it felf should stand between me and Christ yet would I passe through it unto him This beloved this is that violent affection which God puts into the hearts of his children that they will have Christ whatsoever it cost them yet understand me I pray you It is not to sell our houses or lands or children but our sinns that I mean the Lord Jesus and one lust cannot lodge together in one soul no if we are but once truly incorporated into Christ we must take him as our Husband and Lord we must love honour and serve him we must endeavour after sanctification puritie new obedience abilitie to do or suffer any thing for Christ we must consecrate all the powers and possibilities of our bodies and souls to do him the best service we can we must grieve and walk more humbly because we can do no better and thus if we do though I cannot say but still we shall sin so long as we live on this earth yet here is our comfort 1. Joh. 2.1 2. We have an Advocate with the Father Iesus Christ the righteous and he is the propitiation for our sinnes I say for our sinnes effectually if we believe in his Name for it was for us he died and they were our sinnes he purged and this is that great benefit we receive from our Saviour in that he by himself hath purged our sinns And now our sinnes being purged our souls recovered I may well end this Text onely I shall give it one visit more and so Farwell You see the maladie Sin the remedie a purge the Physician he the patient himself our selves for our infirmities were laid on him and his sores became our salves by whose virtue we are healed Blesse we then God for the recovery of our souls and be we carefull for the future of any relapse whatsoever these relapses are they we had need to fear indeed for in them the diseases are more dangerous sinns are more pernicious Matth. 12.44 and men become seven times more the children of Sathan then ever they were before Now then we are healed be we studious to preserve it all the dayes of our life and we shall find at our death that he that purged our sinns will save our souls we need not any other Purgatory after death no when our souls shall take their flights from our bodies then are the Angels readie to conduct them to his Kingdome and thither may we come for his sake and his onely who by himself in his own person hath purged our sinnes AMEN FINIS Heavens happiness LUKE 23.43 To day shalt thou be with me in Paradise HE that purged our sinns is
this be his case who will not say with Balaam Let me die the death of the righteous and let my last end be like his Num. 23 10. O let us I beseech you present unto our souls the blessed condition to come and this will be effectuall to stir us up to every good duty and to comfort us in all conditions whatsoever what will a man care for crosses and losses and disgraces in the world that thinks of an heavenly Kingdome What will a man care for ill usage in his Pilgrimâ—ge when he knows he is a King at home we are all in this time of our abâ—ence from God but even strangers upon â—â—rth here then must we suffer in dignities yet here is the comfort we have a better estate to come and all this in the mean time is nothing but a fitting of us to that heavenly Kingdome â—s Davids time between his anointing and investing was a very preparing of him that he might know himself and that he might learn fitnesse for to govern aright so we are anointed Kings as soon as we believe we have the same blessed anointing that is poured on our head and runnes down about us but we must be humbled and fitted before we are invested 〈◊〉 time and but a 〈◊〉 we have yet here to spend and let this be our comfort howsoever we 〈◊〉 here it is not long ere we inherit Alas the 〈◊〉 of this life are not worthy of the glory that shall be shewed us Rom. 8.18 Rom. 8.18 and therefore Igâ—â—â—â—â— iâ— a burnâ—â—g 〈…〉 say 〈…〉 gallows Hieron in catalogo beasts breaking of my bones quartering of â—y 〈…〉 â—â—â—â—sâ—â—ng of my body all the torments of devils let them come upon me so I may enjoy the treasure of Heaven and well â—â—gâ—â— he say it that knew what a châ—nge would be one day 〈◊〉 never was cold shadow so pleasant 〈◊〉 hot Summer never was 〈◊〉 so delightfull after â—â—â—our as shall be this â—eâ—t of heaven to an afflicted â—our coming thither out of this valley of tears O then what service should we do what pain should we suffer to attain this â—est were it to runne through fire and water were it as Augustine said to suffer every day torments you Aug. serm 31. de sanct the very torments of Hell yet should we be conâ—enâ— to aâ—â—â—e it and how much more when we may buy it without money or money-worth we need not to part with any thing for it but sin This Thief now a blessed Saint in glory * I speak of suffering and repenting as means not as the cause for a dayes suffering an half dayes repenting was thus welcomed to Heaven imitate we him in his repentance not in his delay he indeed had mercy at the last cast but this priviledge of one inferres not a common law for all one finde mercie at the last that none should despair and but one that none should presume Be then your sins as red as Scarlet you need not despair if you will but repent and lest your repentance be too late let this be the day of your conversion now abhorre sinnes past sue out a pardon call upon Christ with this Thief on the Crosse Lord remember me remember me now thou art in thy Kingdome thus would we do how blessedly should we die our consciences comforting us in deaths pangs and Christ Jesus saying to us at our last day here our day of death our day of dissolution To day shalt thou be with me in paradise We have dispatcht with expedition this dispatch this expedition to day the next day you shall hear the happinesse of this grant which is the societie of our Saviour thou shalt be with whom with me in paradise With me ANd is he of the Societie of Jesus yes though no Jesuite neither for they were not then hatcht but what noble order is this where the Saints sing Angels minister Archangels rule Principalities triumph Powers rejoyce Dominations govern Virtues shine Thrones glitter Cherubims give light Seraphins burn in love and all that heavenly company ascribe and ever give all laud and praises unto God their Maker here is a Societie indeed I mean not of Babylon but Jerusalem whither Jesus our Saviour admits all his servants and whereto this Thief on the Crosse was invited and welcomed thou shalt be with me in paradise For if with me then with all that is with me and thus comes in that blessed company of Heaven we will onely take a view of them and in some scantling or other you may guesse at Heavens happinesse With me and therefore with my Saints blessed man that from a crew of thieves by one houres repentance became a companion of Saints and now he is a Saint amongst them what joy is that he enjoys with them O my soul couldst thou so steal Heaven by remorse for sinne then mightst thou see what all those millions of Saints that ever lived on earth and are in Heaven Heb. 12.22 there are those holy Patriarchs Adam Noah Abraham and the rest not now in their pilgrimage tossed to and fro on earth but abiding for ever on Mount Sion the City of the living God there are those goodly Prophets Esay Jeremy Ezekiel and the rest not now subject to the torments of their cruell adversaries but wearing Palms and Crowns and all other glorious Ensigneâ— of their victorious triumphs there live those glorious Apostles Peter Andrew James John and the rest not now in danger of persecution or death but arrayed in long robes washed and made white in the bloud of the Lamb Revel 7.14 there live those women-Saints Mary Martha and that Virgin-mother not now weeping at our Saviours death but singing unto him those heavenly songs of praise glory world without end there are those tender infants an hundred forty four thousand Revel 14.1 Revel 14.1 3 4. not now under Herods knife bleeding unto death but harping on their harps and following the Lamb whithersoever he goeth there lives that noble armie of Martyrs they that were slain upon the earth Revel 18.24 Revel 18.24 not now under the mercilesse hands of cruell tyrants but singing and saying their Hallelujahs salvation and glory and honour Revel 19.1 and power be unto the Lord our God tâ—ere dwell all the Saints and servants of God both small and great Revel 19.5 Revel 19.5 not now sighing in this vale of tears but singing sweet songs that eccho through the Heavens as the voice of many waters as the voice of mighty thunderings so is their voice saying Hellelujah Revel 19.6 for the Lord God omnipotent reigneth And is not here a goodly troop a sweet company a blessed societie and fellowship of Saints O my soul how happie wer't thou to be with them yea how happie will that day be to thee when thou shalt meet all the Patriarchs Prophets Apostles Disciples Innocents Martyrs the Saints and servants of the King of Heaven why thus happie
with their flaming tongues usurers with talent hands drunkards with scorched throats all these tares like fiery faggots burning together in hell flames this is the first punishment all the tares must meet they are bundled together Observ 2 Secondly as the tares must together so they must together by themselves thus are they bundled and severed bundled all together but from the wheat all asunder Quia damni poenam infert Basil Ascer in c. 2. p. 255. Chrysost in Matth. Hom. 24. Bern. de inter domo cap. 38. Hell is called damnation Because it brings Heavens losse and this by consent of most Divines is the more horrible part of hell so Basil To be alienated or separated from the presence of God his Saints and Angels is farre more grievous then the pains of hell So Chrysostome The pain of hell is intolerable indeed yet a thousand hels are nothing to the losse of that most glorious kingdome So Bernard It is a pain far surpassing all the tortures in hel not to see God and those joyes immortall which are prepared for his children O then what hels are in hell when besides the pains of sense there is a pain of losse the losse of God losse of Saints losse of Angels losse of Heaven losse of that beatificall vision of the most Sovereigne Good our ever-blessed Maker Consider with your selves if at the parting of the soul and body there be such pangs and gripes and stings and sorrows what grief then will it be to be severed for ever from the Highest and supreamest Good Suppose your bodies as some Martyrs have been used should be torn in sunder and that wild horses driven contrary wayes should rack and pul your arms and legs and heart and bowels one piece froÌ„ another what an horrible kind of death would this be think you and yet a thousand rentings of this member from that or of the soul from the body are infinitely lesse then this one separation of the soul from God When Jacob got rhe blessing from his brother Esau Gen. 27.31 it is said in the Text that he roared with a great cry and bitter saying to his father Hast thou not reserved one blessing for me also Imagine then when the wheat must have the blessing how will the tares figured in Esau roar and crie and yell and howl again and yet notwithstanding this unspeakable rage all the tears of hell shall never be sufficient to bewail the losse of heaven Hence breeds that worm that is alwayes gnawing at the conscience a worâ—â— saith our Saviour that dies not Mark 9.44 Mark 9.44 It shall lie day and night biting and gnawing and feeding upon the bowels of the damned persons O the stings of this worm no sooner shall the damned consider the cause of their miserie to wit the mis-spending of their time the greatnesse of their sinne the many oportunities lost when they might have gotten Heaven for a tear or a sigh or groan from a penitent heart but this worm or remorse shall at every consideration give them a deadly bite and then shall they roar it out Miserable wretch what have I done I had a time to have wrought out the salvation of my soul many a powerfull searching Sermon have I heard any one passage whereof had I not wickedly and wilfully forsook mine own mercie might have been unto me the beginning of the new birth but those golden dayes are gone and for want of a little sorrow a little repentance a little faith now am I burning in hell fire O precious time O dayes moneths years how are ye vanished that you will never come again And have I thus miserably undone my self Come Furies tear me into as many pieces as there are moats in the Sun rip up my breast dig into my bowels pull out my heart leave me not an hair on my head but let all burn in these flames till I moulder into nothing O madnesse of men that never think on this all the dayes of your visitation and then when the bottomlesse pit hath shut her self upon you thus will this worm gnaw your hearts with unconceivable griefs Be amazed O ye Heavens tremble thou Earth let all creatures stand astonished whilst the Tares are thus sentenced Bundle them and burn them Thus farre of the word in generall but if we look on it with a more narrow eye it gives to our hands this speciall observation The tares must have chains proportionable to their sinns Observ Bind them in bundles saith my Text not in one but in many faggots an Adulterer with an Adulteresse a Drunkard with a Drunkard a Traytor with a Traytor as there be severall sins so severall Bundles all are punished in the same fire but all are not punished in the same degree some have heavier chains and some have lighter but all in just weight and measure The Proud shall be trod under foot the Glutton suffer inestimable hunger the Drunkard feel a burning thirst the Covetous pine in wants the Adulterer lie with Serpents Dragons Scorpions Give me leave to bind these in bundles and so leave them for the fire they are first bundled then burned Where is Lady Pride and her followers see them piled for the furnace Esay 3. you that jet it with your bals and bracelets tyres and tablets rings and jewels and changeable suits think but what a change will come when all you like birds of a feather must together to be bound in bundles What then will your pride avail or your riches profit or your gold do good or your treasures help Job 20.26 when you must be constrained to vomit up again your riches the increase of your house departing away and a fire not blown utterly consuming you and them The rich man in the Gospel could for a time go richly fare sumptuously and that not onely on Sabbaths or Holy-dayes but as the text every day yet no sooner had death seized on his body but he was fain to alter both his suit and diet hear him how he begs for water that had plentie of wines and see him that was cloathed in purple now apparrelled in another suit yet of the same colour too even in purple flames O that his delicate morsels must want a drop of water and that his fine apparrell must cost him so dear as the high price of his soul why rich man is it come to this the time was that purple and fine linnen was thy usuall apparrell that banquets of sumptuous dishes were thy ordinarie fare but now not the poorest beggar even Lazarus himself that would change estate with thee Change said I marrie no Remember saith old Abraham that thou in thy life time receivedst thy good things and likewise Lazarus evil things but now he is comforted and thou art tormented Luke 16.25 Luke 16.25 But there are other Bundles where is Gluttonie and her surfetters Do we not see how the earth is plowed the sea furrowed and all to
furnish one Epicures table Sivill sends fruit Canary sugars Moluques spices Egypt balsamum Candy oyls Spain sweet meats France wines our own land cannot satisfie but forrein kingdomes and countreys must needs be sacrificed to our belly-gods but what dainties have such Nabals when they come to hell there is a black banquet prepared for devils and reprobates the first dish is weeping the second gnashing of teeth and what mirth is there where these two courses must last all the feast The lazie Friar sweating at 〈◊〉 long meats and meals Heu quantum patimur cries he alas how much do we suffer which are Friars but alas how much must you suffer at this supper where the meat is poyson the attendants furies the musick grones and time without end the sauce of every dish See here the provision for the damned their chains loose not their fire cools not their worm dies not their woes end not such gall and vinegar bitters every morsell God hath proportioned this punishment for these sheaves they are sent from surfets to an emptie dungeon that sent away beggars empty from their doors But more Bundles yet where is Drunkennesse with her rioters Lo they are trodden under foot saith the Prophet Esay 28.3 they whose tables were full of vomit and filthinesse are now driven to that scarcitie and want that not a cup of wine nor a draught of beer nor a drop of water can be got in all hell for them Sinne must have its punishment in a just proportion the tongue of that rich man that had turned down so many â—uns of wine cannot procure in hell one pot of water to cool it in his tongue he sinned in his tongue he is tormented fiery heats breed a scorching thirst yet because he denied Lazarus a crum of bread Lazarus must not bring him a drop of water how a drop of water alas what are ten thousand rivers or the whole sea of water unto that infinite world of fire here is a poor suit indeed what begs he but a cup of water an handfull of water a drop of water nay were it but a wet finger to cool the tip of his scorched tongue Hearken ye drunkards and fear these flames that one day must parch your tongues Here you may recreate your selves by sleep when you have too much or by idle company when you would have more but hereafter you shall find no means to qualifie these pains sleep there is none though it be nothing but an everlasting night friends there be none though all could professe their everlasting loves you may indeed commerce with some company but who are they save devils and reprobates miserable comforters in the same condemnation Who is not sober that knows what portion must befall these reprobates their mouthes drie as dust their tongues red as fire their throats parcht as coals all their bowels clung together as the burning parchment He that sows iniquity shall reap vanity the drunkard that abuseth so much wine must there want a little water his tongue shall cleave to the roof of his mouth and goblets of boyling lead runne down his throat as the pleasure so the pain he was comforted and is tormented And yet more Bundles where is Covetousnes and her gripers O the iron age we live in was there ever lesse love ever more dissembling the covetous hoardeth holdeth oppresseth or it may be puts out to usury but never without sureties pledges morgages bills or bonds Think of those bonds ye covetous that must hind you in bundles had you then ten thousand worlds and were they all composed of purest gold and brim-full with richest jewels yet would you call them all at the foot of some Lazarus for one drop of water or one puff of wind to cool any part or piece of your tormented members See the cruell effect of sinne he that hath no pity shall not be pitied no he shall have jâ—dâ—ement without mercy that hath shewed no mercy James 2.13 Jam. 2.13 Thus to pay the covetous in his own coin coffers and chests shall be brought before him there shall devils ring him a peal of this damned coin of pounds of shillings of pence these accounts shall sound through his ears and to satisfie his heart melted gold shall be poured down his throat yea he shall be served too with his meat in plâ—â—â— and plate and meat all boil together to his loathed supper thus hath God satisfied him that could never satisfie himself his gold now wants no weight his silver is not scarce mountains and loads are prepared for him to his greater torments Yet again more Bundles where is Adultery with her minions Lo ugly fiends do embrace them and the furies of hell be as their bosome concubines I have read somewhere but I will not deliver it as a truth that a voluptuous man dying and going to this place of torment he was there saluted in this fearfull manner First Lucifer commands to fetch him a chair and forthwith an iron chair red-hot with sparkling fire was brought and he set thereon this done Lucifer commands again to fetch him drink and a drink of melted lead was brought in a cup which they straightway pouring into his open mouth anon it came running out of all his members this done Lucifer commands again that according to his use they should fetch him musitians to make him merry and a sort of musitians came with hot glowing trumpets and sounding them at his ears whereto they laid them anon there come sparks of fire leaping out of his mouth his eyes and nostrils all about him this done Lucifer commands again that according to his wonted manner he should have his Concubines and upon this they bring him to a bed of fire where Furies give him kisses fiery Serpents hug about his neck and the gnawing worm sucks bloud from his heart and breasts for ever and ever Howsoever in this story it may be altogether truth was not brought a bed yet imagine what a welcome shall be to the damned souls their eyes shall startle their ears glow their nostrils suck up flames their mouthes taste bitternesse and for the sense of feeling according to the measure of their sin they are wrapped in the grisly embracements of stinging and stinking flames where now are those daintie delights sweet musick merrie companie are all left behind and is there no recreation in those smokie vaults Unhappie dungeon where there is no order but horrour no singing but houling no ditties but their woes no consorts but shrieks no beautie but blacknesse and no perfumes or odour but pitch and sulphur Let the heat of this fire cool the heat of your lust pleasure ends with pain In as much saith God as the harlot glorified her self and lived in pleasure so much give ye to her torment and sorrow Rev. 18.7 Rev. 18.7 You see now Beloved what Tares are in bundles the Proud Gluttons Drunkards Covetous Adulterers these and such others are bundled by the
here disposing of Paradise at the same time when he hung on the Crosse even giving up the ghost he is dealing Crowns and Kingdoms to a poor penitent soul thus like a glorious Sun that breaks through the watrie clouds ere it appear unto us our Saviour the Sun of Righteousness shoots forth his rayes of Majesty through all his sufferings on a dejected sinner Two malefactours suffer with him the one railes on him saying If thou be Christ save thy self and us but the other prayes to him Lord remember me when thou comest to thy Kingdome in the midst of his thraldome he proclaims his Kingdome and whom he sees a Captive he believes a Lord Lord remember me is it not strange that through so many such thick clouds of misery this dying thief should behold his glory but where grace aboundeth what marvel is it 1. Cor. 2.15 The Naturall man knoweth not the things of God but he that is spirituall discerneth all things No sooner was this penitent thief converted a Christian but on a sudden even on the very rack of torture he confesseth himself a sinner and Christ his Saviour and therefore desires to be remembred of him when he comes to heaven Thus pouring out his soul in prayer the Bridegroom that became an Harp saith Bernard his Crosse being the wood himself stretcht on it the strings and his words the sound heark how he warbles the most heavenly musick that was ever chanted to a departing soul To day shalt thou be with me in Paradise The words are a Gospel such as the Angels brought to the Shepherds Luke 2.10 Luke 2.10 Behold I bring you good tidings of great joy here is tidings good tidings joy and great joy the greatest happiness that could ever befall a mortall now waits on a malefactour at that time when the execution was a doing death approching and the horrours of hell laying hold upon him when a word of comfort would have been most seasonable like apples of gold in pictures of silver Prov. 25.11 then comes our Saviour as a messenger with a pardon and he bids him be of good chear there was happiness towards him when to day what thou shalt be with me where in Paradise Not a word but speaks comfort to the afflicted soul be he howsoever afflicted for the present yet there shall be a change and the more to sweeten it Here is the Celerity to day Certainty thou shalt be Societie with me Vbi or place where all joy is enjoyed in Paradise These are those four heads that issue out of Eden may God give a blessing to the watering that you may bear good fruit till you are planted in that garden whereof it is spoken To day shalt thou be with me in Paradise We begin with the certainty of this promise Thou shalt be c. Thou shalt be TO this purpose was that asseveration Verily verily I say unto thee Nor is it enough that he affirms it but he assures it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt be Will and shall is for the King and what is he lesse that bestows Kingdomes on his servants here was a poor man desires onely to be remembred of him and in stead of remembring him he tells him he shall be with him how but as a coheir of his Kingdome Blessed thief that had such a gift and that made unto him with such assurance as this was It is the promise of our Saviour who to put him out of all doubt he tells him it shall be so Thou shalt be with me in Paradise Whence observe That Salvation may be made sure to a man Observ If you would needs know the means howsoever it was true in this thief it is not by any immediate suggestion or revelation Christ is now in heaven and the holy Ghost works not by enthusiasmes or dreams Fidelium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non nititur revelatione sed promissionibus Evangelii The assurance of our salvation depends not upon revelation but on the promises of the Gospel there then must we search and see and if our hearts be rightly qualified thence may we draw that fulness of perswasion with Abraham who staggered not at Gods promises being fully perswaded that what he had promised he was able to perform Rom. 4.21 Rom. 4.20 21 This doctrine we have confirmed by David Psal 35.3 Psal 35.3 Say unto my soul I am thy salvation By Peter in the 2. Pet. 1.10 2. Pet. 1.10 Make your election sure By Paul in the 1. Cor. 9.26 1. Cor. 9.26 I therefore so run not as uncertainly From all which we may argue David would never pray for that which could not be nor would Peter charge us with a dutie which stood not in possibility to be performed nor would Paul serve God at randome uncertain whether he should obtain any good or prevent any mischief no but as one that was sure that by so doing he should attain everlasting life and without so doing he could not avoid eternall death We may then be sure if conditions rightly concur and seeing this is a point we would be all glad to know that we are sure to be saved I shall beg others help Gods assistance and your patience till we have opened the windows and given you a light of the lodging Cant. 1.7 where securely our souls may rest at noon day Some lay the order thus that to assure us of heaven we must be assured of Christ and to assure us of Christ we must be assured of faith and to assure us of faith we must be assured of repentance and to assure us of repentance we must be assured of amendment of life Others tell us of more evidences and we shall reduce them to these heads The testimonie of our spirits and the testimonie of Gods Spirit It is not our spirit alone nor Gods Spirit alone makes this Certificate but both concurring and thus Paul tels us Rom. 8.16 Rom. 8.16 The Spirit it self beareth witnesse with our spirit that we are the children of God 1. Our first assurance then is the testimonie of our spirit and this witnesseth with Gods spirit two wayes By Inward tokens Outward fruits Inward tokens are certain speciall graces of God imprinted in the spirit of a man as godly sorrow desire of pardon love of righteousnesse John 5.10 faith in Christ for he that believeth on the Sonne of God hath the witnesse in himself saith the Apostle Outward fruits are all good deeds holy duties new obedience and hereby we are sure that we know him if we keep his Commandments 1. Joh 2.3 1. John 2.3 To say then we are sure of heaven and to live a life fitter for devils what a fond saying is this no if we have a true testimony we must be of good lives it is our holinesse and justice and mercy and truth that will be our best assurance 2. Pet 1 10. and so the Apostle assures us If