HEAVEN'S Glory, And Hell's Horror: OR, The Parable of DIVES and LAZARUS opened and applied.  
Wherein, the everlasting Joy of the Saints and the endless Torments of the Wicked are discovered: for the Comfort of the one, and Terror of the other.  
By J. H. a Servant of Jesus Christ.  Mat. 25.46. 
These shall go away into everlasting punishment; but the Righteous into life eternal.  
LONDON, Printed for John Andrews, at the White Lion, near Pie-corner. 1662.   portrait John 5.28, 29. 
Marvel not at this, for the hour is c●●●g, in the which all that are in the graves shall hear ●●●ice, and shall come forth. They that have done good, ●●●e resurrection of life; and they that have done evil, to ●●urrection of damnation.   

Heaven's Glory, AND Hell's horror. Or, the Parable of DIVES and LAZARUS opened and applied.  Luke, 16.19, 20, etc. 
There was a certain rich man, which was clothed in purple, and fine linen, and fared sumptuously every day.  
And there was a certain beggar named Lazarus, which was laid at his gate full of sores,  
And desiring to be fed with the crumbs which fell from the rich man's table: moreover, the dogs came and licked his sores.  
And it came to pass that the beggar died, and was carried by Angels into Abraham's bosom, the rich man also died, and was buried.  
And in Hell he lift up his eyes being in torments, and seethe Abraham afar off, and Lazarus in his bosom.  
And he cried, and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue, for I am tormented in this flame.  
But Abraham said, Son, remember that thou in thy life time receivedst thy good things, and likewise Lazarus evil things, but now he is comforted and thou art tormented.  
And besides all this, between us and you there is a great gulf fixed, so that they which would pass from hence to you, cannot; neither can they pass to us, that would come from thence.  
Then he said, I pray thee therefore father, that, thou wouldst send him to my father's house:  
For I have five brethren, that he may testify unto them, lest they also come into this place of torment.  
Abraham saith unto him, They have Moses and the Prophets, let them hear them.  
And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent.  
And he said unto him, If they hear not Moses and the Prophets, neither will they be persuaded though one risen from the dead.  
THese words, beloved in our Lord and Saviour jesus 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 three first verses, we find 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 find recorded in the 19 verse, There was a certain rich man which was clothed in purple and fine linen, 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 man's 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 man's 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 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 own names; but the very desire of these men shall perish. But I proceed.  
In the second place, where the rich man is described by his apparel, and that is said to be purple and fine linen, which signifies not only the greatness of his riches, but the eminency of his person and place in the world, namely, that he was some Ruler among the jews. Purple clothing ye know in the ornament of Kings and great ones of the world, and they that wear fine linen are in King's houses; that is, they are either Kings themselves, or else great Officers under Kings, 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 only 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 seethe 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, only 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 ways 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 only 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 been lawful; for God doth not only 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. Luke's Gospel and the 13. Verse, When thou makest a feast, call the poor, the lame, and the blind, 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 God's bounty: God filleth only the hungry with the good things of grace and glory; they that are always feasting, are certainly always 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 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 carcase, but he never remembered 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 days, 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 do 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 man's 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 was described by his riches, so on the contrary he is here described by his poverty. He was not only 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 supply 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 abounds 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 the poor, and do not relieve them, i● the 25. of St. Matthew: unmerciful men do not only 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 starving 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 proceed.  
Secondly, We have the poor man here described by his name; There was a certain 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 man's gate. Had he been rit●, he should have been received into his palace, and richly entertained at his table; but being poor and miserable, he is only 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 only 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 man's 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 fullness should provoke us to regard and supply those which want; there is no love of God in that man who sees 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 exceeding 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 clothing 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 lie 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 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 Abraham's bosom was laid at the rich man's 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 cried his eyes out for bread at the rich man's 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 man's humility, and the rich man's cruelty; and this is first set forth by the smallness of that which Lazarus desired, only 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 choosers; and it's not more common than true, they that are truly poor will be thankful for the least crumb, for the smallest gift: Lazarus desired only to be fed with the crumbs that fell from his table, not his dainties. And then secondly, the rich man's cruelty is here condemned by the compassion of his dogs; Dives regarded neither his hunger nor his sores, but the d●gs they pitied 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 by't and devour, they forget their wont cruelty, and as much as in them lies labour to heal or ease the poor man's sores. It's not improbable, but that the dogs were let lose purposely to affrighten Lazarus from his gate, or else to devour him; rich Gluttons usually keep such fierce and devouring creatures purposely to keep 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 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 privilege, 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 kind of outward afflictions may attend God's people in this life, yet when death comes there's an end of all these. In a word, death is the best friend a child of God hath next to jesus Christ; it doth not only deliver them from their sorrow, but it translates them to their joys; it is the messenger of God their heavenly Father, who comes only to call them home to their Father's house, to inherit those everlasting joys, which God hath prepared for them to all eternity, Lazarus was not only released from his sorrows by death, but he is carried by the Angels into Abraham's 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 than 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 find better fare upon the fat Carcases of rich Gluttons, then of the poor. Well, the rich man he died 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 jesus Christ doth hereby signify, 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 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 jesus Christ: but then, when they drop into Hell, and lift up their eyes there, and behold, first their soul to be in extreme 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 only 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 men's 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 soul might be made to flee from these t●●●ollerable torments, into which the damned do go. I shall show 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 only the guilt of one or two, but the guilt of 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 been even at their wit's end. But now when thou comest into hell, and hast not only 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 clapped 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, than thou shalt have brought 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 jesus 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 only to hear the report. A vexation, that is, a torment, or a great part of hell only to understand the report, that is, to understand the good tidings that came into the world by Christ's death for poor sinners, and you will find this to be verily the mind of the Spirit, if you compare it with Isa. 53.1. where he speaks of men's turning their backs upon the tenders of God's grace in the 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 die 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 than 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 thyself thrust out. And this is that, that Christ told the jews would befall them in Luke 13.28. There shall be weeping, etc. when you shall see Abraham (your Father) and Isaac, and Jacob, (together with your Brethren) the Prophets in the Kingdom of Heaven, and yourselves 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 keep 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 only the supposition of the devils appearing, but the real society of all the devils in hell to be with thee howling and roaring, screeching 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 showers 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 always every hour, day and night: for their worm never dies, but always 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 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 seest what an innumerable company of howling devils thou art amongst, thou shalt think this again, this is my portion for ever. When thou hast been 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 lie 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 mind conceives of the torments of hell. Yet this let me say to thee, accept of God's mercy, through our Lord jesus Christ, lest thou feel that with thy conscience, which I cannot express with my tongue, and say, I am sorely tormented in this flame. And seethe Abraham afar off, and Lazarus in his bosom.  
When the damned are in this pitiful state, surrounded with fears, with terrors, with torment and vengeance; one thing they shall have, which is this, they shall see the happy and blessed state of God's children: he seeth Abraham afar off, and Lazarus in his bosom, 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 seeth Abraham afar off, and Lazarus in his bosom. 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 Heaven to all eternity. Harken 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 see Lazarus, but it will be afar off. Again, he seethe Abraham afar off, and Lazarus in his bosom. These are some of the things that the damned do behold, so soon as they come into torment. Mark, And he seethe Lazarus in Abraham's bosom. 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 seeth Lazarus in his bosom.  
From whence observe, that those who live and die 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 spite of their teeth see the Saints, yea, the poor Saints, even the Lazarus', or the ragged ones that belong to jesus, to be in a better condition than themselves. O who do you think was in the best condition, or who do you think see 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 God's 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 itself 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 seethe Abraham afar off, and Lazarus in his bosom, is this, ●hey that are the persecutors of the ●aints of the Lord now in this world, ●all see the Lords persecuted one's, to 〈◊〉 they that are so highly esteemed by ●he Lord, as to sit, or to be in Abrahams ●●som, (in everlasting glory) though 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 dog's 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 Abraham's bosom.  
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 than thou must departed back again 〈◊〉 that 〈◊〉 of darkness, from whe●● than camest out, (to appear before th● terrible Tribunal) where thou shalt 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 jesus, 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 welfare of thy soul, and refusing to be justified by jesus, 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 jesus 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 Carcase 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 Carcase it may be is it ●●●bled into some ●o●e other 〈◊〉 but Lazarus' soul that's in Glory. Many 〈◊〉 Carcases may be honourably buried, whose Soul shall be everlastingly damned.  
From the words thus briefly opened, let me give you two or three observations.  
In the first place than 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 die are immediately sent to Hell, when wicked men die, 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 show you that it is so; and then in the second place, I shall endeavour to improve them, by way of Use and Application, for the 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 show 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 needs no proof, it being as clear as the Sun at Noonday, so that he that runs may read it; the Text itself doth clearly prove this truth, Dives being in Hell sees Lazarus in Abraham's bosom: Dives he never minded Hell so as to prevent it, but Dives he now finds 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 than our whole body should enter into 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 see 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 choosing Christ; the Text saith, Heb. 11.26. He had respect to the recompense 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. rejoice 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 enduring substance. We know, saith the Apostle, 2 Cor. 5.1. that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. Rejoice (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 Paradise, 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 ukase. After he had spoken 〈◊〉 them, he was received up into heaven, and sat 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● 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 it's reserved for eternity to be known. But to give you a little glimpse of this glory, and I shall but show you as it were the outside of your Father's 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 show. 

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 mind, ●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 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 than 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. It's beyond the happiness of Adam in Paradise; in Paradise Adam's body 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, coheirs 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● above the spangled firmament which is ●●t the lower pa●ement of our Favours h●use: and this should comfort such of God's people, as (with poor Lazarus) have 〈◊〉 possessions here, they shall possess heavens and 〈◊〉 all the glory thereof, which is better than 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 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; it's 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 unbelieved, abominable murderer whore mongers, sorcerers, idolaters, and all lie 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, Judas 6. 〈◊〉 place of everlasting woe. See 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 learned Divine, speaking of the everlasting 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 days 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.  
FINIS.   

Courteous Reader.  
THere is lately published an excellent and profitable Sermon, called, Christ's first Sermon, or, The necessity, duty and practice of Repentance, opened and applied. Also Christ's last Sermon, or, The everlasting estate and condition of all men in the world to come. Likewise the Christians best Garment, or, The putting on of the Lord Jesus Christ. And the Christians blessed Choice. Very godly Books, and are but three pence price.  
There are likewise eight other small Books, all of them very godly, and very comfortable for thy soul. One is entitled, England's Faithful Physician. The second, Doomsday at hand. The third, the dreadful character of a drunkard. The fourth, The Father last Blessing to his children. The fifth, The sin of Pride arraigned and condemned. The sixth, The Charitable Christian. The seventh, The Plain Man's Plain Pathway to Heaven. The eight, the Black Book of Conscience. All very necessary for these licentious times, and each of them being but of two pence price. They are to be sold by John Andrews, at the White Lion near Pie-corner