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

Heavens happiness.

LUKE 23.43.

To day shalt thou be with me in Paradise.

HE that purged our sinns is here disposing of Pa∣radise, 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 Sa∣viour (the Sun of Righteousness) shoots forth his rayes of Ma∣jesty through all his sufferings on a dejected sinner. Two male∣factours 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 abound∣eth, what marvel is it?* 1.1 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 re∣membred

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.* 1.2 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 ma∣lefactour, 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;* 1.3 then comes our Saviour (as a mes∣senger 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]
• Ʋbi, 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 certain∣ty 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 as∣sures it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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.* 1.4 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;* 1.5 The assurance of our salvation depends not upon re∣velation, 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 stag∣gered not at Gods promises, being fully perswaded, that what he had promised he was able to perform, Rom. 4.21.* 1.6 This doctrine we have confirmed by David, Psal, 35.3.* 1.7 Say unto my soul, I am thy salvation. By Peter, in the 2. Pet. 1.10.* 1.8 Make your electi∣on sure. By Paul, in the 1. Cor. 9.26.* 1.9 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 sa∣ved, I shall beg others help, Gods assistance, and your pati∣ence, till we have opened the windows, and given you a light of the lodging,* 1.10 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 assu∣red of faith; and to assure us of faith, we must be assured of re∣pentance; 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.* 1.11 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,* 1.12 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 obedi∣ence, and hereby we are sure that we know him, if we keep his Commandments, 1. Joh, 2.3.* 1.13 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,* 1.14 and so the Apostle assures us; If ye do these things ye shall never fall.

2. Our second and best assurance is the testimonie of Gods Spi∣rit, which sometimes may suggest and testifie to the sanctified conscience thus, or in the like manner, Thou shalt be saved, thou shalt be] with me in Paradise.

But here I must satisfie two doubts: first, by what meanes the Spirit of God gives this particular assurance? secondly, how a man may discern betwixt the assurance of this Spirit, and the illusion of Satan, who is the spirit of lies?

To the first we say, the means is either by an immediate reve∣lation, or by a particular application of the promises in the Go∣spel,* 1.15 in form of an experimentall syllogisme, as, Whosoever be∣lieves on the Son shall be saved; but I believe on the Sonne, there∣fore I shall be saved. The major is Scripture, the minor is con∣firmed by our faith, which if I have, I may say I believe: True, flesh and bloud cannot say this, it is the operation of the holy Ghost; but if the work be wrought, and I feel this faith within my soul, what need I doubt but this assumption is true, I believe on the Son? Yet I hear some complain, they have neither sight nor sense of faith: and thus it is often with Gods dearest chil∣dren: the Sunne that in a clear sky discovers and manifests it

self, may sometimes with clouds be overcast and darkened; and faith, that in the calmnesse of a Christian course shines, & shews it self clearly to the sanctified heart, may sometimes in the damp of spirituall desertion, or darknesse of temptation, lie hid and obscured: there is therefore in the Saints,* 1.16 the assurance of evi∣dence, and the assurance of adherence: The assurance of evidence, is that which is without scruple, and brings an admirable joy with it, and this more especially appears either in our more fer∣vent prayers, or in our heavenly meditations, or in time of mar∣tyrdome, or in some quickening exercises of extraordinarie hu∣miliation, or in beginning of our spirituall, or end of our natu∣rall life, as most needfull times, then doth Gods spirit speak comfortably to us, whispering to our souls the assurance of our happinesse, that we shall be inheritours of his Kingdome. The assurance of adherence is that, which I doubt not the Saints have in their greatest extremitie: for instance, many a faithfull soul, that makes conscience of sinne, lies and languishes upon the rack of fears and terrours, he shels nothing but a dead heart, and a spirituall desertion, yet in the mean time his soul cleaves unto Christ, as to the surest rock, he cries and longs after him, and for all his fears and sorrows he will still rest upon him, Job-like, though he slay me, yet will I trust in him, Job 13.15.* 1.17 Now this adherence unto Christ may assure him of salvation, for (if we speak punctually and properly) faith justifying is not to be assured of pardon, but to trust wholly upon Christ for par∣don; and thus if he do, then may he with freedome of spirit say, I believe on the Sonne, whence ariseth this conclu∣sion, which is the testimonie of Gods Spirit, therefore I shall be saved.

To our second doubt, how we may discern betwixt the te∣stimonie of Gods Spirit, and the illusion of Satan? I answer.

First, the testimony of Gods Spirit is ever agreeable to the Word, and thus to trie us, the Scripture tels us, that Whosoever is born of God, doth not commit sinne, 1 John 3.9. which is not to be understood simply of the act of sinning, for who can say, my heart is clean? but in this sense, he doth not commit sinne, that is, he makes not a trade of sinne, it doth not reign in him; if then thou allowest any lust in thine heart, or goest on in the willing practice of any one known sin & yet hast a conceit that thou art

sure of salvation, alas, thou art deceived, thou hast made a lie thy refuge, and hid thy self under falshood.

Secondly Gods Spirit breeds in the soul a Reverend love, and insatiable longing after all good means appointed and sancti∣fied for our spiritual good: and therefore that heart which sweet∣ly is affected and inflamed with the word and prayer, and medi∣tation and conference, and vows, and singing of Psalms, and use of good books, we doubt not but it is breath'd on by the Spirit of God; whilst others that use all these Ordinances out of custome or formalitie, or some other sinister end, alas, their conceit of being right, is built on the sands, and therefore down it fals at deaths floud, and is overwhelmed in destruction.

Thirdly, Gods Spirit is ever attended with the spirit of Prayer, and therefore saith the Apostle, We know not how to pray, but the spirit it self, maketh intercession for us with groan∣ings which cannot be uttered, Rom. 8.26.* 1.18 O the blessed opera∣tion of this Spirit! it even warms the spirit of a man with quick∣ning life, to pour out it self in the presence of the Lord his God, sometimes in more hearty prayers, and sometimes in more faint and cold, yet alwayes edged with infinite desires that they were farre more fervent then they are: But on the other side, every deluded Pharisee is a mere stranger to the power of Prayer, if he prayes often (as I make it a question) yet never prayes he from a broken heart, and this argues that all his confidence is no better then a weed which grows of its own accord, & there∣fore like Jonahs gourd, when affliction comes, it withers on a sudden.

Fourthly, the testimonie of Gods Spirit is often exercised and accompanied with fears, and jealousies, and doubts, and di∣strusts; and varieties of temptations, which many times will drive the soul thus distrest to cry mightily to God, to re-examine her grounds, to confirm her watch, to resort for counsell where it may be had; whilest on the contrary the Pharisees groundlesse conceit lies in his bosome without fears, or jealousies, or doubts, or distrusts, or any such ado, why so? alas, Sathan is too subtle to trouble him in that case; he knows his foundation is falshood, his hope of Heaven no better then a golden dream, and therefore in policie he holds his peace, that he may hold him the faster.

Fifthly, the testimony of Gods Spirit is ever most refreshing

at those times, when we retire our selves to converse with God in a more solemn manner; when we feel that we have con∣quered, or well curbed some corruption of nature; when we are well exercised in the Ordinances of God, or in our sufferings by man for a good cause, and conscience sake; then (or at such times) shall we feel that sweetnesse of the spirit cherishing our hearts with a lightsome comfort that cannot be uttered; whilest on the contrary the deluded man is alwaies alike peremptorie in his confidence, you shall not take him at any time without a bold perswasion, that he hopes to be saved as wel as the best, thus like a man who lying 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 ap∣plication 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.

[Ʋse.] 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 inheri∣t••nce in Paradise? a man can never be too sure of going to Heaven; and therefore in Gods fear let us examine the testimo∣nie 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 re∣membred 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,* 1.19 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 bo∣dies 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 Para∣dise, 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 mo∣tions, 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 Pur∣gatory to run through? but the very same day he died, he must then go to Paradise? no, unlesse Limbus or Purgatorie be Pa∣radise it self, there is no such thing at all. Some there are, that rather then say nothing, speak thus; Christ giving up the ghost,* 1.20 his soul descended into hel, and the very same day was this Male∣factour partaker of Christs beatificall vision, with the other Pa∣triarchs in Limbus. But of how great difference is Paradise and Limbus, we shall hear another time: sure it is, Christ pro∣mised 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, de∣scended into hel, then ascended into heaven: The Creed teach∣eth, 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.* 1.21 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 accor∣ding 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,* 1.22 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, can∣not be said properly to enter into a place, and therefore not into Pa∣radise. Again, When Christ saith, Thou shalt be with me in Pa∣radise] he doth intimate a resemblance between the first and se∣cond Adam: the first Adam sinned against God, and was pre∣sently cast out of Paradise: the second having made a satisfaction for sinne, must presently enter into Paradise. Now there is no en∣trance but in regard of the soul, or man-hood, and therefore to ap∣ply 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 Wor∣thies can tell us,* 1.23 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,* 1.24 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 A∣postle 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 Pa∣radise.

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 a∣bove 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.* 1.25 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 bro∣ken, 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.* 1.26

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 hap∣piness 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 la∣bour, 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 appa∣rell, 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 cru∣cified 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 where∣of, 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 un∣to 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 de∣siring to be remembred of the other, and the other complain∣ing that he was forgotten of his Father:* 1.27 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,* 1.28 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?

[Ʋse.] And if 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?* 1.29 O let us (I beseech you) present unto our souls the blessed con∣dition 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 Pilgrim••ge, when he knows he is a King at home? we are all (in this time of our ab••ence from God) but even strangers upon ••••rth; here then must we suffer in digni∣ties, 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. ••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.* 1.30 and therefore Ig•••••••••• i•• a burn••••g 〈…〉〈…〉 say 〈…〉〈…〉 gallows,* 1.31 beasts, breaking of my bones, quartering of ••y 〈…〉〈…〉 ••••••••s••••ng of my body all the torments of devils, let them come upon me, so I may enjoy the treasure of Heaven; and well ••••g•••• he say it, that knew what a ch••nge would be one day 〈◊〉〈◊〉 never was cold shadow so pleasant 〈◊〉〈◊〉 hot Summer, never was 〈◊〉〈◊〉 so de∣lightfull after ••••••our, as shall be this ••e••t of heaven to an af∣flicted ••our coming thither out of this valley of tears, O then what service should we do? what pain should we suffer to at∣tain this ••est? were it to runne through fire and water, were it (as Augustine said) to suffer every day torments you,* 1.32 the very torments of Hell yet should we be con••en•• to a••••••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)* 1.33 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 de∣spair, 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 up∣on

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 expediti∣on, 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, Archan∣gels rule, Principalities triumph, Powers rejoyce, Dominations govern, Virtues shine, Thrones glitter, Cherubims give light, Se∣raphins 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) whi∣ther 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 Hea∣vens 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;* 1.34 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, Jere∣my, Ezekiel, and the rest, not now subject to the torments of their cruell adversaries, but wearing Palms, and Crowns and all

other glorious Ensigne•• 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:* 1.35 there live those women-Saints, Mary, Martha, and that Virgin-mo∣ther, 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.* 1.36) 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.* 1.37) not now under the mercilesse hands of cruell tyrants, but singing and saying their Hallelujahs, salvation, and glory, and honour,* 1.38 and power be unto the Lord our God: t••ere dwell all the Saints and servants of God (both small and great, Revel. 19.5.* 1.39) 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,* 1.40 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 and blessed, is this penitent Thief: no sooner entred he into the gates of Heaven, but there meets him with musick and dancing,* 1.41 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 Para∣dise, 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

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Seraphims cry aloud,* 1.42 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,* 1.43 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 cre••••••d O heavenly harmony consisting of ten thousand times ten thousand various sorts of Musick!* 1.44 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 ser∣vant Job,* 1.45 The morning starres sing together, and the ser•••••••••• of God shout for joy. These are the winged Ch••risters of 〈◊〉〈◊〉, whom John the Divine heard singing their song of Hallelujah and Hosanna,* 1.46 I heard (saith he) the voice of a great multitude, as the voice of many waters the voice of ••any Angels, singing, and saying Hallelujah and again Hallelujah these are the nimble Posts of heaven,* 1.47 whom Jacob say•• thing 〈◊〉〈◊〉 and down the Ladder: these are the Protectours of the godly whose aid God promised the Israelites;* 1.48 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,* 1.49 Heaven their Angels al∣wayes behold the face of his Father; these are the armies of God, who meeting Jacob in his journey,* 1.50 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.* 1.51 They are shining and singing stars winged choristers, nimble Posts of hea∣ven, 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 admi∣rable: O that this clay of ours should come to dwell with th••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 Para∣dise. 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 An∣gels 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 an∣swer themselves again, it is he that for us became man; for the sal∣vation, 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 sit∣ting 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 glo∣ries (saith Austin) to be admitted to the inestimable sight of Christ his face,* 1.52 and to receive the beams of glory from the bright∣nesse 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 compari∣son. No wonder then,* 1.53 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 ex∣cellent 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 empti∣nesse,

and utterly to seek for the surest Sanctuary whereon to rest: onely once admit him to the face of God, and then pre∣sently, and never before, his infinite desire exspires in the bo∣some 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,* 1.54 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.* 1.55 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 dark∣some 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 comfort∣able 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 eminent∣ly in himself beauty to our eyes, musick to our ears, honey to our mouthes, perfume to our nostrils, light to our understand∣ing, delight to our will, continuation of eternitie to our memo∣rie; in him shall we enjoy all the varieties of times, all the beau∣tie 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?* 1.56 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.* 1.57

You see now Heavens societie, they are Saints and Angels, and Christ, and God blessed for ever and ever.

[Ʋse. 1] Who then would not forsake Father and Mother, the dear∣est 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 cruci∣fied 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 Savi∣our 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 Ru∣bies, all his body glittering in glory, and his soul magnifying the Lord for his conversion and salvation world without end.

[Ʋse. 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 hea∣ven, from whence we look for the Saviour, Phil. 3.20.* 1.58 He was assured of heaven, and therefore he conversed as a Citizen of heaven before he came there, every way he ••••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.* 1.59 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?* 1.60 no, no, Away ye workers of ini∣quitie, 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 Ʋbi where his soul arrived; but of that hereafter, as the Lord shall inable me. God give us all grace ••o to live here that howsoever we go hence one after another, yet at last we may all meet together with our Lord and Sa∣viour 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,* 1.61 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 Testa∣ment 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.* 1.62 and the other (saith Paul) was in heaven, which he calls the third heaven, 2. Cor. 12.2.* 1.63 and that Paradise in my Text must be understood of Hea∣ven, this resemblance confirms; the first Adam sinned against God, and was presently cast out of that Paradise on earth; the second Adam made satisfaction for sinne, and so must pre∣sently enter into this Paradise of heaven: because of the sinn of the first Adam, both he and all his posterity were thrust out of Eden; because of the sufferings of the second Adam, both he, and we, this Thief, and all believers, are to go into heaven. So then this Paradise whither Christ is gone, and this Thief went with him, what is it? but as Paul calls it, the third heaven? or as the Thief himself styled it in his prayer to our Saviour, Re∣member me; where? in thy Kingdome.

And if this be it we call Paradise, what can we say of it? It is not for us (saith Bernard) in these earthly bodies to mount into the Clouds,* 1.64 to pierce this fulnesse of light to break into this bot∣tomlesse depth of glory; this is reserved to the last day, when Christ Iesus shall present us glorious and pure to his Father, without spot or wrinkle. And yet because God in his Word doth here give us a taste of heaven, by comparing it with the most precious things that are on earth, let us follow him so far as he hath revealed it, and no further.

In the midst of Paradise is a Tree of Life, Rev. 2.7.* 1.65 and this Tree bears twelve manner of fruits, yielding her fruit every Moneth, Rev. 22.2.* 1.66 What more pleasant then life? and what life better then where is variety of pleasure? here is a tree of life, and the life of the tree; a Tree of life that renews life to the eat∣ers, and the life of the tree bearing fruit every moneth, and as many moneths so many fruits; such are the varieties of heavens joyes, where youth flourisheth that never waxeth old, change of delights and choise too entreth that never knoweth end. But look we a little further: Iohn that calls this place Paradise, Re∣vel. 2. calls this Paradise a City, Rev. 21.* 1.67 and hereof he gives us the quantitie and quality, the bignesse and beauty: first for the greatnesse of it; An Angel with a golden Reed mea••ures it, and and he finds the length and the breadth, and the height of it are equall. Secondly, for the beautie of it, The Walls (saith he) are of Iasper, and the foundation of the Walls garnished with all

manner of precious stones, the twelve gates are of pearls, and the streets paved with pure gold: there is no need of Sun or Moon: for the glory of God lightens it, and the Lamb (Christ Iesus) is the light thereof. See here the excellency of this City: on which words to give you a short Comment,

Wee'l begin first with the Greatness of it: The Angel sets it down twelve hundred Furlongs, vers. 16. Yet that we may know this certain number; it is but figuratively taken; you may ghesse at the measurable magnitude of this Citie, by those many Mansions, spoken of by Christ, John 14.2.* 1.68 In my Fathers house are many Mansions: How many? so many (saith one) as would suffice infinitis mundis,* 1.69 a thousand worlds of men, and though all the men in this one world attain not to it, it is not for want of room, but of will, They believe not in him who hath prepared these seats for them. And ghesse it you may by that in∣credible distance betwixt Heaven and Earth. Some Astrono∣mers compute, that betwixt us onely and the starrie Frmament, there is no lesse then seventy four Millions,* 1.70 seven hundred three thousand, one hundred, eighty miles; and if the Empyreall Heaven (as many say) be two or three Orbs above the Starrie firmament, how many more miles is it then beyond? and the further it is distant (we all know well enough) the heavens being Orb-wise, and one comprehending another, that which is furthest or highest must needs be the greatest; hence is it that Scriptures compare the height of Heaven (and consequently the magnitude) to the perfection of God past finding out; Canst thou by searching find out God?—it is as high as heaven, what canst thou do? Job 11.8.* 1.71

Secondly, If such be the immensity, what think you is the beauty? It is a most glorious Citie, whose walls are of Iasper, whose building is of gold, whose gates are of pearls, whose foun∣dation of precious stones: and if such be the gates and streets, what then are the inner rooms? what are the dining Chambers? what are the lodging rooms? O how unspeakable is the glory of this Citie! Kings shall throw down their Crowns before it, and count all their pomp and glory but as dust in comparison; and well they may: for what is an earthly Kingdome to this heavenly Paradise? where is mirth without sadness, health with∣out sorrow, life without labour, light without darknesse, where

every Saint is a King, adorned with light as with a garment, and clad in the richest robes that God bestows upon a creature.

But that which more especially commends the beauty of this Citie, is the lustre of it, There is (saith Iohn) no need of Sun or Moon, it is verus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wholly light it self,* 1.72 not like the star∣rie firmament, bespangled here and there with glittering spots. It is all as it were one great, one glorious Sun, from every point it pours out abundantly whole rivers of purest light, and then what a light is this?

Nor is this all; for the glorie of God lightens it, and the Lamb is the light thereof; besides the native lustre, there is the glorie of God, the glory of all glories; this is it for which Moses prayed, O Lord, I beseech thee shew me thy glory; to whom God answered, thou canst not see my face and live, —but I will put thee in a cleft of the rock,* 1.73 and will cover thee with my hand while my glory passeth by; then will I take away my hand, and thou shalt see my back parts: but my face shall not be seen. And if Moses face shone so bright with seeing Gods back-parts, that the Israelites were afraid to come nigh him, and that he was fain to cover his face with a veil while he spake unto them,* 1.74 how bright then is Paradise, not onely lightened with the back-parts of God, but with his own divine glory? From the majestie of God (saith a modern) there goes out a created light,* 1.75 that makes the whole Citie glitter, and this being communicated to the Saints, God thereby causeth that they see him fully face to face.

Again, The glory of God, and the Lambe of God both give their lights; that Lambe that was slain from the beginning of the world, that body of his once crucified, now brighter then ten thousand Suns, O how infinitely glorious doth it make this Pa∣radise, this Citie of God? His countenance is as the Sun that shineth in his strength, saith Iohn, Revel. 1.16.* 1.76 But what starres are those in his hands and his feet? Where the nayls pierced, now it sparkleth; where the spear entred now it glittereth glo∣riously: if we look all over him,* 1.77 his head and his hairs are as white as snow, his eyes are as a flame of fire, his feet like unto fine brasse, as if they burned in a furnace: no wonder then if such beams come from this Sun (the Sun of righteousnesse) that all heaven shines with it from the one end to the other.

And yet again the Lambe, and the Saints all give their lights; for we know that when he shall appear, we shall be like him, 1. Joh. 3.2.* 1.78 how like? why, he shall change our vile bodies, that it may be fashioned like unto his glorious body, Phil. 3.21.* 1.79 In what like? even in this very quality; for they that be wise shall shine, Dan. 12.3.* 1.80 How shine? as the brightnesse of the Firmament: nay more, as the starres, saith Daniel: nay more, as the Sun, saith our Saviour; nay, yet more saith Chrysostome: howsoever the righteous in heaven Heaven are compared to the Sun, Matth. 13.43.* 1.81* 1.82 It is not, because they shall not surpasse the brightnesse of it; but the Sun being the most glittering thing in this world, he takes a resemblance thence onely towards the expressing of their glory. Now then what a masse of light will arise in Paradise, where so many millions of Sunns appear all at once? If one Sunne make the morning sky so glorious, what a bright shining and glorious day is there, where's not a body but 'tis a Sunn? Sure it is,* 1.83 There shall be no night there no need of candle▪ no need of Sunne, or Moon, or Star. O that this clay of ours should be partakers of such glory! what am I O Lord, that being a worm on earth, thou wilt make me a Saint in heaven? this body of earth and dust shall shine in heaven like those glorious span∣gles in the firmament; this body that shall rot in dust and fall more vile then a Carrion, shall arise in glory, and shine like the glorious body of our Saviour in the mount of Tabor. To come neer my Text: See here a Saint-Thief shining gloriously he that was crucified with our Saviour at whose death the Sun hid her face with a veil, now he reigns in glory without need of Sunn: for he is a Sunn himself, shining more clearly then the Sun at noon; he that one day was fastened to a Crosse, now walks at liberty through the streets of Paradise, and all the joyes, all the riches, all the glory that can be is poured upon him. What else? He is in Paradise, and what is Paradise but a place of pleasure? where sorrow is never felt, complaint is never heard, matter of sadness is never seen, evil success is never feared, but in stead there∣of there is all good without any evil, life that never endeth, beau∣ty that never fadeth, love that never cooleth, health that never impaireth, joy that never ceaseth; what more could this peni∣tent wish, then to hear him speak that promised Paradise, and

per••••••••••ed his promise, To day thou shalt 〈…〉〈…〉 with me in Paradise.]

And thus in a Map have I 〈…〉〈…〉 Paradise] for quantitie great, for quality glor••••••••, 〈…〉〈…〉 better, when you shall walk through the 〈◊〉〈◊〉 observe the towers, fully contemplate the glory 〈◊〉〈◊〉 that you may, not w•••••• of application before I 〈◊〉〈◊〉.

[Ʋse 1] Meditate then with what sweet delight every•••••• servant of God may bath himself before hand even in this valley of tears! Did we but think on this glori•••••• place, 〈…〉〈…〉 ••hose hea∣venly mansions prepared for us, did we spend many thoughts upon it, and ever and anon sigh and seek after it until we came to the fingering and possession of it; O how would these hea∣venly meditations ravish our souls, as if Heaven 〈…〉〈…〉 before we entred into Heaven! Consider of this in what ••••se soever we are, whether we are vexed, or injured, or oppressed, or persecuted for the name of Christ; there is nothing so imbit∣tered, that a thought of heaven will not sweeten: Yet I say not that w•• are onely to think of it, withall let us strive and strain to get into this golden Citie, where stre•••••• 〈◊〉〈◊〉 ••••te•• ••nd all is gold and pearl; nay, where pearl 〈…〉〈…〉 no••hing worth in comparison of those things which shall be revealed unto 〈◊〉〈◊〉 faithfull soul.

[Ʋse 2] On the other side, Consider with your selves what fools are they who deprive themselves willingly of this endlesse glory, who bereave themselves of a room in this City of Pearl, for a few carnall pleasures, what Bedlams and humane beasts are they, who shut themselves out of Paradise, for 〈…〉〈…〉∣rie pelf? What sots and senselesse wretches are they, who wit∣tingly and wilfully bar themselves out of this Palace, for the short fruition of wordly trash and 〈◊〉〈◊〉. As for you of whom I hope better things, let me advise you for the love of God, for the love of Christ, for the love that you b•••••• to your own soule, that you will settle your affections or things above, and not on things beneath; and then you shall find o•••• l••y the comfort of it when leaving this world, the Spirit of G••••st shall whisper to your souls this happy tidings, To day shalt thou be with me in Paradise.]

Here is an end: Shall I now cast up the accounts of what I have delivered you? The Total is this:

Every sinner that repents and believes, shall be saved: you need no other instance then this Thief on the Crosse, at one hear∣ty tear, one penitent prayer, Lord, remember me in thy King∣dome, the Lord gives him his desire; see here the fiat, thou shalt be] the expedition, to day] his admission, with me] the place whither he is inducted, it is into Paradise.] and there now he officiates, doing service to God without ceasing, world without end. O Lord, give me grace so to re∣pent and believe, that whensoever I go hence, that day I may be with thee in Paradise. AMEN▪

SO•••• DEO ••L••

Notes

• * 1.1

  1. Cor. 2.15.
• * 1.2

  Luke 2.10.
• * 1.3

  Prov. 25.11.
• * 1.4

  Observ.
• * 1.5

  Fidelium 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non nititur revela∣tione, sed pro∣missionibus Evangelii.
• * 1.6

  Rom. 4.20, 21
• * 1.7

  Psal. 35.3.
• * 1.8

  2. Pet. 1.10.
• * 1.9

  1. Cor. 9.26.
• * 1.10

  Cant. 1.7.
• * 1.11

  Rom. 8.16.
• * 1.12

  John 5.10.
• * 1.13

  1. John 2.3.
• * 1.14

  2. Pet 1 10.
• * 1.15

  John 3.36.
• * 1.16

  Certitudo evi∣dentiae, & ad∣haerentiae.
• * 1.17

  Job 13.15.
• * 1.18

  Rom. 8.26.
• * 1.19

  Luke 23.37, 39.
• * 1.20

  Mox ut Deus exspiravit ipse secundum ani∣mam ad infer∣nos descendit, Guliel. Paris. cap. 21. secun∣dum verbum.
• * 1.21

  Aug. Epist. 57.
• * 1.22

  Perkins on the Creed.
• * 1.23

  R. Clerk D. in D. Serm.
• * 1.24

  B. Bilson, l. of the power of Hel destroy∣ed, fol. 219. Rom. 10.7.
• * 1.25

  Phil. 2.8,
• * 1.26

  1 Sam. 28.19.
• * 1.27

  Matth. 27.46.
• * 1.28

  Gen. 46.26.
• * 1.29

  Num. 23 10.
• * 1.30

  Rom. 8.18.
• * 1.31

  Hieron. in ca∣talogo.
• * 1.32

  Aug. serm. 31. de sanct.
• * 1.33

  I speak of suffering and repenting as means, not as the cause.
• * 1.34

  Heb. 12.22.
• * 1.35

  Revel. 7.14.
• * 1.36

  Revel. 14.1, 3, 4.
• * 1.37

  Revel. 18.24.
• * 1.38

  Revel. 19.1.
• * 1.39

  Revel. 19.5.
• * 1.40

  Revel. 19.6.
• * 1.41

  Luke 15.25.
• * 1.42

  Esay 6.3.
• * 1.43

  Revel. 4.11.
• * 1.44

  Revel. 5.11.
• * 1.45

  Job 38.7.
• * 1.46

  Revel. 19.6.
• * 1.47

  Gen. 28.12.
• * 1.48

  Exod. 23.20.
• * 1.49

  Matth. 18.10.
• * 1.50

  Gen. 32.2.
• * 1.51

  Psal. 104.4.
• * 1.52

  August.
• * 1.53

  Phil. 1.23.
• * 1.54

  1 Cor. 12.12.
• * 1.55

  1 John 3.2.
• * 1.56

  Ʋbi malè po∣terat esse cum illo? ubi bene poterat esse si∣ne illo? Aug. Psal. 16.11.
• * 1.57

  Psal. 84.4.
• * 1.58

  Phil. 3.20.
• * 1.59

  1 Cor. 6.9.
• * 1.60

  Matt. 25.41.
• * 1.61

  Illa enim verè Paradisus de∣liciarum est, non corporalis, aut localis, sed spiritualis & coelestis. Bellar. de 7. verbis Domini l. 1. cap. 4.
• * 1.62

  Gen. 2.8.
• * 1.63

  1. Cor. 12.2, 4
• * 1.64

  Bern. super Cant. serm. 38.
• * 1.65

  Revel. 2.7.
• * 1.66

  Rev. 22.2.
• * 1.67

  Rev. 21. from the 10 verse to 24.
• * 1.68

  John 14.2.
• * 1.69

  Rolloc. in Joh cap. 14.
• * 1.70

  Casman. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.71

  Job 11.8.
• * 1.72

  Zanch. de Coe∣lo beatorum, cap. 4.
• * 1.73

  Exod. 33.18, 20, 21, 22, 23.
• * 1.74

  Exod. 34.30, 33.
• * 1.75

  Zanch. de Coelo beat. l. 1. c. 4.
• * 1.76

  Revel. 1.16.
• * 1.77

  Ibid. v. 14, 15.
• * 1.78

  1. John 3.2.
• * 1.79

  Phil. 3.21.
• * 1.80

  Dan. 12.3.
• * 1.81

  Matth. 13.43.
• * 1.82

  Chrysost. in Matth. Hom. 6
• * 1.83

  Revel. 21.23.