preuaile against vs and to this end let vs know as our Sauiour Christ saith to his Disciples Yee haue neede of patience so wee haue neede of knowledge of faith of hope of loue and other graces of the spirit of God for Sathan will not onely assault vs but perhaps continue his siege battery a day a weeke a moneth and giue vs no respight and though he will sound the retreate and depart sometime for a season as Saint Luke Luk. 4. saith yet he will returne againe perhapes another way and set vpon vs by some other meanes therefore arme your selues saith the Apostle and resist him and if this battell seeme hard and tedious vnto vs remember in what cause we fight and for what crowne our Sauiour Christ saith in the Reuelation He that ouercometh shall inherite great and glorious things and Paul saith The Saintes shall iudge the Angelles that is the deuilles Paul saieth to 1. Cor. 6. Timothy I haue fought a good fight and then he addeth I looke for the Crowne the Saints in heauen that are now crowned haue come vnto it thorow many temptations and tribulations therefore let vs harken to the Apostles exhortation be strong in the Lorde put on the whole armour of God and resist in the euil day and the God of peace shall treade Rom. 16. downe sathan vnder ouâ— feete shortly ⧠The Houre-glasse of Mans life PSALME 90. 12. Teach vs so to number our dayes that we may apply our hartes to wisedome THIS whole booke is called the booke of Psalmes because it contayneth in it for the most part matter of praise and thankesgiuing though there be many other doctrines mingled therewithall They are called the Psalmes of Dauid because he compiled most of them not because he made them all for this was made by Moses as yee may see by the title of it We call this the 90. Psalme because it is bound with the Psalmes and standes in the place of that number but it is intituled and that more fitly agreeing with the matter of it A prayer of Moses In which Moses setteth forth the estate of mans life generally and perticulerly of the people of Israell in the wildernesse where he saw many thousands of them that came out of Egypt dye some by one meanes and some by another as it is more largely recorded in the booke of Numbers Now Moses considered that many of their forefathers liued almost a thousand yeares whereto hee hath respect in the 4. verse where he saith One thousand yeâ—res in thy sight is but as yesterday and the life of man was growne shorter and shorter and in his time ordinarily it was not one hundred yeares as appeares in the 10. verse The dayes of a man are threescore yeares and tenne or perhaps fourescore which was nothing to their fathers how much lesse when they were cut off by strange punishmentes in the middest of their course and dyed thicke and three-fould without warning Now after the mention of those things he breakes out into this speech Teach vs to know our dayes that we may apply our harts to wisedome In which words are two things to be considered first a petition secondly a reason of the petition The petition is in these first wordes Teach vs to number our dayes The reason is in these other wordes in the end of the verse that we may apply our hartes to wisedome Wherby we are taught first of al that there is a number of euery mans dayes for this difference to be considered betweene this life and the next life this life hath an end therefore it is called temporall the next life endes not therefore it is called eternall the certaine number of our daies is knowne Iob. 14. 5 to God and not to vs. But he doth not desire to know the certaine number of his dayes but rather the vncertaine number of them that is that God would teach them to know the breuity and shortnes of mans life Therefore he sets it downe by dayes not by yeares and this he desires not for himselfe only but for the people and therefore he saith not teach me but teach vs to number our dayes Now according to Moses prayer God hath taught vs this point in the Scripture that all men are mortall and must dye as the Lord saide to Adam In the day that thou eatest of the tree in the middest of the garden thou shalt die although the diuell who for that cause our Sauiour Christ saith Iohn 8. Was a lyer from the beginning spake contrary and said to Eue Thou shalt not die at all yet indeed Adam died for although he dyed not by by yet he was a dead man because sentence was passed vpon him and all his life afterward was but a dying life euerything then sauoring of death and euery day beeing a step vnto death If any will inquire what death is to speake generally it is a seperation from the condition of this mortall and temporall life but to speake more properlye it is a seperation of the soule and body as the ioyning togeather of the soule and body at the first was the cause of life as it is said God breathed into Adam the breath of life and Gen. 1. man was made a liuing soule so the seperation of the soule from the bodye is the cause of death as Christ saieth to the ritch man This night they shall fetch away thy soule thou shalt dye This Adam by his sinne brought not onelye vpon himselfe but vpon all his posteritye as Paul saieth Rom. 5. By man sinne entred into the worlde and death by sinne and death went ouer all men forasmuch as all men haue sinned therefore it is saide not onely of Adam himselfe but of dyuers of the fathers that were his posterity to shew the trueth of Gods threatning to Adam In the daye Gen. 5. thou doest eate of such a tree thou shalt dye And to shewe the falcehoode of the diuelles promise to Eue that though sâ—e did eate it she should not dye at all such and such a one liued thus many hundred yeares but he dyed for though the day be neuer so long at length comes euensong Heb. 9. the Apostle saith It is appointed to al men once to dye after that comes the iudgement when all men are dead then comes the general iudgemeÌ„t but when euery one dyes then comes his perticuler iudgement as appeares in the example of the ritch man and Lazarus for as the day of death leaues vs so the day of doome shall finde vs therfore Dauid when he laye sicke said I goe the waye of all the worlde for death is as an vnpartiall iudge that is indifferent to all poore and rich Iob speakes of some men that would seeke death either for the auoyding of present sorrow or procuring of future ioy but whether a man seekes it or no he shall be sure it will seeke him We read of a HeatheÌ„
maruelous consideratition that subiects had sinned and the Lord must be beaten that seruantes had offended and the maister must die that the guilty should be spared the innocent punished and yet Gods iustice not impeached On the other side if he had not beene God almighty how could he haue encountred and conquered the deuill hell sinne death and all the great enemies of our saluation that were too strong for mā to battell with all if he had not beene euerlasting God how could he by temporall suffering haue discharged vs of eternall torment and how should the merite of his suffering haue reached to those that liued long before long after his death if he had not beene infinite God how should the father haue accepted so many sinners in him and him for so many sinners which he was angry withall and how should he be present with his people throughout the world therefore it was necessary he shuld be both God and man that being man he might be sufficient to suffer whatsoeuer was due from God do whatsoeuer was being God he might be all sufficient to make that acceptable and effectuall which was suffered and done for vs. Therfore this is a great mistery that God was manifested in the flesh 1 Hereof comes that neere coniunction that is betweene Christ and his Church set forth in the Scripture by many similitudes he is called the head and we the body not Col. 1. his naturall body but his misticall body as all true Christians are the body of Christ so euery one is a member of his body not hipocrites for they are no more true members 1. Cor. 12 of Christes body then a brasen noase or a woden leg is a member of a mans body but true christians that are by faith and the spirit of regeneration vnited to Christ for though Christ be in heauen and we in earth yet as the foote which is a great way distant from the head is by certaine sinues and vaines springing from the head ioyned to the head so Christians are by certaine spiritual vaines as faith hope loue c. ioyned vnto Christ he is also called the husband the Church is called his wife therfore as the wife looses her owne name and beares the name of her husband so we loose our owne name and beare the name of Christ and are called christians and as a Acts. 14. wife is indowed with the goods of her husband so are we with the riches of Christ He is called the vine we the branches Iohn 15. from whom we receiue spiritual iuce and vertue to bring forth fruite acceptable to God profitable to men for as Adam did not only make vs guilty but also corrupt vs so Christ doth not onely make vs innocent but also sanctifieth vs. 2 Hereof comes that misticall and spirituall aliance and kindred that is betweene Christ and his people therefore he calles those that doe his fathers will his mother Mat. 12. his brother and sister how poore or base soeuer they be in the world yet if they be of the right streine of christianity they be of the most royall blood and more honorable then they which come of the houses of Valoys of Austria or any earthly discent because they haue God for their father the Church for their mother Christ for their elder brother and are made kings and Queenes of heauen as one saith Those that be noble by their first birth in the worlde doe become vnnoble by vices so those that be vnnoble by their first birth may become noble by a new birth and by vertues therefore Peter calles the faithfull a chosen generation a royall Priesthood a holy nation a peculiar people 1. Pet. 2. 3 Hereof comes that mutuall exchange that is betweene Christ and vs hee was made with vs the sonne of man that wee might be made with him the sonnes of God he by imputation and communication tooke on him our sinnes and miseries that they might be imputed to vs his vertues and merites as the Apostle saith he 2. Cor. 5. was made sinne for vs that we might be made the righteousnesse of God by him This is a great mistery that his pouerty should be our fitches that his bondage 2. Cor. 8. 9. should be our liberty that his condemnation before Pilate should be our iustificatibefore God that his stripes should be the Rom. 8. 2. cure of our woundes that he should bee Esa 53. 5. ioyned with theeues and robbers that we might be ioyned with Saints and Angels Luk. 23 Gal. 3. 13 that his curse should be our blessing that he should ouercome death by dying and that his death should be our life that hee He. 2. 14. should discend into hell that is into hellish tormentes that he might lift vs vp to Mat. 26. heauen and happinesse Therefore we are saide to be crucified with him to be buried Gal. 2. 19 Rom. 6. 4 Col. 3. 1. Ephe. 2. 6 with him to be quickned with him Eph. 2. 5. to be raysed vp with him Col. 3. 1. to be ascended into heauen with him for at the first Adam was not a priuate but a publike person in whome all mankinde was included so Christ the second Adam was not a priuate but a publike person in whom the whole Church is to bee considered therefore in Christes death and satisfaction in Christes resurrection and iustification in Christes ascention and glorification we must see the death resurrection and ascention of the whole Church for as he hath done and suffered all these things for the Church so the Church hath done and suffered all those things in him and shal at the last receiue the fruite of those things by with him this is a great mistery that God is manyfested in the flesh therefore he is called our Sauiour which is set foorth in his Mat. 1. 21 1. Tim. 2. 5. name Iesus he is called our mediatour to make intercession for vs where by the way noate that the Popish booke called the Ladies Psalter made by Bonauenter is blasphemous because it appoints other mediators besides him he is called our Lord to 1. Cor. 8. 6. Ioh. 10. 9 defend gouerne vs he is called our dore and way to bring vs to the father he is called our Phisition to cure our spirituall diseases Mat. 9. 12 and to restore vs to health he is called Iohn 10. 11. Iohn 6. our shepheard to gather vs into the Church he is called the bread of life to norish vs to life euerlasting he is called our Ephe. 2. peace to pacific our conscience he is called Tim. our hope because he is all in all vnto vs. Therefore it is said we are complet in him Col. 2. 16 and therefore Paule saith I desire to know Cor. nothing but Iesus Christ and him crucified Phil. 3. 8. I count all things dung that I may winne
woman who when newes was brought her that her sonne was slaine in the warres answered I know saith she that I conceiued a mortall man I once saw this posie written on the Tombe of a dead man to be read of them that liue as I was so be yee and as I am yee shal be But though reason and experience doth teach vs that all must dye euery one can say when he heares a knel there is one dead when he sees a graue here lyes such a one wee see what we are we haue but a time here yet some do make no good vse of it When Alexander bad a Philosopher aske a reward of him for some seruice or pleasure he had done for him the Philosopher said giue me immortality Immortality said Alexander how should a maÌ„ that is mortall giue immortality Mortall said the Philosopher why then art thou so greedy of kingdomes and liuest as if thou shouldest neuer dye therefore God would haue it set downe in the Scripture that it might be a matter of faith aswell as of reason that all must dye both wise men as Salomon and foolish men as Nabal both â—tch men as Iob poore men as Lazarus Marshall men as Joab and peaceable men as the inhabitantes of Laish both ould men as Methuselah and young men as Iosias both tall men as Saul and little men as Zacheus both strong men as Sampson and beaufull men as Absalon and not men onelye but women also as Dorcas and not men and women onely but children also as the Shunamites sonne c. It is not wit wealth strength friendes authority nor any thing that can alwayes preserue a man froÌ„ death who knockes as indifferently at one mans gate as another He that had come to the tombe of Alexander might haue said this great Monarch of the worlde hath mette with his ouer-match Nowe as both reason and religion teacheth that death is certaine so that the time place and manner of dying is vncertaine there is no man knowes the time of his death for although for speciall purpose God dooth reueale it to some as the deuill beeing the executioner of some of Gods iudgements who the Witch raysed vp in the likenesse of Samuel toulde Saul that to morrowe hee should be with him And it is sayde Julius Caesar was warned of the first daye of Marche yet these were extraordinarie and diabolicall things notwithstanding this is ordinarily true in all men that Iacob Gen. 49. saith of himselfe I am olde and knowe not the day of my death Phisitions in the extremitie of some disease can giue a great gesse of others and some that haue beene at the departure of many when they see the countenance waxe pale the lippes waxe blacke the pulse waxe weake or gone the handes and feete waxe colde can giue a neere coniecture that death is not farre of Yet sometimes these gesses doe deceiue them for God brings downe to the graue and raises vp againe Therefore no man knowes the daye of his death till the day come nor the houre of his death till the houre come but when it doth come then it dooth as an enemie indeede assaile the castle of the body and ransack euery corner with terror and driue the vitall partes from one place to another til at the length it doth chase away the soule As the time of death is vncertaine so is the place some dye by sea and some by land Saul dyed in the field Eglon dyed in his Parlour Ishbosheth dyed on his bed Senacherib dyed in the Temple of his God Ioab at the very Aulter the Infants of Bethelem dyed in the cradle And as the time and place is vncertaine so is the manner some dye in peace and some dye in warre as Ionathan some dye by Beares as the children that mocked the Prophet Elisha some dye by Lyons as the young Prophet that disobeyed the worde of the Lorde some dye by the stinging of Serpentes as many of the Isralites some by Dogges as Iesabell some dye by Wormes as Herod some dye by surfetting as those that dyed with the Quailes betweene their teeth some die by famine as at the siege of Ierusalem some dye by violent winds as the children of Iob some by fire as the captaines their fifties some by the water as Pharaoh and his hoast some by swallowing of the earth as Corah Dathan and Abyram some dye by the Angel of God as the first borne in Egipt some die by the handes of euill men as Stephen who was persecuted for righteousnesse and some by the hands of good men as Shemai who hauing rayled vpon Dauid was executed by Salomon some dye by their owne handes as Ahitophel some die by the hand of God immediately and extraordinarily as Ananias and Saphira some dye by the hand of God mediately and by ordinary diseases some dye suddenly as Ezechiel saith When the people were gathered in a great assembly Pelatia the sonne of Benaza dyed and as those that dye of pestilent Feauours Quinsies Plurisies c. some dye of lingring sickenesses as Paulsies Dropsies Consumptions some dye of excessiue affections passions of the minde some of sorrow as the Apostle saith Worldly sorrow causeth death some dye of feare as Eli when tydings came that the Arke was taken hee fell downe and brake his necke some dye of greife as it is saide Hâ—meâ— did because hee could not answere a riddle that certaine fisher men propounded vnto him some dye with ioy as it is reported of Sophacles because in a prize of learning he got the victory of his enemies some dye by little things as it is saide that a little gnat choked a Pope of Roome Auacreon had his breath stopt with a Raysenstone Lucia dyed with a Needle which her sucking childe smote into her brest Although there bee but one way to bee borne yet there bee moe wayes to dye Now as God hath taught vs that mans dayes are numbred he must dye so he hath taught vs mans dayes are but a small number he must dye shortely Iob saith Man that is borne of a woman hath but a short time to liue Paul coÌ„pares mans life to a tabernade 2. Cor. 5. or shed of bowes that stands but a short time the Prophet Esay compares mans life Esa 1. 40 to grasse that standes but a Summer and in the same chapter he compares it to a flower that hath but his moneth In the fift verse of this Psalme it is compared to a sheepe that hath but his night Iob compares it to a shadow that hath but his houre in the 9. verse of this Psalme Moses compares it to a thought whereof there may bee no lesse then a hundred in an houre yea so fraile iâ— mans life that it may abide any extenuation in the worlde We may be compared to certaine small flyes which are bred by the Riuer Hispanis that in the morning are bred at noone are in their full
vs that we may apply our harts to wisedome and not to folly Men are in extremities of euery side some all their desire is to dye and to be gone some all their desire is to liue and neuer to dye some againe know they must away and are content to tarrie their time but doe not seeke for wisdome and study to liue well while they bee heere There be some who although their liues be shorte and too shorte if they were best imployed to become so wise as they should yet by laying violent hands of themselues doe make them shorter but this is not wisedome but foolishnesse In the sixt commaundement it is said Thou shalt not kill one obserues vpon that because it is not added thy neighbour hee meanes also thy selfe If it be a great sinne for a man to kill another it is a greater sinne to kill himselfe againe life is a blessing of God and death is a part of the cursse Now a man may not thrust from him the blessing of God and pull vpon himselfe the cursse God and not we doth appoint the time of our birth so God and not wee must appoint the time of our death No good man that wee read of in the Scripture neither Iob Dauid Lazarus nor any other though they were in great extremitie did kill themselues but onely wicked men and reprobates as Saul Ahitophell and Iudas Cleombrotus a Heathen man hearing of the immortallity of the soule killed himselfe that hee might obtaine immortality beeing ignorant that there is immortalitie in hell aswell as in heauen and Lucretia and certaine Heathen women killed themselues that they might not be defiled with Souldiers not knowing that the bodye is not defiled if the minde bee chaste and yet if it were vncertaine adulterie should not haue been so much feared as certaine murder they should not so much haue feared a sinne that might bee repented as a sinne that could not bee repented because time was cut off homiside hath alwayes beene so detestable a thing in the Church that such haue beene denyed Christian buriall that where most men are with-houlden from sinne by the feare of death seeing they doe not feare death they might feare something after death that is the reproche of those that liue There was one sayde to his sonne who had often these wordes in his mouth I would I were dead I prethe saith hee learne first to knowe what it is to liue Some in crosses will say I would I were as deepe vnder the earth as I am high but waye first wherefore God hath placed you vppon the earth and caused you to growe so high as yee be and what hee dooth require of you and waye whether yee haue done it or no and what rewarde abideth for you if you haue not and then consider whether it be not fitter to learne to be wise and to liue better first Some againe as I sayde are in the other extremitie and would liue still and neuer dye many olde men that haue lyued long already would not dye as appeares by marrying young women and building new houses but such men haue neyther right reason to consider of the estate of this life nor true faith to consider of the estate of the life to come this is a life full of miserie the next to the children of God is a life full of felicitie It is said of Hereclitus that euery day hee wept and beeing asked the reason he answered Because the world was full of miserie The Thratians at the birthe of their children euer wepte their reason was because they were borne to miserie and at the death of their children euer reioysed because they were freed from misery as they thought Paul sayth of himselfe and the Church If our hope were onely in this life wee were of all other 1. Cor. 15 the most miserable All men are miserable in this life but those most miserable that haue most afflictions if there be not hope to sweeten them indeede no man liues one day wherein one griefe or danger or other dooth not waight vpon him in regarde of his soule or his bodye his goods or his name his wife his children his friends his Prince or countrie in regarde of the temptations of the deuill the worlde and the flesh wee see many dangers but wisemen doe foresee more From the Cradle to the graue wee are toste with troublesome things and if in our lyfe we meete with anye profitable or pleasante thinges they soone vanishe awaye at the least the pleasure of them As one saith When a Spider hath emptied euen her verie bowels to make one slender Webbe one puffe of winde blowes all awaye so when men with labour and trauell haue procured anye thing that they desire in the world they are soone blowne away But a good man that doth not only consider the misery of this life but the felicitie of the life to come dooth finde no such contentment in the best estate of his life that hee would desire alwayes to dwell in it and why should any man desire to continue in the world faithfulnes in the most is gone loue is gone so comfort in respect of men is gone seeing we must needs away why not now if we would not now when then will not the worlde bee vnto vs twenty yeares hence as it is now where is the longing of Paul to bee dissolued and to be with Christ where is the longing of Saint Augustine to see that head that was crowned with thornes and to see those handes that were pearsed with nailes As death takes vs from our friendes so it takes vs from our enemies as it takes vs from the delightes of the world so from the griefes and sorrowes of the world therefore why should men be vnwilling to die seeing Salomon Eccle. 7. saith which belongs to good men indeed The day of death is better then the day that a man is borne death indeed considered in it selfe is to be abhorted but considered as Christes death hath made it to vs hauing taken away the sting of it it is to be imbraced as the end of a miserable life and the beginning of a happy life As the Apostle saith of the seede It is not quickned except it â— Cor. 15 die So he saith of vs and as it is not the worse for the seede that it is plowed and harrowed into the ground so it is neuer the worse for vs that a little earth is throwne ouer vs when the Sunne of righteousnesse shall appeare wee shall spring more freshlve Therefore seeing Christ is to his both in life and in death aduantage let a good man or good woman say if I Phil. 4. liue I shall doe well and if I dye I shall do better How dooth a bride reioyce when her husband calles for her though her mother and friends doe weepe for her departure into another countrie yet if modestie would suffer it then shee could laugh
the Prince appoints that men should lay apart some thing for the vse of the poore as God hath blessed them in the iudgement of their neigbours and the same should bee distributed by the hands of ouer-seers and if any Towne bee surcharged with poore the lawe appointes that other Townes and persons lesse charged shall bee assistant vnto them at the discretion of the Iustices I would to God this Godlye order were so well obserued that wee might saye with Dauid In our time I haue not seene the righteous and their sâ—ede bâ—gge their bread But in some places this is not brought yet into order and in some other places it is againe quickly growne out of order for some Townesmen doe not rate themselues and their neighbours conscionably and proportionably as they may prouide for the poore but as they may satisfie their owne humors and content one another and ouerseers that should bee as it were fathers for the poore are neglygent to call for the amendment of this fault and where it cannot bee helped at home because of the multytude of poore They are neglygent to call to the iustices of peace to procure helpe from other places and I wish Iustices of peace beeing complained vnto would not bee negligent to drawe other persons and parishes to contribute to their neighbour Townes as the law appoints for then it will come to passe that not the poore but the ritch shal be releeued by this good statute who doe spare a great matter of that they did giue at their dores and as they trauelled by the wayes especially Gentlemen and yeomen that dwell in little villages and hamlets as it were alone who were in time past most cloyed are now either nothing or verye little charged if they be not drawne into a proportionable contribution by the order of the good law that is prescribed What a furtherance iustices of peace may be to the reliefe of the poore not only by their purses being of great ability but by their authority hauing the ability of other men as it were at commaundement we may easily conceiue now those that will not doe the good they may shall not haue the reward they would It was no great almes that Lazarus desired yet hee could not get it the dogges were more mercifull then their maister they gaue Lazarus their tongues but hee would not giue them his crums the Prophet Amos speakes of such men in his time Amos. 6. that did drinke wine in bowles but did not remember the affliction of Ioseph I might here take iust occasion to enter into a common place of liberality and that not vnprofitably in respect of the great necessity and vse of it especiallye at this time when the loue of many waxes colde and in respect of that which followed to this man for want of it but because it is an argument often spoken of by many and plentifully written of by some I will passe it ouer onely let vs marke some necessary circumstances that are pertinent to this example 1 Whereas the noblenesse of all creatures consist in giuing and the more bounty that is in any the more praise what a base thing was it in this man that he would not practise it 2 Although many are bound to this duty yet ritch men are most bound to it therefore consider what a couetous part it was in him not to doe it 3 The Apostle saith Ritch men should be ritch in good workes according to that proportion that our Sauiour Christ speakes of He that hath much let him giue plentifully therefore what a miserly thing was it in him that he would giue nothing no not the crummes 4 Although there must bee care had of dyuers other poore yet the sicke and sore should not bee neglected therefore how great vnmercyfulnesse was it in this man that had no pittye on such a one 5 Paule saith we are bound specially to respect the housholde of faith therefore what impiety was it in this man not to releeue Lazarus who was a godly man 6 Lastly although many ciuil men that haue no religion in them who wil not giue almes religiously according to the rules of the Scripture yet for vaine glory and ostentation they will giue to those that come to their dores therefore what inhumanitye was in this man that would not giue at his gate nor any way He was one of them the Apostle speakes of that is a reprobate to euery good worke and that our Sauiour Christ spake of to Titus 1. whom it shall be saide at the day of iudgement Goe yee cursed into euerlasting fire Mat. 25. for when I was hungry yee fed mee not therefore let vs bee content to feede Christ in his members with our meate who was content to feede vs with his owne flesh Lazarus dyed It is like hee dyed for want of reliefe and then the ritch man was gilty of his bloud and he was punished there after in the law it is said if a man be slaine the Elders of the Cittye shall wash their handes and say they are free from the bloud of that man How can ritch men in some Townes now wash their hands say they are free when many of the poore do perish thorow their default both in not releeuing them procuring them reliefe But marke Lazarus dyed When Adam sinned hee killed himselfe and all his posteritye for although hee died not by and by yet his life after was but a dying life euerye daye hee set forward a step vnto death And this example dooth witnesse that which Salomon speakes Wisemen dye aswell as fooles but yet to a dyuers ende good men dye that they maye rest from their labours laye aside the miseries of this life and receiue the rewarde of their vertues bad men dye that they maye laye aside the pleasures of this mortall lyfe and receaue the rewarde of their vices Therefore Iames speaking to wicked ritch men saith Houle for the miseries that shall come vpon you for your meriment shall not last alwayes and speaking to the godly poore he saith Be patient therefore brethren and settle your hartes till the comming of the Lord for your oppression and misery shall not last alwayes It is said Lazarus was carryed by the Angelles c. The Angelles as the author to the Hebrewes Heb. 1. saieth Are ministering spirites for their sakes who are appointed to saluation they doe minister vnto them dyuers wayes in this life sometime reuealing the counsell of God vnto them as Gabriell did Luk. 1. to the virgin Mary touching the birth of Christ sometime ministering to them corporall food as the Manna that the children of Israel did eaâ—e in the wildernesse is called Psalm Angelles foode because it was ministred by Angelles sometimes by preseruing them from danger as the two Angelles did Lot from the insurrection of the Sodomites somtime in deliuering them out Gen. 19. of danger as when Peter was in prison the Angell
16 fullnesse of ioye for there is nothing to abate our ioye as it is heere seeing the first things are past neyther shall there want any thing that may further our ioye there wee shall beholde more goodlye things then euer wee sawe not onelye the perfect beautye and excellencye of the Saints but the shyning glory and maiesty of God Wee shall heare more pleasant things then euer wee heard As the singing of prayse honour and glorye to God for his wisedome power trueth mercye and goodnesse shewed to the elect and for his wisedome power and iustice to the reprobate with such matter in such order and with such varyetie of voyces great and small of Angelles men women and children flowing from the perfection of that estate as to the which no harmonye in the worlde can bee compared and there are not onelye such comfortable things as the bodye is capable of but also those that shall fullye satisfie and delight the soule largenesse of vnderstanding plentifull remembrance notable and perfect holynesse and righteousnesse Neyther shall there bee any abatement of our comforte by feare of change for these shall bee euerlasting and vnchangeable One saith If a man did know him that should enioye this kingdome hee would kisse the grounde whereon hee treades and salute him with Happye man that thou arte who shalt enioye the presence of God the company of Angelles the fellowshippe of Saints and possesse infinite and euerlasting honour treasure and pleasure happye was the daye wherein thou wert borne and more happye shall bee the daye wherein thou shalt dye for then thou shalt be happy infinitely this is the estate that Lazarus was lifted vp vnto If hee had changed his former poore and base estate to bee like to the ritch man in his pompe and brauerie it had beene a great thing but when he is preferred imcomporably to this high estate of excellencie it passes all speech This is the glory that Paul saith Rom. 8. all the afflictions of this life are not worthy of Therefore our Sauiour Christ saith Blessed are yee when men reuile you persecute Mat. 5. you and falsely say all manner of euill against you for my sake reioyce and be glad for great is your rewarde in heauen which Moses saw by faith and therefore as the Apostle saith Heb. 11. refused to be called the sonne of Pharoes daughter and chose rather to suffer aduersitie with the people of God then to enioye the pleasures of sinne for a season esteeming the rebukes of Christ greater ritches then the treasures of Aegipt for hee had respect to the recompence of rewarde The ritch man also dyed Where we see the saying of the Prophet verified All flesh is grasse and the glorie thereof as the floure Esai 40. of the fielde Not some but all flesh not the flesh of the poore onelye but of the such also Dauid in the person of the Lorde speakes of great men saying I haue saide Psalm 82 yee are Gods but yee shall dye like men and fall like one of the Princes meaning that are gone the difference betweene men serues but for this life as in a cast of counters one hath the place of one thousand pound another of a halfe penny but shuffle them togeather and there is no difference and all of them are not worth a groate Nabuchadonazer Iulius Caesar Phillip of Spaine and all the great men that haue liued formerly in the worlde are dead And the Scripture saith There is not a man liuing that shall not see death this man in his life was like to a man that playes on a stage for an houre in kingly robes but when his part is played hee is turned into his Canuas dublet Now what did all his possessions auaile him when a little peece of ground of fiue foote must containe him what did his stately house profit him when a smale and base coffin of boordes must hould him what did his braue apparrell helpe him when a Linnen sheete must windo him what did the pampering of his bodye pleasure him when the Wormes must eate him and what did his delicate fare and sweete meate bring him but sharpe and sowre sawce weâ—l all his wealth could not buie of death for it is said he dyed Hee was buryed There is no mention made of the buriall of Lazarus it may be he was not buryed at all because hee was poore and loathsome but it is no matter to him for wheresoeuer the bodies of godly men are bestowed they shall bee found out at the resurrection and glorified in heauen But this man because he was ritch was buried and it is like in stately maner as the fashion is now with a Harrald of Armes mourning gownes and a painted Tombe but it is no matter for wheresoeuer the bodies of wicked men are bestowed they shall be called for againe at the last iudgement and be burned in hell But here is no mencion made of any thing hee gaue to the poore at his death neither some ritche men who will giue nothing while they liue yet when they dye will giue some small matter although the poore are beholding to death for that and not to them therefore it might bee wished that such ritche men would dye quickly that there might bee some good done at their death for they do hurt while they liue Yee see the last of him he is buried so many men flante it out in their brauerie and in their iniquitie but the next newes wee here of them they are in their graue But what became of his soule as Lazarus was carryed by the Angels into Abrahams bosome so he was carryed by the deuils into hell for it is sayd he was in hell in torments Wee see many dye and because wee here no more tidings of them wee doe not regarde it but the Scripture and this example telles vs what becomes of them namely that good men are in heauen and bad men are in hell Many men at their death do bequeath their land to such a one their goods to such a one and know not what shall become of themselues but afterwarde they knowe what is become of themselues but know not what is become of any thing else There bee manie like this man that neuer thinke seriouslie of hell till they come there some will say scoffinglie and desperately they will caste fire-brandes there but they shall bee tormented as this man was and crye out for paine and griefe with weeping and gnashing of teeth As his ritches could not buye of death so it could not buie of hell For riâ—ches auailes not in the day of vengeance saith Dauid for though the Prophet saith there bee some wicked men haue made a couenant with death a league with damnation yet he meanes not as if they could doe so indeed but in their owne imagination for it is saide this man was in hell in torments which is the place of all wicked men for saith one If