Selected quad for the lemma: death_n
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B00228
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Dives and Lazarus: or rather, Divellish dives: deliuered in a sermon at Pauls Crosse, by R.I. preacher of the word. ; Very necessary for these times, and purposely published for the great comfort of those that taste the bitternesse of affliction..
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Johnson, Robert.
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1623
(1623)
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STC 14694.3; ESTC S93378
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18,372
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46
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will not know me said the Lord. So the dogs here knew Lazarus to be pained but the Rich man would not vouchsafe to know him therefore his owne dogs condemned him of mercileue crueltie It is worth the noting the which Plinie reports of dogs Fidelissimi homini ante omnia sunt canes equos Dogs and Horses are most loyall and louing vnto men aboue all other creatures Againe Quod impetus eorum seuitia mittigatur ab homine concidentur humi That their sauagenesse and crueltie is mitigated when one doth fall on the ground but Lazarus humbled himselfe on the ground and lay in the dust yet this Rich man had no pitty on him he relieued him not Soli nomina sua canes Dogges onely of all other sensible creatures know their names I would all Christians would remember their names and what belongeth thereto how when they were incorporated into the Church they vowed to forsake the Diuill the world and the flesh Againe Soli vocem domesticam agnoscunt canes Dogs know the voices of them that are in the house if one come at midnight and chastise them they will cease to barke they will know the housholders voice and they of the houshold I would men would learne to know Christ their housholder and the voices of the Prophets and Preachers of his houshold Againe Scrutantur vestigia canes They search the foot-paths of their Masters We will not follow the paths of righteousnesse nor tread in the footsteps of our maister Christ although he hath said Learne of me and although the Apostle doth earnestly exhort vs Be ye followers of God as deare children Persequitur inimicum canis A dog chaseth his enemy but our enemy the Diuell chaseth vs. Sée that medicinable vertue that is in a dogs tongue for it healeth and was comfortable to Lazarus Mans tongue cutteth and killeth Thy tongue saith Dauid cutteth like a sharpe razor and the tongue that telleth lies slayeth the soule But now let vs consider the third part which is the death of the Begger It was so that the Begger dyed Here is the adage fulfilled Mors optima rapit deterima reliquit Now must I speake of tragicall matters of Funerals and Obsequies of dissolution and death which is called by many metaphors in the holy Scriptures as sometimes Transtius ex hoc munde ad Patrem A passage or going out of this world to the Father Sometimes Dissolutio so Paul cals it Cupio dissolui esse cum Christo I desire to be loosed and to be with Christ Sometimes Lucrum Gaine as in the Philippians Death is to me aduantage Sometime Somnus a sléepe so Abraham and Dauid slept with their Fathers Sometimes Seminario a sowing It is sowne a naturall bodie it riseth againe a spirituall bodie and it is thus defined Mors est separatio animae à corpore requies à laboribus misereri huius seculi Death is a seperation of the soule from the body a rest and quietnesse from all labours paines and miseries of this wicked world But there are thrée kindes of Death to wit Corporall Spirituall and Eternall The Corporall death is a naturall separation of the soule from the body c. The Spirituall death is two-fold there is Mors spirituales piorum impiorum There is a spirituall Death of the godly and of the wicked the spirituall Death of the godly Mors peccati mundi dicitur It is to die onely vnto sinne and to the world the spirituall death of the vngodly Est mors fide◠anim◠Is the death of faith and righteousnesse of the soule which death the vngodly taste of although they be yet liuing The Eternall Death is Sempiterna infoelicitas miseria quae secundum mora 〈◊〉 An euerlasting vnhappinesse and misery when the sould is separated from God and the company of all Saints which is called the second death Moritur ergo homo Temporaliter moritur Spiritualiter vtiliter moritur spiritualiter dansnabiliter Man may therefore taste of thrée Deaths First Corporall Secondly Spirituall and profitable Thirdly Spirituall and damnable Primam Christus suscepit Secundam docuit Tertiam damnauit The first is a temporall Death that Christ himselfe did suffer Non quia noluit sed quia voluit mortuus est Christus Not because he wanted power to withstand Death but because he would die willingly and offer a sacrifice for the whole world that do beléeue in him The second that is the Spirituall profitable Death to die vnto sinne and the world he taught by his owne example Ye are dead with Christ c. The third that is the Spirituall euerlasting Death he shall giue vnto the reprobate in the day of iudgement Goe yee cursed into hell fire prepared for the Diuell and his Angels But in the death of the Begger first we noted what became of his soule It was carried by Angels into Abrahams bosome Whereby we learne the immortalitie of the soule Pithagoras was the first among the Grecians that held the soule was immortall The Philosophers also and Heathen Poets do proue the immortality of the soule Cedit enim retro de terra quod fuit ante In terra sed quod missum ex aetheris oris Id rursum caeli fulgentia templa receptunt That part of man that was made of earth went to earth and that part as came from heauen went to heauen againe But leauing these we proue by Scripture the immortality of the soule Man was made a liuing soule Therefore the soule is immortall And here in the Text Lazarus being dead his soule was carried into Abrahams bosome Here therefore is the damnable opinion of the Atheists ouerthrowne for if they deny God they must also deny that they haue soules and so consequently that they are not men But Saint Iohn teacheth them that all things were made by the Word of God and without it nothing was made therefore if they are made they are made by the Word of God and of a reasonable soule which doth acknowledge and beléeue in his Creator Anima est primum principium vitae per se subsistens incorporea ac incorruptibile The soule is the first beginning of life subsisting of it selfe incorporeall and incorruptible Saint Austin Anima est spiritus substantia incorporea corporis su vita sensihilis inuisibilis rationales immortales The soule of man is a spirituall or incoporeall substance sensible inuisible reasonable immortall for as he also saith Solus homo habet animale rationalem Onely man hath an immortall soule Lazarus soule was carried into Abrahams bosome which is a quiet Hauen which the faithfull haue gotten by the troublesome Nauigation of this life that is the Kingdome of heauen There is Duplex Regnum Gratiae Gloriae There is two kingdomes one of Grace the other of Glorie Here therefore we note that the soules of the Elect being separated from their bodies are presently in ioyes and are carried into Abrahams bosome so
DIVES AND LAZARVS Or rather DIVELLISH DIVES Deliuered in a Sermon at Pauls Crosse by R. I. Preacher of the word Very necessary for these times and purposely published for the great comfort of those that taste the bitternesse of affliction MATTH 5. 3. Blessed are the poore in spirit for theirs is the kingdome of heauen The fourth Edition LONDON Printed by W. I. for Robert Bird and are to be sold at his shop in Cheap-side at the signe of the Bible 1623. DIVES and LAZARVS or rather Diuellish Diues Luke 16. verse 19. There was a certaine rich man cloathed in purple and fine silke and fared well and delicatly euery day 20 Also there was a certaine begger named Lazarus which lay at his gates full of sores 21 And desired to be refreshed with the crums that fell from this rich mans table yea and the dogs came and licked his sores 22 And it was so that the begger died and was carried by the Angels into Abrahams bosome the rich man also died and was buried 23 And being in bell torments he lift vp his eyes and saw Abraham a farre off and Lazarus in his bosome c. THese wordes right Honourable right Worshipfull and Beloued haue relation vnto the precedent verses in this Chapter wherein our Sauiour Christ from the 13 verse to the seuentéenth reproueth the couetousnes of the Pharises by shewing vnto them that no man can serue two Masters that is God and Riches All these things heard the Pharises which were couetous and they mocked him whereupon he aptly and fitly taketh occasion to relate this Parable of the Rich man and Lazarus Hearken and I shall speake of a great rich man that flourished here on earth in all pompe and aboundance that shined in Courtly Purple Robes that was cloathed in Bystus and fine Silke that fared deliciously that was lodged softly that liued pleasantly But vnderstand what became of this Rich man his yeares being expired and his dayes numbred and his time determined he was inuited to the fatall banquet of blacks vgly Death that maketh all men subiect to the rigour of his Law his body was honourably buried in respect of his much wealth But what became of his soule that was carried from his bodie to dwell with the diuels from his Purple robes to burning flames from his soft Silke and white Byssus to cruell paines in black Abyssus from his Pallace here on earth to the Pallace of Pluto in hell from Paradise to a dungeon from pleasures to paines from ioyes to torments and that by hellish meanes and damned spirits into the infernall Lake of bottomlesse Barathrum where is wo wo and alas where is weeping and wailing and gnashing of teeth Matthew Chap. 25. The wicked shall be turned into hell and all the people that forget GOD Psalme 9. Hearken also of a certaine poore Begger cloathed in tagges with miserics pined pained with griefes grieued with sores sorely tormented vnmercifully contemned lying at this Rich mans gate desiring to be refreshed but with the crums that fell from this Rich mans table but dogges had more pittie then this Rich man on this distressed creature for they came to visit him they came to comfort him they came and liked his sores Well his time being also determined hée went the way of all flesh and death was the finisher of all his miseries and griefes Vita assumpsit mortem vt mors vitam acciperet He died once to liue euer And what became of his soule It was carried from his bodie to his Maker from a house of clay to a house not made with hands from a wildernesse to a Paradise from an earthly prison to a heauenly Pallace from the Rich mans gate to the Citie of the great GOD from paines to pleasures from miseries to ioyes from Adams corruption to Abrahams bosome It was carried by Angels into the Quires of Angels to haue his being and mouing in the euer-mouing heauens with God himselfe Vbi vita victus copia gloria salus pax aeternitas bona omnia Where is life and food and abundance and glory and health and peace and eternitie and all good things all aboue all that can be either wishes or desired And this is the subiect that I am to speake of in your presence Sed quia primum what shall I say first let it please you to consider the argument of this Scripture which is two-fold First our Sauiour Christ hereby aduiseth all rich men to be mercifull to their poore brethren in this life lest they find no mercie in the life to come Secondly he doth comfort all poore men that although they are afflicted in this life with great miseries and calamities yet they shall be comforted in the life to come and rest in Abrahams bosome The parts of this Scripture are foure 1 The life of the Rich man in these words There was a certaine Rich man cloathed in purple and fine silke and fared deliciously euerie day 2 The life of the Begger in these words Also there was a certain begger named Lazarus which was laid at his gate full of sores c. 3 The death of the Begger in these words And it was so the begger died and was carried c. 4 The death of the Rich man The Rich man also dyed and was buried In the first part I note these thrée circumstances 1 What this Rich man was and whether there was any such man or no. 2 What his apparell was not meane or ordinarie but Purple and fine silke 3 That his diet was not base nor homely but delicious and not once or twice but euery day In the life of the Begger I find foure circumstances 1 Where he liued in no Pallace or house but at the Rich mans gate 2 How he liued neither in health nor wealth but miserably full of sores 3 That he desired in his life not Lordships or houses or land or gold or siluer but crums to saue his life 4 Who shewed the Begger kindnesse in his life not the Rich man but the Rich mans dogs The dogs came also and licked his sores In the death of the Begger I note thrée circumstances 1 What became of his body being dead no mention hereof is made in holy Scriptures it may be buried with little or no respect because he was a poore man or else cast into some ditch by reason of his sores 2 What became of his soule It went not to Purgatorie for there is no such place but it was carried into Abrahams bosome 3 By whom by Angels It was carried by Angels into Abrahams bosome In the death of the Rich man I note these two circumstances 1 What became of his body being dead It was honourably buried because of his great substance 2 What became of his soule It went to hell He being in hell torments hit vp his eyes and saw Abraham a farre off and Lazarus in his bosome Of these in order And first in the