Selected quad for the lemma: death_n
Text snippets containing the quad
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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
called because it belongeth onely to the faithfull Well then Lazarus soule went to heauen and Christ said to the Théese on the Crosse This day shalt thou be with me in Paradise Not to morrow or next yeare but this day Therefore the soules of the Elect being separated from their bodies are in ioy and rest As also on the other side the soule of the Rich man and â—he damned after they be separated from their bodies are in hell torments And thus much concerning the place whither Lazarus soule was carried bring dead namely into Abrahams bosome Lastly we noted by whom by Angels It was carried by Angels into Abrahams bosome An Angell doth signifie a Messenger according to the Etimologio of the world and this name is proper to them in respect of their offices but they are defined otherwise namely to be ministring spirits created to the glorie of God and benefit of his Church and there are nine orders of Angels as the Diuines do write and as we gather out of Scripture 1 The first are they that we call Seraphins Qui semper Dei amore ardâ—unt who alwayes burne with the loue of God they glister and shine in brightnesse and their office is Bonâ—tatem Dei considerare to meditate on the goodnes of God 2 The second are Cherubius Qui principaliter 〈…〉 radio who principally do giue a reflex of the brightnesse of God and they do virtutes Dei considerare consider the 〈◊〉 and qualitie of God 3 The third order are Throni a regall seat and their office is Assisâ—â—â— Dei Throno to stand about the Throne of God 4 The fourth are Dominationes Dominions and they doe instâ—uere in spirituali bello instruct and direct men in the spirituall combat that is betwixt the flesh and the spirit 5 The fift are Principatus Principalities and they doe Principes regere homines docere guide Princes and teach euery one to reuerence men in their place and calling 6 The sixt are Potestates Powers and they doe Potestatem daemonum coercere restraine the power of diâ—els 7 The seuenth are Virtutes Vertues and they do Miracula operare worke miracles 8 The eight are Archangels Qui summa nunciant who declare wonderfull things 8 The last order are Angels Sed hominibus magis propinqui more neare to men in office and they doe Homines à Diuinam cognitionem duoâ—re teach men the knowledge of heauenly things Behold I will send mine Angell which shall go before thee and keep thee in the way Exod. 25. He wil giue his Angel charg ouer thee that thou dash not thy foote against a stone Psal 90. Angels doe instruct the ignorant So the Angell did teach Ioseph to flie into Egypt from Herods cruelty Angels doe attend the soules of the faithfull being seperated from their bodies and carry them into euerlasting ioyes and rest as is manifest in this place Wee sée therefore the tender care and loue of God which hath thrée properties sweetnesse wisedome and strength He loued vs sweetly in that he tooke on him our flesh he loued vs by his wisedome in that he preuented the blame that should light on vs he loued vs by his strength when as he indured the bitter pangs of death for our sakes Therefore he shall be called Amicus dulcis conjolarius prudens adiutor fortis A swéet friend a wise Counsellour and a strong helper And so let vs consider the fourth and last part which is the death of the Rich man The Rich man also dyed c. Here we may sée that Death is the way of all flesh Death shaketh Cydar and shrub Death calleth away the Rich man from his pleasures and Lazarus from his paines and all must obey when Death calleth It is not the maiesty of Prince nor holinesse of Priest strength of body feature of face wisedome beauty riches honour nor any such secular regard can pleade against Death or priuiledge a man from the graue Statutum est omnibus semel mori The decrée is out all must die once all must taste of this distastfull cup of death Let vs then know that the pale horse and he that sitteth there on whose name is Death comes running on towards vs. All that is within vs and without vs are remembrances of Death The Sun rising in the East and shining into the West sheweth our rising and falling our comming in and going out of this world All cry vnto vs we must away we must hence as Christ said My kingdome is not of this world Death is a separation of the soule from the body the husband separated from the wife of his youth the father seperated from his children whom he dearely loued the children from their parents the master from his seruant and the seruant from his master thus parents and friends and all must part The first circumstance of the Rich man is to know what became of his body It was honourably buried But here we sée that honourable buriall doth not profit the damned soule Lates are sowne as well as Wheate all times the one growes vp for the fire the other for the barne Gather the tares in bundles and burne them but gather the wheate into my barne Math. 13. 30. But let vs lastly consider what became of his soule And being in hell torments c. But because none can so wel relate miseries and none can describe the torments of hell so well as he that hath felt the same let the Rich man himselfe speake and let vs heare him what he saith He being in hell torments he thus beginneth O wretch that I am why did I suffer Lazarus to starue at my gate for which I am shut in the gates of hell why did I not giue Lazarus a crum of bread for which I cannot haue here now one drop of water to coole my tongue Why did I shew Lazarus no mercy on earth for which no mercie is shewed to me in hell What shall I do for I am tormented in this flame I will cry vnto Abraham Abraham haue mercie on me and send Lazarus that he may dip the tip of his finger in water and coole my tongue I am tormented here Abraham I am torne in pieces here Abraham I am plagued and continually pained here Abraham here my purple raiment is flames of fire my light is darknesse my day is night my companions are diuels O how they hale me O how they pull me O how they vex and torment me Here my feet are scorched my hands are feared my heart is wounded my eyes are blinded my eares are delled my senses confounded my tongue is hot it is very hot send Lazarus therefore Abraham with a drop of water to comfort me one drop good Abraham one drop of water But Abraham answered him Thou damned wretch once thou didst disdaine Lazarus once thou didst refuse Lazarus once thou didst scorn Lazarus now Lazarus shall disdaine refuse and scorne thee once thou stopst thine eares from the crie of