pleasures here that euery winde scattereth Psal 1.4 Who but fooles would so much disquiet themselues about vaine shadowes pursuing this pleasure that commodity and those preferments earthly and knowing how much they may cost vs who would couet them that loue their saluation and would not heare Sonne thou hast had thy pleasures here A reproofe of those who count them the onely happie men that alwayes b liue at rest Vse 2. and haue their fill of pleasures in this world for had not Diues Mal. 3.15 to whom Abraham yet saith therefore or because of that thou art tormented Now are they happy that are tormented or is there any happines in that and are they not rather as Oxen fatted to the day of slaughter And if so the state of the crosse in this life is much rather the plaine and direct way to true happines For through many afflictions we enter into the kingdome of GOD Acts 14.22 this is the way wherin CHRIST led and we must follow being conformeable to our head in sufferings By these God brings his children into a neerer acquaintance with him who but for them would be straungers to their owne Father and who by them or by means of them are made to seeke him diligently Hos 5.15 Worldly happines then being such an hinderance to true happines how can they be happy indeed that are most happie that way and how can it be to them a blessed thing to haue no affliction in their hearts or vpon their bodyes and estates when to be afflicted some such way is their best way to glorie euerlasting Of Lazarus it is said that he receiued paine Lazarus was deare to GOD and hee greatly loued him yet Lazarus whom God so loued liued in no ease the Text sayth in paize Doct. 2. From whence we may gather as was noted before that the godly are vsually most afflicted This was spoken of before vpon these words of the 20 verse Which was layd at his gate c And the Lord will haue it to be so for these reasons First that the Flesh might haue no cause to reioyce before him 1. Cor. 1.29 Secondly that men might desire godlinesse for it selfe who other wayes would bee godly or seeme to be that they might for it enioy some ease and prosperitie heere Also this would make them to seeke earthly things in matters that are pure and heauenly Thirdly that they might seeke him and depend vpon him onely which thâ—y will do in their troubles and hardly do when they are at more liberty And fourthly that the members might be like their head who was a man of sorrows No cause therfore to suspect the Gospell Vse to be the wrong way to paradise because it would bring vs thither by troubles rather by this that it is preached to the poore Luc 4.18 and that the poore receyue it Luk. 7.22 We may be sure that if there bee any more direct way to heauen then other this is it And we know who they were that sayde Doe any of the Rulers beleeue in him Iohn 7.48 If then thou bee poore and in distresse let not that condition of thy profession in so neare a similitude to Christ dismay thee but reioyce rather that thou art so like to thy Sauiour in that wherein was the least worldly shew and the greatest heauenly glory For now thou standest not vpon any weake prop of flesh but vpon the strong pillar of Israel in whose name thou trustest So much for the first impossibility in Abrahams reply the second followeth Verse 26 And besides all this between vs and you there is a great gulfe c. Heere wee haue the second parte of Abrahams reply wherein hee further sheweth how impossible it is that this Rich mans estate should bee bettered or bee other then it is for hee sayth betweene vs and you c. as if he had sayd God by an euerlasting ord nance and law hath barred the way from vs in heauen to you in hell betweene there is a gulfe or gaping pit and no bridge ouer And there is no hope of euer comming nearer then wee be Further if any would come from vs to you which is not to bee imagined they cannot and as they cannot so they neuer will This is Abrahams meaning Where we learne that the state of wicked men after this life is vnchangeable and euer the same Doct. They that are in hell can neuer come out as they that are in heauen can neuer come thence and so wee see the impossibilitie of getting out of hell being once in for which it is called the deepe Luk. 8.31 and of which Esay speaking sayth He hath made it deepe Esa 30.33 and therefore deepe because the damned there are so cast downe that they neuer rise Psal 140.10 Christ sayth of him whom he sent to the hels Binde him hand and foot Math. 22.13 as if he had sayde by stripping him of all meanes of defence and wayes of escaping let him goe and neuer returne For they who are cast with their hands and feet bound into such a deepe how can they come out This was spoken of before vpon the 23. verse the words And beeing in hell in torments c. Doct. 2. there But is there no comming out of hell Then take wee heede how wee come there that is Vse While wee are in the way of grace let the deepe of hell call to deepe repentance as if One deepe should call to another Psal 42.7 Here let vs come ouâ— of our sinnes by conuersion to God that hereafter we come not with our sinnes or in them to the place where is no comming out If now wee humble our selues wee shall bee exalted in due time 1. Pet. 5.6 not cast downe as they who goe to hell are but exalted for to bee exalted is to ascend vp not to bee sent into the deepe One speaking of the afflicted here for sinne sayth truly The deeper in hell the higher in Heauen His meaning is the more men feele it here for sinne the further they are from it and from sinne that casteth into Hell for euer A reproofe of Origens error Vse 2 which was that after a time the soules which are in hell shall come out and that at last or after a thousand yeares the Deuils themselues shall bee saued Also the speeches of harrowing hell and of bringing soules out of Purgatory that is soules out of the fire of Hell are lying speeches the faith and speeches of Papists and the current doctrine of the blind world of Christendome till within these hundred yeares for they that are in Hell neuer come out and the estate in which we dye is constant and the same for euer Cain and Saul and Iudas and al reprobates as they fell in their bodies so they shalâ— rise in them to iudgement no better in person nor in better manner A comfort to those whose hope is in death and whose death is peace at the last
12.48 The more men haue the more men haue to answere for and the more wealth the more billes of debt to further either their saluation or condemnation by Gods iust iudgement An admonition to all Vse 2 vpon the penaltie of damnation to giue to Gods poore as God hath giuen to them and blessed them God hath so coÌ„manded Deu. 15.11 He that giues all commands vs to giue to all that stand in need Esay so saith and sheweth why His reason is the poore are our flesh Esa 58.7 Brethren are neere but our selues are nearere One brother may doe for another but who is so vnkind that he will not doe for himselfe It is a fruite of the spirit to couer the naked with a garment Ezech. 18.7 but signe of an ill spirit to vncouer him or to keepe his couer from him And he is no good man who hauing two coates will not giue one rather then see his brother perish for want of one Luk. 3.11 Our Sauiour who being rich made himselfe poore to make vs rich will haue vs to giue almes of such things as we haue Luk. 11.41 That is he requireth vs to giue almes either in money or in that which is money worth And therefore in Luk. 12.33 he bids vs sell that we haue that we may haue to giue to such as neede For some might say I would willingly giue something to Christ in his poore but I haue nothing to giue Therefore saith Christ you say you haue nothing to giue but haue you nothing to sell no corne in your Barne no stuffe in your house If any rather then your brother should perish sell it and when it is sold giue it to him Neither doth Christ simply command this but with promise of a recompence who may command without it For he saith Giue out of these bagges and I will giue you other and better bagges And it is sure if we lay vp a penny in heauen we shall find a pound there he that scatters there shall find a large increase If we sowe anything vpon Christ Iesus the seede of reliefe that is cast vpon him is bestowed vpon a thankfull soile it will returne with vsury what we lay out vpon it Christ is no barren ground and a cup of cold water sowen vpon him will rise to the great haruest of a cup of glory Also and further for the temporall returne the Lord by Esay tels vs that If we refresh the hungry and troubled soule hee will satisfie our soule in drought and make our bones fat and we shal be like springs of water whose waters faile not Esa 58.10 Heere are very large promises and he that maketh them is faithfull for is it not a great blessing of God to be prouided of springs of water in a great drouth is not the fatting of the bones in some common leannesse sent vpon others for a punishment something worth Is it not good prouidence to lay vp that in our daies of plenty which will be sure not onely to come againe but to watch the time when for our neede it shall be most welcome to vs and who would not giue so to receiue againe But all this is promised here by the Lord vnder the broad seale of his word And why should wee then be so slacke in the liberall laying out of something for an euill day why should we feare to cast our bread vpon such waters where it will be found againe and to make God our pay-maister by giuing to his poore Prou. 19.17 seeing all that we so giue shall be repaid so surely and with such increase But further to prouoke vs to a worke of charitie so gainfull and so commanded let vs remember that it is not onely a deede of mercy but worke of iustice to giue to Gods poore so saith Dauid Psal 112.9 where he telles vs that a good man is alway doing good and that his righteousnes that is worke thereof abideth euer and not for a while or for a few good fits By righteousnes he meaneth the worke of mercy to the poore which hee calleth not changeable but constant mercy and he calleth it righteousnes because it is not an arbitratie but commanded duty nor at our owne choise which we may doe or leaue vndone but straightly enioined And therefore as the rich haue right to the maine estate by Gods bounty so the ouerplus and that which they may spare is the poores by vertue of that donation That therefore which they may spare is not their owne but the poores from whom if with this rich man and merciles they withhold the crummes of their superfluitie with him they may cry when there shall be no bearing Looke I am 5.1 I tell thee the poore haue as good right to the waste bread of thy estate as thou hast to the full table it selfe and it is ratified to them by the same authoritie that the larger portion is sealed vnto thee But heere standeth the difference as (d) M. Io. Down who hath written fully and excellently of this argument in his booke of beneficence one saith God hath giuen vnto thee thy riches immediately but to them he giueth theirs mediately by thee But to proceede a little farther Christ Iesus in his last day of iudgement wil pronounce that to be done to himselfe which is done to his poore Math. 25.40 and contrarily that to be taken from him which is denied to them v. 45. Now tell me if Christ himselfe should come to begge lodging of thee wouldst thou not giue him lodging and if need were the vse of thine owne bed When a poore Christian doth as much it is all one as if Christ did so by him and therefore what thou deniest to a Christian thy Sauiour will take as denied to himselfe in that Christian and say Forasmuch as yee did it not to the least of these yee did not to me therefore shall yee goe into euerlasting paine as the righteous shall passe to life eternall Mat. 25.45.46 But lest any should thinke himselfe not to be charged with giuing because he is not rich the Apostle S. Paul sheweth that this duty belongeth both to rich and poore Eph. 4.28 Where the poore labouring man is commanded to practise loue and the duties of loue vpon his needy brother And if we would haue an example for it we haue a good one in the poore widow who cast her two mites into the coffer of the poore which was all the substancâ— that she had Mar. 12.43.44 God will haue the poore therefore to spare somewhat of their pouerty to the comfort of Christ in his needy members Now if these arguments and examples cannot moue vs let vs knowe that the iudgements are certaine and will come that are threatned against all mercilesse rich men such as Diâ—es heere The Lord so abhorreth this crueltie of turning away from the poore that he threatneth it as one of Sodoms sinnes with fire and brimstone from heauen Ezech. 16.49 And as he that
lodged me not sicke and in prison and yee visited me not Math. 25.43 In which particulars Christs meaning is to shewe that mercy is to be exercised in all these and that the doing of one of them or of two excuseth not a Christian Therefore holy Iob did not onely not eaâ—e his morsells alone but made the poore to drinke of his fountaines and warmed the naked with his fleece and receiued home vnto him the wandring stranger This did Iob the father of the poore who well deserued the name And so should all rich-christians doe and such be or may well be called Fathers of the poore as Iob was For as a naturall father prouideth not onely bread for his child but raiment lodging and other necessaries so rich and able Christians should as fathers not onely doe one but all of these duties to Gods poore as to the children of God and their brethren in him All cannot doe all this and some that haue the best minde haue the fewest meanes yet let such offer their two mites the gift of their good will and it will suffice And now to moue the vnwilling to a worke of such import and so commanded let them first consider that the case of the poorest may God knowes how soone be made theirs They are rich to day they may be poore to morrow and who shall giue to them who when they were able would giue to none Prou. 21.13 May not their owne measure be returned may they not iustly be serued with it Math. 7.2 Secondly God in both Testaments requireth this duty vnder great penalties if he had not it is our debt to him who giues vs all and should we not pay it Thirdly we are members one of another 1. Cor. 12.26 and will one member see another perish and not succour it Or when we are full shall we thinke no man is empty When are in our warme house that none is harbourlesse that no man is sicke when we are whole and no man in trouble when we are at rest And because we haue abundance that no man feeleth want Shall nature teach one member to helpe another and shall not grace or the bond of grace bind the members of Christ one to relieue another Fourthly the reward is great for a cup of cold water the cup of glory Math. 10.42 And shall we we not haue respect to the recompence of reward Hebr. 11.26 To lend vnto men vpon vsury is forbidden Psal 15.5 but to lend so to God by giuing to his poore is commanded Math. 25.27 Of all vsuries this is safest and hath the richest returne Fiftly we are but stewards not owners of the goods we call ours and they are matters of trust from God and not of priuate interest to those that haue them Now shall the steward turne into his owne profite or bury in his owne pleasures his Maisters money and not come to his account for it The steward that did so as we heard was reckened with Luk. 16.2 and such vniust stewards shall be sure to heare one day Giue an account of thy stewardship Luk ibid. Sixtly God giueth vs the example who giueth abuâ—dantly to all and should we not be followers of God Eph. 5.1 Should we not be mercifull as our heauenly father is mercifull Luk. 6.36 Nay he that died for vs feeds vs that is spiritually feedes vs with his body and will we not feede him with our meate He clothes vs with his righteousnes and shall we thinke it much to cloth him with our cast apparell He hath prepared for vs in heauen and will we doe nothing for him on earth Now what we doe to poore Christians we doe to him and what we doe to him must be in more then in a peece of bread giuen him at our doores we must lodge him and clothe him and doe other things vnto him freely we haue receiued freely we must giue Math. 10.8 So much for this poore mans sores the effects by which he is further described follow The first is Which was laid at his gate c. In the greeke Who was laid prostrate or all along at the rich mans gate-house It is like he could neither stand nor sit he was so full of sores And where we reade of the rich mans gate-house it may be gathered he had a large and stately house a house of great receit and many in house besides his traine of seruants and the company of dogges he kept And though all these had house-roome sufficient and inough for the belly yet a righteous poore man full of sores and hunger lying at his doore could haue nothing For as followeth though he desired but crummes he could not haue them What can the rich man say to this that he saw him not He could not goe out of doores but he must see him for he lay at his gate That he was able to worke He was full of sores and could not That he had no such neede wherefore then did he begge crummes and not the whole bread of the rich mans table That there were many and he could not serue all We reade but of one euen Lazarus That hee might haue gone to other houseâ— to begge somewhere It seemes he could goe no further by his lying along in the place and his speedy death there that he might haue chosen to come thither Necessitie drouâ— him and hope to find something where so much was stirring inuiâ—ed him the rich man fared well and sumptuously euery day This rich man therefore is without all excuse as his dealing was without all mercy toward so poore a man But where one so respected of God is so humbled by him at a Churles gate Doctr. we learne that it is nothing strange God should beginne his visitation at his owne house Saint Peter saith The time is come that it must beso 1. Pet. 4.17 and Christ Our friend Lazarus sleepeth Ioh. 11.11 That is is already dead v. 14. So when the destroyers were sent against Ierusalem their charge from God was to beginne at home at his owne Sanctuarie Ezech. 9.6 And when the Lord would visit the proud heart of the King of Ashur with his destructions he professeth to doe all his worke to wit of visitation vpon mount Sion and Ierusalem his owne citie and houshold people first Esay 10.12 Ier. 25.12 The bitter cup of indignation spoken of by Ieremie was prepared for many Kings and a large people and world of men but who must drinke first and to whom was this cup of desolation by the sword first sent Was it not to the cittie where his name was called vpon Ier. 25.29 49.52 Was not Ierusalem plagued first and many and great nations after her So a poore man heere is sore visited and the rich man spared till his turne come The reasons He that is the Maister of a family will haue an eye to his owne house before strangers So he that is the Lord of his people will first looke to his
a torch of example to leade them And so we if we profit not to good order by the seemely order of the vnreasonable and insensible creatures that serue God in their kind shall haue witnesses inough against vs out of that simple hoast or muster The winds and Sea obeyed Christ for he rebuked the winds and said to the Sea be still and presently they obeyed the winds ceased and the Sea was calme Mar. 4.39 Now if angry persons heare this to whom it is said Be angry and sinne not Eph. 4.26 and yet will not be calmed by the word putting away wrath the winds and Sea shall condemne them The beast that will drinke no more then it needes may depose against those that sit at the wine and strong drinke all day long The Ant that prepareth her meate in Summer that is while it may be had condemneth those sluggards and idle destitute of vnderstanding who neither Summer nor Winter care for any thing Pro. 30 25. The locusts that goe forth by bands that is strongly tegether and not weakely by few in a companie are witnesses against the diuisions of Christendome that separately make themselues a prey when iointly they might make a beautifull army v. 27 And the Spider that laboureth so busily about her web and takes hold of her thread with such industry and constancie is a shame to the slothfull in their vocation who take no holde of Time for any good purpose vnder the Sun v. 28. Loe here who may be our teachers or will be our accusers though man should say nothing Let vs therefore among so many witnesses walke circumspectly not as fooles but as wise so I come to that which is common both to this rich man and Lazarus Verse 22 And it was so that the Begger died c. That which was common to the rich man and Lazarus is that they both died For in the beginning of the verse it is said the begger died and in the end of it that the rich man died also Now to die properly is to haue the soule seuered from the body and so all must haue poore and rich that die This poore man was bitten to death of the dog of hunger and the other rich man though he felt no hunger yet could not auoide the dart of death for both the poore and rich died Where we learne that the state or condition of the poore and rich is one concerning death Doctr. 1. and that the Law of it is vniuersall One dies as well as another the wise man as the foole Eccles 2.16 and all flesh is grasse Esa 40.6 The flesh of poore men and the flesh of Kings is grasse and both cut downe by death the coursest grasse and the finest flower of grasse Death is the worme in euery gourd mortall Ion. 4.7 and Princes die like other men Psal 82.7 The point is plaine by the experience of all the ages both of time and persons past and therfore the Prophet in the Psal 89. V. 48 maketh this question What man is he that liueth and shal not see death As much as if hee had sayd No man living but shall So Saint Paul It is appointed as by a Statute of euerlasting Parliament and appointed to men that is to euery man to one as well as to another That they shall once dye Heb. 9.27 And dust shall returne to dust as it was Ecclesiastes 12.7 Behold we the famous men before vs that gouerned the people by counsell and in whose doctrine were wise sentences or consider wee those great ones that wee reade of who commaunded the sea and drie land making the beasts of the earth the fishes of the sea and the fowles of the ayre to serue for their delight are they not all turned to their dust and is not all their glory fledde as a shadow Hat not iust and mighty death couered their large bodies ouer with those two very short words Hic â—acâ—t Here lyes to witte the body of such and such a Monarch Potentate and Emperour of the earth Was not the graue their house and did they not all make their bedde in the darke Iob. 17.13 Some of their iourneyes in this pilgrimage of life were shorter some longer but was not their graue the common Inne where they lodged at night and what difference in death betweene them â—ucar Dialog Among many dead Ghosts as it is in the fable one would needs know which was Philip King of Macedon Answer was made Hee that hath the balde heade is Philip All haue balde heads saith he he that hath the slatte nose is Philip sayth the other Al haue flat noses sayth hee He with the hollow eyes is hee sayth the other and that hath the bare ribbes and ratling bones but all are such and haue such sayth he Then sayde the other I perceyue then there is no difference in death betweene the begger and the King In a cast of Counters one hath the place of pounds another of shillings a third of pence and euery one as he that casts the account shall thinke good to lay them but put them all into a bagge and what difference is there So what difference betweene those that are worth thousands and those that are worth nothing being once put together in the common bagge of the earth Salomon in all his glory was not so glorious as the Lilly sayth the second Salomon Math. 6.29 And what is a Lilly or what eternity is there in that flower of grasse It is sayde that euery Lilly hath his worme in his roote and can wee thinke that the Lilly of flesh is without Surely the worme of death gnawes vpon vs so soone as we begin to liue in the womb be we borne poore or of Princes and when we come into the world innumerable petty deaths are sent vpon vs for transgression Wormes eate vs aliue and wee are but wormâ—s meate being in our house of corruption That which hath some shew to day is to morrow rolled vp and layde aside in the clodde of the earth Abraham was the friend of God in his generation Sampson was strong and Iob iust and none so wise as Salomon and yet death hath rolled vp all those Worthies and buried their bones in Golgotha Since the fall of Adam there is no entring into Paradise but by the burning Seraphims or blazing fittes of death Gen. 3.24 It was sayde to Adam and the same may bee sayde to all that come of Adam Thou art dust Gen. 3.19 That is thou art but matter for the earth and for death that reigneth ouer all flesh Finally as in the parable the Labourers came into the Vineyard Math. 20.1.3.5.6 so shall those Labourers go out some at one houre some at another some in their infancy or dazon of day Some in their third houre young some when they are men in their sixt and ninth houre and some when they be old men in their eleuenth and last houre But all must goe out of this
to me Gen. 25.32 Where contrarily promising to themselues long life and their lease may be out to morrow they lay vp all their treasure in their barnes and full bagges Luk. 12.19 not caring for their other house till this be taken from them A reproofe therefore to those Vse 3 who as if they forgate the common way of all the liuing make it a strange thing to die and who liue as if there were no house of darknes to passe vnto nor way in death to walke in but the ignorance of a way so beaten by so many how can it be excused And yet if we find any little alteration or change in our stomacke in our body or bones how doe we wonder at it how passionate be we and how pettish for it as if it were some great wonder that any of Adams children should sicken die How will such be able quietly and with any peace to beare the comming of death the Lord himselfe when they are so agast at the approch of these his purueiers or petti-deaths whom he sends before to prepare for his comming How haue such remembred euery day to looke for death and euery houre to prepare to die or rather how haue such forgotten to esteeme of euery day as of their last day and to prepare for euery houre as for their dying houre But of this I haue spoken largely in my Sermons of life and death specially the first and second theâ—e Thus we haue heard that it is common both to rich and poore to die Yet in the order obserued in the text this poore godly man he that was in such misery pained with such hunger died first It was to hasten him to glory and from the euils he endured here And so we secondly learne Doctr. 2. that the deaths of the righteous are their gaine or a speedy taking of them from euils present and to come So saith Esay the righteous that is they that loue righteousnes and haue it imputed are taken away or gathered from the euill to come Esa 57.1 That is both from the euill of sinne and from the euils that come by sinne and this taking away is in their bodies for the graue in their soules for glory Thus was d 2. King 22 20. Iosuah taken away a good King and a good King young Euils were neare therefore was he taken from those euils and plagues at hand Enoch also he that is reported of that he pleased God Heb. 11.5 was for his great gaine walking among sinners taken vp to God Gen. 5.24 And thus the Lord sheweth himselfe to be a rewarder of them that seeke him Hebr. 11.6 or that walke with him as Henoch did The blessed dead that die in the Lords as Christians or for the Lord as Christian martyrs are taken or haue rest from their labours that is euils present saith S. Iohn Apoc. 14.13 And when the cheekes of the godly are blubbered with weeping for the euils they see and euill things they suffer of the vnworthy world God doth not delay by taking them out of the world to himselfe to wipe all such teares of paine and crying from their eyes Apoc. 21.4 Esa 25.8 The reasons The Lord remembreth whereof they are made and knoweth that as dust they will quickly be moued with the wind of long troubles and therefore will not contend for euer with them that is ouerlong lâ—st the spirit should faint before him Esa 57.16 Also if the rod of the vngodly did rest alwaies vpon them they might put foorth their hand to wiâ—kednesse Psal 125.3 So should God lose his good subiects which he will not doe and therefore will not suffer them to be tempted aboue that they be able 1. Cor. 10.13 Secondly the world is not worthy of such Hebr. 11.38 or the righteous are a blessing that the world cares not for Now a blessing vnregarded or vsed vnworthily may worthily be taken away Where therefore the wicked set so little by the righteous God doth hasten to take them away for their plague and the euerlasting good of his children Thirdly in this life the godly haue nothing but losse vpon losse as the losse of their good labours the losse of their good name and the losse of their time here Besides for their afflictions their death onely makes an end of them life and misery being as two twins that are borne together and must die together And is it not then the great aduantage of the righteous and their great preferment by death that by it they are drawne out of so many and fatall euils into the blessed rest and glory of God in the which they shall continue euer So long as they abide here in their tents of warre they must not put off their harnesse at any time day and night they must lie in the field expecting a battell wherein is no time of truce For if Satan be ouercome at one time at another hee will set vpon them onely death ends the battell not to his auaile but to theirs They that die in those battells are ouercome in those other the Saints neuer ouercome till they die and is not their death then their vndoubted aduantage and gaine that so die But doth God take away the righteous speedily and soonest because the world is not worthy of them Vse 1 as the wicked are vnworthy to liue in the world Then they that suruiue the righteous haue iust cause to feare that for their vnworthinesse such are taken from them and because they no better regarded them nor Gods loue by them Some reioice when a good man dies not because he is taken from labour to rest from death to life but because they hated him for his goodnes and desired rather his roome then his company here but let such know that Lot being departed out of Sodome fire and brimstone will come quickly after Gen. 19.17.23.24 For the wheate being gathered into the barne what shall be done with the tares shall they not being bound vp for the fire be set on a burning Math. 13.30 When the godly Lazarus is dead not long after dieth the vngodly Dines but Lazarus is in Abrahams bosome and the rich man in hell in torments Assoone as Noah is in the Arke the world that mocked him is in their graue of waters and most of them in their center of fire Therefore when the righteous perish the wicked behind them haue great cause to howle and weepe but no cause to laugh or be merry except this may make them glad that making no good vse of their happy ends their owne vnhappy end is not farre off that waiteth for them to damnation Now consider this yee that forget God lest he teare you in peeces and there be none to deliuer you Psal 50.22 Let Lazarus let the godly be regarded while they liue with you lest for your contempt of such God take them to blisse and send you to hel Or if God remoue some yong and in their tender bud
in their substance they are spirites and in their office Angels Psal 103.20 104.4 And Angels because they minister to the righteous in their life and at the end of their life as here to Lazarus Where wee learne that the good Angels are by Gods ordinance Doctr. euer about the righteous that is about their paths in their life and at their beds in their death to doe seruice to them Thus three Angels came to Abraham Gen 18.3 And the same three to deliuer Lâ—t Gen. 19.16 An hoast of them mette Iacob in his way Gen. 32.1.2 to leade him and a like field of them was about Elisha in his distresse to helpe him 2. King 6.17 When Christ was borne a great multitude of Angels like Armies of men were heard to prayse God and to sing to men Luke 2.13 Diuers Angels appeared to Esay Esa 6.2 One sayth 6. but sixety times sixe Pitch about the righteous Psal 34.7 In the olde Testament there is a cloud of such proofes and good store of them in the new So true it is and so certaine that the Angels haue a charge from God to keepe the righteous in all their wayes Psal 91.11 That is in all their righteous wayes to attend them The little ones haue their Angels Math. 18.10 Both little ones in Christianitie and little ones in yeares the Angels are theyr Rockers The reasons Christians are a royall Priesthood that is spiritually Priests and Princes And Princes must haue their guard 1. Pet. 2.9 Worldly Princes haue their guard at Court and Christians that are Princes haue Angells for their guard in the Court of the Church where they serue day and night Secondly innumerable euill Angels are about vs and dangers hang ouer vs and therefore if the good Angels did not watch ouer vs and tarry with vs to incounter the bad If their shield were not before vs to couer vs and their persons at our backe to saue vs when dangers are neere how is it possible in so great malice of the enemie and multitude of daungers for Gods little ones to be in safety I say not but God can saue without them but I speake of His ordinary way And in this sense If the good Angels did not keepe vs how soone would the euill that beare vs such hatred teare vs in peeces and deuoure vs How could our little Children euer liue to be men in so many casualties of a childes life if these blessed Spirites did not day night keepe them and euery part in them and euery bone in them Psal 34.20 Thirdly the righteous are members of that head which the Angels worship Heb. 1 6. and honouring the head how can they but serue the body or doing the one by Gods commandement how can they but doe the other by it Psal 91 11. This is a point of singular both priuiledge and comfort to the righteous Vse 1 Of priuiledge seeing God vouchsafeth such honour to poore dust and ashes as to make his noble Courtiers the Angels their attendants Was it not great honour for Mardocai a despised Iewe to haue so great a Peere of the Empire as Haman was to hold his stirrop to be set vpon the best of the Kings horses by him and to ride triumphantly through the Citie while he lackyed by Hest 6.10.11 Then how great honour for such poore wretches as we are to haue such glorious Peeres as the Angels are not one but so many nor for some one houre but so continually and still to waite vpon vs The poorest Christian if a true Christian hath greater roialâ—ie by these heauenly gardians and their high wall about him then Salomon in the middes of his two hundred Targets and three hundred shields of beaten gold Salomon had great glory by these but the members of the true Salomon haue farre greater by the Angels about them in all their wayes And as their priuiledge is great hereby so who can tell what a comfort it is for Christians in distresse to haue such about them not only while they can scarce breathe vnder the hote pursuits of their deadly enimies but are ready to breathe out their last gaspe on their death-bâ—ds for in danger will they not say We feare not though tenne thousands should beset vs Psal 3.6 And at their death They that be with vs are more then they that be with them 2. King 6.16 Our soules are in a sure hand being kept by the Angels and they as carefull Nurses will order all our wayes Indeede the good Angels doe not appeare ordinarily No more doe the euill and yet we doubt not but hurt is done by the one and why should we doubt that our helpe is by the other Let vs put on those eyes wherewith Elisha sawe the mountaine full of horses and charets of fire about him 2. King 6.17 and in all dangers we will see as much and in the middes of death our sure redemption For we shall see the Angels that caried Lazarus to heauen ready to carry vs thither and if they carry vs thither who shall pull vs thence A terrour to the wicked that oppose vnto Gods little ones For neither they Vse 2 nor all the wicked Angels with them can preuâ—ile against any whom the Loâ—d will keepe by his Angels but perish rather in the opposition So what could Senacherib doe with his great host of men aided it is like by as many diuels as men against Hezekiah Gods King And spanish Senacherib in the yere 1588 what could he doe with his great host of shippes assisted with what the diuell and all the diuels Angels could doe against Elizabeth of England Gods Queene Was not Senacherib of Asâ—ur ouerthrowne by an Angel 2. King 19.35 And did the Senacherib of Spâ—iâ—e speede better When the three seruants of God were cast into the fornace seuâ—n times heated the Angels that kept the flame from them turned it vpon those that tooke vp Shadrach Meshach and Abedâ—ego Dan. 3.22 And God shut the mouthes of the Lions by his Angel while his owne seruant was in the den but opened them when he was brought forth and his accusers cast in his and the Lions had the mastery and brake all their bones before they could come at the bottome of the den Dan. 6.22.24 Thus we see the defence of the righteous and the danger of their enimies and what can the diuell and his instruments doe more then they haue done against them Is not satan with his Angels sent away confounded from their death-beds when God by his Angels receiues their soules as the soule of Lazarus here or did God so gard Lazarus then and doth he not so and as strongly gard and encompasse the soules of the godly now An instruction to Christians not to carry themselues vnreuerently at any time in their words or wayes because of the Angels So the Apostle S. Paul would not haue women vncouered in the assembly because of them 1. Cor. 11.10 If a noble man were in place would
it nor be in happines but be troubled still Eccles 7.3 Thirdly the speech of Abraham to the rich man must needes be true which is that Lazarus now dead is comforted Luk. 16.25 But how comforted after death and wherein if hee were not then in pleasures as the other was in paine Therefore the preferment of the godly is great by their happy death Vse 1 Psal 97.11 Here They sowed in teares there they shall reape in ioy Psal 126.5 Here vpon tempestuous seas there at anchor in their owne roade and porte of peace Here in their bondage there in their Iubilee of redemption Here in trauell there deliuered Here taken from the societie of men there admitted into the society of the Angels and of the perfect spirits of iust men Here in their strange Countrey there in their owne house Here liuing by faith there by sight and here absent from the Lord but there in his presence No eye hath seene nor eare hath heard nor heart can conceiue what God hath prepared for those that loue him sayth Saint Paul 1. Cor. 2.9 We haue seene many strange things we haue heard of more and the heart that is so large how can it but conceiue more then eyther Eye can see or eare heare of that is not onely more strange but most wonderfull things And yet one speaking of this great glory of the Saints in Heauenly places sayth If thou seest any admirable thing say it is not it for then thou shouldest not see it And if thou hearest of any excellent thing yet say it is not it for then thou shouldst neuer haue it Or lastly if thou canst conceiue as thou mayest some strange thing indeed and passing wonderfull say also it is not it for then should it not enter into thy heart And then can any greater preferment befall the dead in Christ then to bee raysed to that which no eye can see nor eare heare of nor heart mortall conceyue Wee cannot conceyue Adams excellent estate in the earthly Paradise and how then shall wee bee able to conceyue the vnconceyueable happy life of the righteous in the heauenly Paradise of God or if our eyes dazle at the light of the Sunne how will they sinke into their holes to behold the light of the sonnes of God in glory When the Queene of the South beheld the glory and attendance that Salomon had the order of his Realme the array of his seruants the variety of his waiters and attendants their dyet their places their happy life to serue in the presence of so wise a King beeing rauished therewith shee brake forth and sayde Happy are thy men Happy are these thy seruants which stand continually before thee and heare thy wisedome 1. King 10.8 But when the godly shall see with open countenance in whose presence they stand and shall stand euer with what company namely of Cherubims and Seraphims Angels Thrones Dominions Patriarkes Priests Prophets Apostles Confessors Martyrs and all blessed soules in what place to wit the Court of Heauen not Salomons earthly Court how not as strangers like the Queene of the South but as the royall Queene of Salomon married to Christ the true Salomon with the crowne of righteousnesse for euer there to behold the blessed Trinity the Father Sonne and holy Ghost there to bee and liue continually in the presence of God and beautifull countenance of Iesus Christ How can they containe themselues What Halle-luijahs will they sing to God Almighty of his prayse and saluation What ioy will they not conceyue to see the thousands there that prayse the Lord day and night Will they not breake out and say Happy are wee and vnspeakeably happy that shall stand thus before God the Father and the true wisedome of God the true Salomon Iesus Christ his sonne for euer there to heare his wisdome and to behold his glory For the particularities of this place and for the sundry kindes and measures of glory therein I list not to bee curious and what I had to teach thereof by the Scriptures I haue written already in a Sermon (b) The third sermon of life and death on Esay 57.2 onely as one very well sayeth God send vs thither and we will be contented with the lowest roome Yet to say somewhat more and not much of our great preferment in heauen and as it were to set it in our eye for the better raysing of our mindes thither Let vs goe vp with Moses into mount Nebo and see at a blush Deut. 34.1 2.3 4. Apoc. 22.10 and farre off the heauenly Canaan or with Iohn the Diuine into Gods mountaine and with a like quicke but darke sight behold as in some short Carde or Mappe the Ierusalem aboue that wee may withdraw our sight from the Deuils mountaine of things below Math. 4.8 The place is Heauen called by the Apostle The third heauen 2. Cor. 12.2 and elsewhere the Bridegroomes Chamber Apoc. 19.5 Math. 25.10 A very large and princely roome Lightned with the glory of the Lambe Apoc. 21.23 The company good as wee heard and the time of our being there world without end though the company were good yet if the roome were straight and vnpleasant it were nothing and though the roome were large and pleasant the company beeing naught it would little delight a good man And though both were as heart could desire for themselues yet if our time in them were short our departing from them would bee as vncomfortable but here the roome company and time do all three conspire to make our ioy full Psal 16.11 Apoc. 21.25 Further for the happinesse of the soule after death before the body come vnto it at the resurrection the happinesse of it must needes bee great seeing it shall ceasse to sinne and shall bee wholly ioyned to the Lord in truth and neuer displease him any more The knowledge the wisedome the vnderstanding of it darkened here in this mid-vale shall in that cleare firmament receyue a glorious shining by the face of Christ that Sunne of righteousnes It shall bee no more knowledge and wisedome and vnderstanding in part but this in part shall bee done away and wee shall bee absolutely wise absolutely wee shall vnderstand know and loue God absolutely wee shall serue him and keepe an absolute Sabboth to him Heb. 4.9 Esa 66.23 There shall bee no more ignorance of God nor distrust in God no more contempt of Teachers nor neede of teaching no more Magistrate and Subiect Pastor and people for Christ shall bee our Temple Apoc. 21.22 Our foode that is our spirituall foode shall bee The tree of life Apoc. 22.1 Our Teacher and Gouernour shall bee God and Christ themselues for then God shall bee all in all vnto vs 1 Cor. 15.28 not mediately as heere by the Word and Sacraments but immediately without these and directly by himselfe without Magistrate or Minister And for the body when it is come to the soule at the Resurrection what a comfortable meeting
will that bee of two such friends and louers so long kept asunder How will the soule welcome her companion and yoke-fellow in the crosses and tempests of this life How louingly will they enter together into their Masters ioy Where before it was full of sores sicknesse and paine now it shall be a sound body for euer in which shall bee neither sickenesse nor paine hereafter It did hunger and thirst it shal neuer hunger and thirst any more It was a mortall body now it shall neuer dye againe 1. Cor. 15.44 It was dull and lumpish it shall bee as the glorious body of Iesus Christ Philip. 3.21 Light and actiue able as speedily and with as naturall a motion to ascend vpward as it is to goe downeward It was a sorrowfull and weeping body now All teares shall bee wiped away Apocal. 21.4 It shal sorrow and weepe no more Finally both body and soule in louing armes together shall reigne with Christ for euer They shal walke in the path of life their glory shal be greater in the pleasures of the Lord then we can coceiue or mans tong vtter And therfore as it was said at the crowning of Salomon that the people so reioyced that is with such an exceeding great ioy that the earth rang againe 1. King 1.40 So how can any pleasures be wanting where the true Salomon and his royall Spouse shall both be crowned together with glory in the Kingdome of Heauen Such honour haue the Saints and therefore great without question is their preferment euery way and so much greater because presently at their death they receyue in their blessed soules but the moyty of that happy estate which they are sure to haue whole and full at the resurrection This doctrine is wickedly crossed by the Papists in their Article of the soules passing to the paines of Purgatory presently after death Vse 2 specially where they make the paines there and burning therein as intollerable and great as those paines and that burning which is in the helles of the damned saue that there is a comming out of Purgatory but no redemption in hell But how are the godly comforted as Lazarus here at their death when after their death they are thus tormented and where they thus labour in Purgatory how can they bee sayde to rest from their labours Did the theefe that went to Paradise goe to Purgatory Luk. 23.43 or did Saint Paul who desired to bee with Christ desire to bee with him in Purgatory Philip. 1.23 Indeede to be with Christ as the Apostle there speaketh is best of all And though it be not possible as one sayth eyther to finde Christ in hell or to misse him in heauen yet a Christian should bee of the mind to desire rather to bee in hell with Christ then in heauen without him But shall wee thinke that the Apostle was ignoraunt where Christ was when he so earnestly desired his dissolution to be with him And if hee knew as no doubt but hee did that hee was in heauen then there is as little doubt but his desire was at his death to bee in heauen with him If it be said that the case of these two was extraordinarie as being the case of two Martyres who therefore presently went to heauen It may be answered for the theefe that his death was not a Martyrs death though his saluation was extraordinary for the Papists owne doctrine is that they who suffer as Martyrs must suffer as voluntaries for Christ and with intent of making satisfaction to God by such martyrdome but the theeues punishment was for himselfe onely against his will and without that satisfying mind that is required in a Martyr Luk. 23.41 And if any had neede to goe to Purgatory for the end that the Papists send their dead thither why not this conuerted theefe seeing hee had so short a time to purge in after his conuersion But for Saint Paul though hee were a Martyr for Christ yet where doth it appeare when hee spake these words I desire to bee loosed to bee with Christ that he knew hee should so suffer for him Indeede it was prophesied that hee should bee bound aâ— Ierusalem for him Act. 21.11 It was also sayde in general terms That bands and afflictions did abide him in euery city Act. 20 2â— But it cannot bee shewed that he then knew certainely that by Death he should glorifie God as a Martyr True it is that hee was ready not to be bound onely but to dye at Ierusalem for the name of the Lord Iesus Act. 21.13 Yet how doth it appeare that he was certaine he should die for it there or otherwhere But why should Martyrs bee exempt more then other Saints from Purgatory It seemes that this Apostle of the Gentiles though a Martyr did not exempt himselfe from the common estate of all the blessed after death for when hee had spoken of such afflictions as the Elect suffer here of the glory to come hee immediatly speaking in the plural of all Saints addeth Wee know that when our earthly house is destroyed wee haue a building giuen vs of God 2. Cor. 5.1 As if hee should haue sayde So soone as wee lay downe the one we receyue the other so soone as wee remoue from the body wee dwell with the Lord 2. Cor. 5.8 and so soone as we put off corruption wee put on glory This is the common fauour of the Elect and not the particular priuiledge of one more then of another So Purgatory prayers are put out of office and Purgatory fire is proued iniurious to the peaceable deaths of the godly departed in the faith of Christ Thur farre for the estate of Lazarus after his death the contrary estate of the Rich-man after his death followeth The Rich man also dyed and was buried Wee before noted that death is the common roade-way of rich and poore for Lazarus dyed and the rich man also dyed That that followeth after his death is the next thing to be considered And this concerneth him in his body or soule That which concerneth him in his body is That it was buried I doubt not but solemnely and in great pompe The old Translator sayth Hee was buried in Hell as it were in his owne Parish but we reade no such thing in the originall Greeke It sayth onely He was buried Lazarus belike was not or not with such a traine of followers because he was poore therefore his Buriall is not spoken of Which therefore doth not condemne the buriall of the dead but their sinfull partiality who follow the rich though wicked to their graues and neglect the poore though godly to honest their buriall The duety of reuerend buriall is a necessary Christian duty and it is not reproued here saue that it was a good duty ill done and to a person vnworthy and vainely done From hence learne that the body of a Christian the soule being departed from it Doct. is reuerently to be put into the earth It iâ—
to call to wit too late with this Rich man in hell and not bee heard Prou. 1.24.28 And if they bee not heard how can they bee deliuered and if they bee how can the Scripture be true A terror to those who vse so ill the short time of their repentance seeing when they be gone hence Vse they shall find no way to it though as Esau they seeke it with tears Heb. 12.17 Besides what fooles and how vnwise are they who will purchase eternall torments with so short pleasures May they not say as a King once sayde who being inforced in an extreame thirst of water to yeelde himselfe to the enemie after hee had drunke of the water so dearely bought brake out into these words For how short a pleasure what a Kingdome hauâ— I lost So what ioyes haue I lost and of what continuance and what miseries haue I gained and how endlesse for lesse then a dish of water What madnesse to enioy the pleasures of sinne for a season and after to lye in torments of fire for euer This Rich man would haue giuen the world if the world had beene his to giue to haue beene ridde of his torments but one poore houre or to haue had any little ease of them in hell but if all the Angels and Saints of Heauen would as wee may not thinke they would haue begged of Christ for him they could haue done him no good in that place of torments Therefore while there is hope and while the Lord may bee found let vs seeke him to witte in the way of obedience to the Gospell Esay 55.6 If yee will not come into this place of torments where there is no comming out heare Moses and the Prophets in the olde Testament and Christ in the New Luc. 16.28 Come to Church Heare reuerently at Church and practise carefully when yee are gone from Church Repent yee of your sinnes and that to day that is while yee may call and be heard conuert and bee healed It can be no good husbandrie in you or any to put off your sowing till the time of reaping come and to pay for a few simple trifles the losse of your precious soules for euer O thinke of these things now in these dayes of mercy and while the gate is open striue to enter The soule is more worth then all the world and all riches pleasures and profites are but losse and dung in comparison of it Further to be seuered from God Christ in the torments of hell is a plague aboue all plagues mortall and earthly Now is the time to redeeme thy poore soule I say now because thou knowest not what may happen in an houre and in a moment wee are taken away O therefore now and presently goe about it now and presently abandon thy short pleasures that thou mayest reigne with God for euer in the long life of his saluation And now and presently mortifie sinne in thy earthly members that thy soule may be saued in the day of the Lord and thy bodie and soule may ioyfully meete at the resurrection of all bodies in the kingdome prepared for them and there bee for euer Here wee reade of a great man in Hell or of a great rich man in torments in hell Doct. 3. which teacheth that no wicked ones how great soeuer are for that or because of such eminence exempt from the place and condemnation of hell Therefore Tophet to which hell is compared and the burning Tophet is sayd to be prepared for the King Esa 30.33 I may say for Kings and all in kingly places that doe wickedly And Samuel sayde to all Israel not only if yee doe wickedly yee shall perish but if your king doe wickedly yee and your King shall perish 1. Sam. 12.25 not subiects onely but King and Subiects The Lucifer of Babylon must to hell as well as the meanest in Babylon Esa 14.9.12 that commits iniquity The Reasons The soule that sinneth shall dye Ezech. 18 4. It is spoken of euery soule and person poore and rich Secondly the sinne that it committed is eyther punished in Christ or shall be in thâ—se that are committers of it whosoeuer they be for vnder other termes God neuer yet pardoned sinne and Christ who tooke vpon him the sinnes of his Elect descended to the hels in the sufferings of his life and death to answere his Fathers iustice and for his peoples faults But are al kings are all great ones in Christ Hath Christ suffered for all that are Noble and for all that are rich and mighty doth not the Scripture say Not many wise not many mighty nor many noble are called 1. Cor. 1.26 Now if many be not and but few are they that are not called must suffer for that and all that which Christ neuer suffered for them and where but in Hell and what torments but of Hell Thirdly he that iudgeth his people with equity and the world with true iudgement Psal 98.9 should goe against his owne rules of doing that which is equall and iust if hee should not reward euery one according to his worke and proceede to iudgement without respect of persons Act. 10.34 But it is blasphemy in an high degree once to thinke that howsoeuer wickednesse among men be in the place of iudgement Eccles 3.16 the Iudge of all the world will not deale iustly An admonition to great ones to serue the Lord in feare Vse Psal 2.11 and not to beare themselues vpon their great wealth aboue that which is meete for how soone fearfully may they bee brought downe in a moment and what will all their glory and riches helpe them when their pompe must descend with them to the pitte of corruption And how can they redeeme their poore soules and what ransome will they giue to God for them when a whole world will not bee taken for the redemption of one soule This Rich man in hell and infinite thousands in hell as rich as he while they liued can say as much now And what difference betweene the poore vngodly and the vngodly rich in hell though great on earth seeing their chambers of fire and burning pitch in the infernall Lake are like saue that their torments may bee and it is like are greater for looke how much they gloryed in themselues and liued in delights so much shall they haue torments and sorrow Apoc. 18.7 Now had it not beene better for such while they liued here to haue liued vnder the nurture of the word to haue come humbly and duly to it and with as great reuerence and loue as the poorest soule But They hated him that rebuked in the gate Amos 5.10 and therfore wish too late with this Rich man in Hell that they had not been such fooles and mad men to crosse their owne saluation So much for the place whither the soule of this Rich man went Now we come to shew what followed there He lift vp his eyes and sawe Abraham a farre off c.
make account to lose them or to lose that which is farre better for them The same may be sayd of all other commodities and blessings earthly whether children or honour or pleasures or friends Ezech. 24.25 So much for this Rich mans request the reason of it followeth For I am tormented in this flame Because this Rich man was tormented in the flames of hell he disired some refreshing but what euen a drop of water But what good could a droppe or whole sea of water haue done him being things finite for the easing of a paine infinite And yet as one who for the torment hee endured knew not what he did or spake hee craueth onely a droppe not a sea of water in that extremity Where wee learne Doct. 1. that the torments of hell doe not onely vexe the mindes of the tormented in hell but so vexe them that the tongue is supposed and may bee sayd to talke idlely and foolishly it cannot tell what Thus the damned of the earth the great men and the rich men being far from the saluation of God and the life of the Lamb are brought in by Iohn saying to the mountains Fall on vs and to the rocks and hils couer vs from the presence of him that sitteth on the throne and from the wrath of the Lambe Apoc. 6.15.16 which what is it but an idle speech and impossible desire For what mountain can hide from God who seeth through the darke cloud and what rocke and hill can couer from him who can enter when the doores are shut Ioh. 20.26 To him the night shineth as the day the darkenesse and light to him are both alike Psal 139.12 It was say de of them who in the transfiguration saw the glory of Christ that they wist not what they sayde Luk. 9.33 The meaning is they were so beside themselues with sudden ioy vpon that accident that they spake they knew not what themselues and yet they saw but a little of his great glory How then shall they know what they say or what to say who shall bee farre more carried out of themselues with sudden extasies in hell then they were rauished with gladnesse heere who saw but a darke light a little of their masters glory The Reasons If a little sicknesse here or some want of sleepe make the head idle and the tongue foolish What shall a sickenesse ouer all parts doe and want of rest for euer Secondly the damned in hell feele that that must needes ouercome the senses and take away reason And what can they say or doe that is reasonable and hath sense who neyther haue their senses about them nor their reason in any good order or meanes to direct them An instruction to take heede what wee say here that wee talke not idlely and foolishly as this foole in hell Vse 1 He that would talke wisely hereafter must both talke doe wisely that is Christianly now But to speake wisely is to speake as the word of God 1. Pet. 4.11 that is as Gods word teacheth to speake Some haue no care to deliuer their words by this measure who therefore talke both idlely and ill but if wee must giue account for euery idle word Math. 12.36 then for our euill wordes much more And how great an account then must be giuen for lying words and wanton talke for words of slaunder and words of reproch to our neighbour specially for words of blasphemy to God and of lewde defiance to God and his truth A terrour therefore to all vaine and foolish tongues Here men and women make no conscience of their talke Vse 2 so they may bee saying somewhat Their tongues speake proud things not the words of the Lord that are pure words Psal 12.3.6 and their dayes talke all of it is to no good or wise end if not to their owne prayse and their neighbours slaunder or to magnifieâ—â—â—â—â—selues and cast down the Lord with Pharisaicall lippes If they were in Hel they could not talke more foolishly then some doe or to lesse purpose nothing in their mouthes all the day but what they might be ashamed of at night if it were written in a booke and read vnto them Is this to redeeme the time and to walke wisely Is our day-booke well filled that is made vp with such vanities as foolish talking and foolish iesting and things that are not comely Eph. 5.4 If such speake foolishly in hell they spake foolishly here and not to any vse of godly edifying and so neither there nor here were their words good And so we see that one effect of hell-torments is to take away all sence and vnderstanding from those that are so tormented Now where this Rich man calleth the flame of hell a tormenting flame Doct. 2 hee she weth as hath beene noted already that hell fire is a fire of torment But this was spoken of before vpon the 23. verse and so I passe to Abrahams replye in the verse that followeth Verse 25 But Abraham sayde Sonne remember c. Abraham now replyeth The summe of which is that that small comfort which was none indeed or else as good as none could not be granted him And heere hee putteth him in remembrance though in so actiue a conscience hee could not but remember that he had his heanen here and so could not haue it vpon the earth and in hell too but Lazarus contrarily and that therefore Lazarus hath now changed turnes with him Lazarus being in the bosome offelicitie where hee shall euer bee comforted and he in the bottome of hell where he shall neuer see comfortable day but be euer tormented Also that there is such a gulfe of distance set betweene the places of their opposite abidings that there is no passing from one to another or possibility of going betweene This is the summe and meaning of Abrahams replie to the Rich man in these twoverses the 25. and 26 where it may bee considered in what maner or by what force of words he replyed and what was the matter of his replie for the manner it is in these words Sonne remember and it is in fitte words though in words of no comfort to a tormented soule and soule in hell Sonne sayth Abraham as if hee had sayde Thou Israel in the flesh and not in Christ remember which thou canst not forget if thou wouldest thou hast had thy pleasures and all thy good here that is here thou hast had no other god but them or it In them was thy life buried and soule hid despising God Gods poore members in all thy worldly prosperity but Lazarus dyed in his patience and with paine at thy gate Hee was a true Israelue and inâ— poore life serued no other but the true God and therefore hee now reapeth for this seede of teares the haruest of ioy and thou for thy life and pleasures abused receiuest and shalt possesse paines and woe endlesse In this sort replyed Abraham in this verse where first hee cals him sonne