mans clothing his sumptuous fare followeth And fared sumptuously euery day What euery day and that sumptuously or choisely euery day this was a double sinne one that he was giuen so much to his belâ—y another that he was giuen so continually to it one that he fed so curiously and daintily another that he fed so not at certaine times but daily and by such filling of the belly with meates and stuffing of the head with drinkes made himselfe altogether vnfit for any good dutiâ—s in his calling I doe not say but the cup may sometimes ouerflow and that a Christian may be more cheerefull and feede more liberally at one time then at another For euen Christ at a marriage in Cana approued a more liberall and full diet then at another time hee would haue done Ioh. 2.9 But how doth this iustifie that fulnes of bread which was Sodoms and this rich mans sinne Ezech. 16.49 Or how doth it warrant at any time any eating out of Gods feare and if no such eating at any time how much lesse then any comonnes this way Two things therefore are reproueable in this voluptuous rich man The first that he was so curious for his belly the second that he was euery day so for which his soule is in hell Out of both which we learne Doctr. 1. that all abuse of meates and drinkes to excesse is a sinne to hell In the 13. Chapter to the Romanes the Apostle of the Gentiles Saint Paul hauing exhorted such beleeuers at Rome as had put on the armour of light to keepe the path of life saith Not in gluttony and drunkennes as if he had said these are out of your way to saluation walke therefore honestly that is in temperance and not in these if you meane to be saued Rom. 3.13 From whence it must needes follow that they offend to damnation who drinke as much as a Horse and not so soberly as hee and who make it their exercise to eate and drinke eating as beasts who eate all the day and part of the night But the same Apostle speaketh plainely as much Phil. 3.19 telling the Church to which he there wrot that their end is damnation whose belly is their God For these are the vncleane hogges that the Diuels of intemperance enter into and carie with violence into the great deepe Luc. 8.33 So Esau louing his belly so much and the blessing so little is sir-named prophane or one that could not be saued Hebr. 12.16 And what doth our Sauiour meane Luc. 2â— 34 so carefully to forewarne his disciples and followers with a take heede that your hearts be not ouercharged with surfetting and drunkennes if he had not held these to be strong lets to saluation They that are maried to these say not as the other ghests did who refused to come to the great supper of Christ I pray thee haue vs excused but without all blush of shame we haue married wiues and therefore we cannot come Luc. 14 20. That is we will neither be good nor seeme good And for this some haue not vnfitly compared our Tap houses and Tauernes as men vse them now to the lawe of the asse in Sampsons hand which laid the Philistimes heapes vpon heapes Iudg. 15.16 For the world hath slaine his thousands but these haue slaine their ten thousands 1. Sam. 18.7 and not with a mortall wound but with an immortal to eternall death But that all abuse of the creature to excesse is a sinne to hell may further bee proued The reasons For first it is a waste of the good creature abusing that to sinne which might haue comforted many perhaps haue saued the liues of some And what are such but theeues to their brethren Prou. 3.27 and murtherers of their brethren and themselues He that robbes a man of that which is his is a theefe And such theeues are they that eate the poore that is that which is theirs at their tables of excesse So hee that keepes away the oile from the lampe puts it out as well as he that quencheth it with water and such are they who deuoure that bread which is the poore mans life their hand is in his blood as well as theirs who oppresse him to death by taking away his bread Now doe theeues and murtherers offend to damnation and doe not voluptuous theeues and murtherers offend so too Secondly such an abuse of the creature oppresseth the heart with surfetting and drunkennes and how can the heart so oppressed and person liuing in such a trade of exceeding looke to be saued Thirdly it is flat idolatrie making the belly a God Old idolaters turned the image of a beast into God and these new turne the image of God into a beast But idolatrie is a sinne and are not idolaters sinners vnto hell Fourthly it is a chaine to adultery to drawe it in For such eaters in excesse and drinkers out of measure cannot be (b) Prou. 23.30.33 chaste persons or there is no sleeping in these and watching against adultery and who can lay on more fewell but hee shall haue a greater flame Ier. 5.8 Now cannot adulterers without repentance be saued and shall not that that maketh adulterers be a sinne to damnation Heere we see in what a fearefull state they stand of wretchednes Vse 1 and perdition from God who follow that cursed fellowship which men call good fellowship For whither doth it leade the followers but to the house where the dead are Prou. 9.18 Death is in the pot 2. King 4.40 Hell and death in their drunken pots but if we will not be damned with such mates we must not follow their damnable wales that is their pottes of excesse and pipes of smoke and where such liue to eate we that would not be iudged such must eate to liue to God There are many Esaus now and their number is without number that hunt all for the belly in the wide field of an Epicurish-life but we must be of another number and follow another course that meane to follow the Lambe or to be the first fruitâ—s to God and to Christ Apoc. 14.4 And we that haue the hope of the Saints must separate from such alwaies in affection and as much as wee may in body selfe as we delight in their company on earth we must looke to beare them company in hell Let them consider this who can take no such delight in the fellowship of the Saints as they take pleasure in the large fellowship of those drunken companions who like a spreading canker infect Towne and Countrie It may be if we runne not with them vnto the same excesse of riot or be not combined in fellowship with them when they thus poure out their heart to wickednes they will speake euill of vs 1. Pet. 4.4 yet let vs turne from such if we would not be turned into hell with them and with this rich man one of the companie for better be euill spoken of for good deedes then well for
considered the first branch of the Doctrine to be true that there is an extreamitie of torments in hell If then we auoide the breach of mens lawes because of those chastisements and paines of death Vse which are threatned to those that breake them how much more should we beware of the breach of Gods law which is so threatned with punishments intollerable and death eternall in hell If a law were made that whosoeuer drinkes wine shall vpon conuiction for sometime hold his whole arme in the fire or in boiling lead for a punishment how many should we see drunken with wine though they loued it but God he that can cast into hell hath made a law that whosoeuer eateth and drinketh with sinners or as sinners doe shall be cut off or all in pieces to destruction Math. 24.50.51 and be thrust into hell both arme body and soule where they shall be tormented day and night in the fire that neuer goeth out and should not this be inough to cut the cup from our mouth Ioel 1.5 I meane of excesse and drunkennes So much and intollerably doe they suffer who come into this place of torment that Christ bids vs rather to cut off and â—ast away our right hand or foote that is the dearest things â—e haue then with them to be cast into this euerlasting â—â—re Math. 18.8 And if this firy argument cannot moue vs what will If wee should heare a sudden crie of fire fire how would it trouble vs but Gods word and Gods Ministers that preach his word speake of an eternall fire that still burneth and hath euer burnt from the beginning of time ordained before time was euen fire and much wood a lake of fire and pit of burning fire and should not this trouble euery bone in our body Or if fire come will we be as sâ—ubble for it I know that my speech of this is not pleasing alas then what pleasure can it be to feele it I speake not to please your eares I speake to saue your soules And whether I speake or hold my peace the fire burnes still As fathers threaten their yong children with the fire so we doe you with hell fire not to cast you in but to make you to runne further from it and the meditation cannot but be profitable and euen breake the stone in your hearts When Baltazar sawe the hand that wrote it troubled him out of measure Dan. 5.5.6 And if we would often common with our hearts by the word of these things it could no lesse trouble vs to heare of them then it troubled that great Monarch to see the writing on the wall Besides the feare of these would make vs feare to sinne according to that tremble and sinne not Psal 4.4 And he that so feareth hell shall escape it as he that neither feares so nor at all shall be sure to fall into it For as one saith truly none is so deepe in these torments as he who least thought of them But we put this euill day farre from vs and that makes vs to sit on our seats of sinne as we doe Am. 6.3 We reade not the word or what we reade there we beleeue not and therefore we runne into excesse as if there were no hell All the account that some make of hell is that they shall cast fire brands there but such are fire-brands thereof and to such it may be said as men vse to say when they haue well supped in an Inne that the worst dish is behind that is the reckening and that that must pay for all Then will follow Sonne remember thou hast had thy pleasures Luk. 16.25 or good things here The summe is he that wil follow his lusts shall without his repentance follow them to his cost He that burnes in adultery shall burne in hell He that killes here shall hang there and hee shall thirst there Luc. 16.24 that is drunken heere And what shall it profit a man to winne the whole world and lose his owne soule Math. 16.26 This made Paul to keepe a cleare conscience Act. 24.16 and the consideration of this makes the godly feare to offend Therefore Ierom Whatsoeuer I doe me thinkes I heare this sound still in my eares Arise ye dead and come to iudgement And thus in regard of the extreamitie of torments hell is intollerable so is it also in respect of the continuance and teaâ—me there For they that are in hell are there in paines without ease and time without end And now where the damned shall be in hell time without end Doct. 2. The second branch of it we secondly which is the second branch of the doctrine learne that the torments in hell are endlesse So Daniel speaking of the resurrection of sinners describeth the condition to which they shall bee raysed in their bodies by the names of shame and contempt and cals it Perpetuall shame and contempt Dan. 12. â— And Apoc. 20.10 Hell is called the pit bottomlesse because in it there is no redemption and from it no returning the Apostle Iude alluding to the fire that they of Sodome and the Cities about were destroyed with sayth in effect that they passed from the vehemencie of that fire to the vengeance of eternall fire Iude 7. Where hee likewise calleth Hell-fire eternall fire The smoake of this furnace is alwayes mounting it ascendeth vp for euer sayth Saint Iohn Apoc. 14.11 This tormenting worme of hell is immortall The worm dyeth not sayth Saint Marke Mark 9.46 Hitherto belongs that answer of Abraham to this Rich-man They that would goe from hence to you cannot neyther can they come from thence that is from hell to vs Luk. 16.26 His meaning is Once in hell euer in it One vseth this comparison As a man that is to be pressed to death calleth for more and more weight but cannot haue it so all the condemned to second death through an extremity of torments in that lake of death call for death that there might bee an end but death flyes from them that is end there is none nor any to bee hoped for For when so many thousands of yeares are past as haue beene moments of time since time began the torments of the damned cannot end that are endlesse The Reasons Where there is no repentance of sinne there is no end of torments for sinne After death and in hell there can be no repentance for Repentance is by the Ministery of the word and the vse of it is in this life onely 2. Tim. 2.25 Apoc. 2.21 Secondly so long as the damned continue sinfull so long they shal be tormented but they must needs euer be sinfull in hell and therefore in hell euer bee tormented This oyle can neuer be spent the oyle of sinne and therfore the wrath of God which is as fire to the same must euer burne and who shall quench it Thirdly they that despise the counsell of God against themselues and therefore will not heare when God calleth must make account
bad A terrour to all that make it their trade to eate and drinke in excesse Vse 2 for such offend to eternall death In the dayes of Nee they ate they dranke that is they did both excessiuely Luk 17.27 and as they were drowned in such excesse so they were in the waters that tooke them away So Sedom burning with such lusts was burnt with fire and burneth now in hell fire Iude. 7. Christians are called to serue in the hall not in the kichen to serue God and not that which carnall men make their god the belly We must put on the Lord Iesus Christ Rom. 13.14 and shall we thinke to put on him and to keepe on flesh The body is but the garment of the soule and is the garment better then the body the body then the soule Or is not the body more worth then raiment and so the body lesse worth then the soule being but the raiment of it Why then is there so much care for the belly to feede it when the soule is so little cared for to saue it specially seeing that in such care of our bellies and little care of our soules we can haue no hope to be saued Let them consider who giue their time and soules to this vngodly loue of meates and drinkes in excesse There are that gather by the Omer and eate by the Ephah Exod. 16.36 that is where one dish were inough they must haue tenne and plaine Maister Nabal must feast like a King 1. Sam. 25.36 Though there was oddes betweene Beniamins messe and his brethrens fiue for one Gen 43.34 yer now men fare but coursely except they fare better or as well as farre their betters doe The sinne of Eli his sonnes hath taken hold vpon these dayes wherein the custome of our temperate Ancestors is not kept For meane persons are not contented with sod flesh they must haue Manna and Quailes sod and rosted too or they fare not well 1. Sam. 2.15 In our quaffing cuppes we sacrifice to health and speake of healths when we prepare for nothing lesse and the contrarie followeth wherein we doe as some of the heathen did in the daies of sacrifice to their idols for health for sacrificing for health they banqueted drunkenly to the preiudice of their health But take we heede of the pottage so red Gen. 25.30 that is of the wine when it sheweth red in the cup Prou. 23.31 and of our morsells when they baite vs with their pleasantnes in the dish least with Esau that was prophane and a cunning hunter of these things we thinke the time long till we haue eaten and drunke away the blessing One telles a tale of a certaine Bird which hath the face of a man and yet is so fierce of nature that sometime in her hunger she will prey vpon Man This Bird saith my Author comming to the water to drinke and seeing a face in it which is her owne like the face of that Man which before she deuoured in great sorrow for one slain by her so like her selfe she neuer after either eats or drinkes but beates herselfe to death I will not iustifie the tale but me thinkes all drunkards and great deuourers not for any want as that Bird but for wanton and damnable pleasures should conceiue great sorrow greater then that Bird did for killing of one not like themselues but their very selues Me thinkes if they would see that face in their cuppes of wine and glasses of strong drinke the face of that Christian man whose graces and vertues so many in one man they haue beene the death of they could not hauing reason which the Bird we spake of hath not and being greater murtherers by farre but pierce themselues through with many sorrowes not to death but to true life by sound repentance Or how can they heare either of a strong man or a sober man or a wise man and not be wounded with stings of horrible feare in the loude crie of their consciences telling them that they haue slaine so many men in themselues And may they not say of wise we haue made our selues fooles of strong weake of sober by calling drunken and more then brutish by the custome of sinne But when they shall enter into meditation of a farre worse estate by such lusts in the body cruelly pulled vpon them to damnation if God be not mercifull to them nay if they be not mercifull to themselues to weepe presently and bitterly for all their vnsober conuersation and turne to God in a iust hatred of a course of life so murderous and vngodly I say when they shal thinke rightly of their estate so pittifull and terrible caused by themselues how can they but be amazed with a horrible dread and so passe the rest of their dayes in feare that they come not into condemnation But specially this cruell rich man was condemned in that which he did because he did it with the contempt of the poore Then though a man goe not apparelled as this man did nor fare as he fared that is sumptuously or choisely euery day yet if with him he forget to stretch out his hand to the needy he may be damned as he was though he haue not that which he had yet if he lacke that which he had not namely the care of the poore he may goe to hell For there are more waies to hell then one and the vnmercifull as well as the theefe and murtherer shall goe thither Not only hee that getteth his goods ill but he that spends them ill and wantonly or holds them in couetously and cruelly when there is neede of his mercy shall beare his condemnation whosoeuer he be We may see it heere in this rich man for we doe not reade either that he gate his riches and wealth ill or tooke any thing by oppression from the poore and Lazarus it was sufficient matter to his condemnation in hell that he did not vse his riches well and to the reliefe of the poore in miserie Where learne againe Doctr. 2. that Christians if they would not be damned must not onely not oppresse the poore members of Christ but relieue and doe for them in their necessitie as God hath dealt the measure vnto them of his power and gift to doe it with For the sentence of the great day proceedeth against the damned on Christs left hand in this forme of words Depart from me yee accursed into euer lasting fire The reason is giuen For I was an hungred and yee gaue me no meate I thirsted and yee gaue me no drinke I was a stranger and yee lodged me not naked and yee clothed me not sicke and in prison and yee visited me not The Iudge doth not say I was hungry and yee tooke away my bread and thirsty and yee deceiued me of my drinke or I was harbourles because yee made me so and naked for you kept away my clothes Nor doth he say I was sicke and yee afflicted me nor yee cast
vineyarde of life that liue and the longest day of the longest liuers life is but till night the night wherein no man can worke Iohn 9.4 I conclude therefore that all are mortall poore and rich The Reasons It is iust that God giue to euery one the wages of his workes but the wages of sinne is death Rom. 6.23 and therefore iust it is that hee who sinneth and all are sinners should dye Secondly sinne â—â—â—nt euer all and death by it Rom. 5.12 and therefore all rich poore and all must die Thiâ—dly God say de to Adam In the day that thou eatest of the tree which I haue forbidden thee to eate or touch ther shalt dye the death Gen. 2.17 Now Adam did eate and what was sayd to him was spoken to all Man-kinde in him and therefore not he onely must dye but all must dye that were in his loynes Fourthly wee are all one mans sonnes Adams and haue one mother our common mother the earth Iob. 17.13.14 And whither must Adams sonnes goe but whither Adams sinne sends them and to whom is the childe to bee brought but to his owne mother Fiftly (b) Austen one calleth life a sicknesse and hee that hath the sicknesse of life how can hee chuse but dye Sixtly by death God declares his power seeing that by it he translates his Elect to life and that eternall therefore is death called by Dauid The way of all the liuing 1. King 2 2. and by Hâ—zechiah in his song The doore of the graue Esa 38.10 For as meÌ„ enter into their houses by the doore and goe to their places by the way so doe they passe to their graues by death and remoue to their Countrey by the same as by their common way One vseth this comparison As the herbe breedes the worme and the worme so bredde eates the herbe that is bredde in so sin brought in death and death brought in by sinne destroyeth sinne to the righteous the sinne that caused death If sinne had not beene death had neuer been and yet to the Elect deaths being only doth away sinne not because they die but because they receyue that grace in death and not before they dye Seuenthly there is a common subiection to death that the godly by such subiâ—ction may learne to make the more of Christ and of their saluation by him when they shall perceyue that that which they so much abhorre and feare I meane death in kinde is by his dying made no death to them but their doore to the kingdom of heauen Heb. 2.14 15. Lastly the law of death takes hold of all that the godly beeing vnder the arrest of it as well as others though not vnder the tyranny of it as the wicked might enter into life by that gate by which Christ their head passed to his glory the gate of putting off this mortal and earthlie house in death But doe the rich dye as well as the poore Vse 1 the King as the begger Then let the great ones learne not to despise meaner persons at their feet nor insolently to aduance themselues aboue them for they haue one Mother and goe to one house Corruption is Father to both both haue one Sister the Worme and both shall lye downe together in the dust Iob 17.13 14 16. Heere the poore man dyed and dyed not the rich man as well as hee Doth not this sword deuoure one as well as another 2. Sam. 11.24 Is not the mouth of it the graue that receyueth rich and poore and what is one heape of dust better then an other in the darke chambers of the dead Difference of persons serues but for this life after it all goe to one place and great men play better parts on the high stage of this world then meaner doe but when the play is done on goes their owne apparrell againe the common weare of mortality all are clad alike with corruption wormes Who considering this as hee should doth not see and confesse that there is neyther profit nor worth in these vain things And who seeing and confessing so much will be so proud of that which is nothing M. Carew on this text What saith one doe great possessions and this greatnesse to bee rich in grounds auayle men when a peece of ground of fiue foote must containe them What better for their stately houses when bound hand and foote they must bee put in the straite house of a simple coffin What better for their rich apparrell when a sheete of no great shew must shrowde them And what doeth their daintie fare and sweete meate profite them with the sowre sauce of repentance Wealth they may haue but no wealth can buye them of death for here it is sayde A rich man dyed All reioycing therefore and swelling aboue others by reason of this earthly glory is very vaine and vnworthy a Christian that is redeemed with a price for better things in an inheritance that fadeth not But further If the Law of death be vniuersall Vsâ— 2. then it is no inheritance to be here and here wee haue no continuing City that is wee haue no state of perpetuity in those earthly Cottages The terme wee haue in them is short and simple compared with our enduring house in heauen Our warning out of them beginnes with the first moment of our naturall life for so soone as wee beginne to liue we beginne to die and the place wee haue hath no foundation where the place wee shall haue is sure and eternall And should not all this moue vs to take present order for another and better life Hee that knowes hee shall remoue out of the Tenement hee hath within a quarter or halfe a yeare is very improuident and weake witted if within that short bound of time hee prepare not some other house to come vnto So for vs that inhabite these houses of clay seeing our warning is shorter and our change may bee sooner then halfe a yeare or quarter perhaps to morrow perhaps this present day or houre how improuident and simple are wee if wee care not to assure vnto vs another and farre better house then those we haue here that wee may say with the Apostle Wee know that if our earthly house of this Tabernacle bee destroyed wee haue a building giuen vs of God an house not made with hands but eternall in the heauens 2. Cor. 5.1 But some say with Peter It is good to be here Math. 17.4 as if they should say No where so well as in these corruptible possessions and therefore they build tabernacles in them not one for Christ one for Moses one for Elias but for this child and for that And so as there is no rememberance of death in their doing I say no remembrance of death for due thoughts of death will so distaste them of earthly things that they will finde small rellish in them and be ready to say with Esau Loe I am aâ—mosâ— dead and what is this birthright
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
sparing you in your threescore and stubberne roote know that it is done of the Lord either to bring you to repentance or if you will not repent to harden you further to destruction Further is the death of the righteous the righteous mans gaine Then let not the godly man feare to die Vse whose preferment is such by death that Christ in life and death is his aduantage Philip. 1.21 That which is bitter to worldly men is pleasure to him that which is wofull to them is ioy to him that which bringeth them into misery draweth him out and what takes him out of the prison of life casts them into the prison of hell No maruell then if the wicked be loth to die but great maruell that the godly should feare to die For for the wicked specially the rich such as this rich man here they are well and cannot hope that their remoue shall be to better or so good and therefore their change to a place they know not whither and to a life they know not what must needes much trouble them and no maruell if they who know no better life leaue this against their willes But for the righteous that are called in hope and to better things in Christ it were strange seeing their dimittis is in peace with Simeon that with Simeon they should not desire the day of libertie 2. Tim. 4.8 which is the day of their death and that they might be loosed to wit from their fetters here to be with Christ Philip. 1.23 This life to them is but a very vale of teares and they be in the world as Iacob in Labans house Gen. 30.31 How then can they so much loue this vale and Labans house of so many and continuall vexations as not to desire with the change of the place a change in these matters miseries and conditions of mortall life Who would not depart with Iacob and desire to depart with Simeon in such a case Luk. 2.29 Gen. 31.17.18 Death in it selfe is full of bitternes and by nature to the nature of man The very king of feare Iob. 18.14 and who looking vpon death with the visour vpon his face and armed with sinne will not giue backe at his approach and say O stay me a little Psal 39.13 But when death shall bee considerd with the aduantage that is as it is to the righteous and as Christ hath taken from it the visour of feare to them and to all that loue his comming the day of death as the day of the Iewes deliuerance from Haman cannot but be a feast day and a good day Est 8.17 a day of deliuerance from the Haman of hell from the power of sinne and powers of darknesse The Apostle considering this desired to bee gone shall wee thinke in a desperate moode as they that care not which end goes forward No but he did it vpon good and iust grounds knowing the happinesse that wayted for him and which waiteth for all that haue his thirst to bee with Christ The feare of death is naturall so children feare to goe in the darke but the feare of it for it selfe is weake For many times death passeth with lesse paine then the torture of a limme But the death to be feared is the death that hath sinne in it and the reason of the feare because sinne that brought it is fearefull Now the godly mans death is no such death hauing the teeth of sinne pulled out of it that it cannot bite his death is but his sleepe in his bed and rest from his labours and therefore to him to dye is no more then to goe to his rest at night or hauing escaped the sea to come to the hauen where he would bee Psal 107.30 And who would feare so to doe But their best preferment is where here they are absent from Christ there they shall euer be with him where here they please God weakely and offend him daily there they shall both please him and enioy pleasures with him for euer and where here they are strangers there they shall be at home in their owne Countrey and proper ayre with the whole blessed Trinitie the Father Sonne and holy Ghost So much for that which is common to the rich man Lazarus and for their different estates on earth their different estates after they left the earth follow And was carried by the Angels into Abrahams bosome The difference that was betweene the rich man and Lazarus after their death was greater then before in their life here for Lazarus went to heauen It is sayde that the Angels carried him as in their hands thither The other went to hell It is sayde hee was in torments in hell Here hee that could not bee brought by the meanest in the rich mans house into the wicked rich mans kitchen is carried by the angels which for that purpose attend the godly at their death into the bosome of Abraham that is into the glorious heauen of Gods presence where Abraham is and whither all Abrahams children come Hee that could haue but the dogges here to beare him company hath now the welcom company of the Angels to attēd him Hee whom no man regarded the Angels now honour And he now feedeth on the tree of life that could not haue the offals of the Rich mans table to feede on Is not this a great change But such honour had he and such honour haue all Gods Saints Further in these words and in Lazarus two things may bee considered as by whom he was carried and whither He was carried by the Angels sayth the Text that is by those spirituall heauenly and most excellent substances that minister before the glory of God continually for these glorious spirits Gods good Angels and those flames of fire his Ministers doe by diuine commandement minister to the heyres of saluation diuersly whiles they liue and sweetely at their death Heb. 1.14 The place whither Lazarus was carried is Heauen called by a kind of Periphrasis or kind of speech Abrahams bosome or the bay of rest from all stormes below And so wee see that the glory of the godly beginneth in their death as the glory of the wicked endes in theirs But to returne to the Angels and in briefe to tell you what they are as the word telles mee they are substances created without bodies the time when was within the 6. dayes the place where was in heauen Of these an innumerable company fell quickly and together for as they were made within the 6. dayes so within that time they fell and these we call now Diuels that is Angels by their creation but diuels by their fal for which they are Chained vp in vtter darknes Iude. 6. The other Angels which also are innumerable stood and euer shall stand by grace in the puritie and righteousnesse wherein their Makers hand at first set them And these are the Angels that this Scripture speaketh of which are called Angels for their seruice and ministery for
we vnciuilly carry our selues and shall we forget our holy calling in the worthy presence of the Angels shall we make their waiting vpon vs tedious vnto them by behauing our selues otherwaies in their sight then beseemeth their high persons and the honorable birth of a Christian And now that we are all of vs before God in the Ministery and at prayer let vs specially take heede how we demeane our selues lest the Angels that grace our assemblies with their presence when they returne to heauen complaine of our vnchristian inciuilitie in this holy place As if they should say to God we were in such an assembly professing thy name and worship but whiles thou wast speaking to them by thy word and Minister some were talking some girding at the Preacher some laughing and fleering some making gaudes and mouthes some flat along not in prayer but in a slouenly rudenesse perhaps in their drousie drunkennesse and some were fast asleepe Is this a good report and should we not dread to be thus spoken of to God Further let them consider this who when they are priuate care not what they say or doe and what steames they send vp of a corrupt and vnsauory dunghill within in all their talke to their priuate acquaintance without any grace to the hearers Such forget that the Angels are neare who want not eares as they be full of eyes that is are not slowe to heare as they be quicke to see and how can they then be hidden This is to grieue the Angels and to make the God of Angels to grieue them So farre for the persons that caried the soule of Lazarus the place followeth to which they caried it Into Abrahams bosome The place of comfort to which the Angels brought the soule of Lazarus is here called Abrahams bosome by a trope or figure because as the fathers bosome is the place of the childes rest so heauen is that bosome of eternall rest into which Abraham the father-beleeuer with all the children of promise which are beleeuers are receiued in their soules till the day of the resurrection And it is no other but the bay or hauen of repose from all stormes mortall whereinto Abraham hath put long since and all shall who walke in the steppes of his faith Indeede some of the fathers haue spoken doubtfully of it and the Papists tell vs that it is the Limbus or brimme of hell where all our fathers were till Christ descended to bring them out But can that which is a place of ioyfull and happy rest be the brimme of hell can that which is and is called a glorious kingdome be hell Math. 8.11 Can it be a prison or place of custody that is called so often in the Scriptures the glorious liberty of the sonnes of God Can that be so neare vnto and border vpon the place of torments into hell which by Abrahams speech of it in the 26. verse following is so farre remoued that there is a great gulfe or gaping pit betweene and can Abrahams bosome which is simply good be taken for that which as a father saith is neuer taken for good Chrysâ—stome saith It is the poore mans paradise In honoâ— de Diuite Is paradise hell and Austen in the place before denies it to be hell or any part of hell and how then can it be the skirt of hell And Tertullian in his fourth booke against Marcion saith that hell is one thing and Abrahams bosome another Then Abrahams bosome cannot be hell nor the canopie of hell What shall I further say this already spoken is sufficient to cleare this Scripture from sending the soule of Lazarus to hell or to any part of hell and therfore Abrahams bosome in this text is no other then heauen the seate of God and of the blessed Saints in light an harbour of rest from the waues and Sea of this troublesome world vnto it is the soule of Lazarus brought presently after his death from whence learne that after this life of paine and labour there is nothing but ioy and peace to the righteous so saith Esay He that is the righteous person of whom he spake in the former verse shall enter into peace that is presently after his death enter or make his entry vpon it Esa 57.2 God reckened with those in their death who had receiued their Lords money The account came not till they died and therefore saith the text When the Maister of those seruants returned who is said to returne when dust returneth to the earth as it was and the spirit to God that gaue it Eccles 7 he said to the good seruant and faithfull Enter into thy Maisters ioy Math. 25.21.23 That is into ioyes vnspeakeable and glorious 1. Pet. 1.8 or such as the Maister hath prepared for all his faithfull seruants after they haue serued their course and time here He saith not enter first into the fire of paine and when that hath well purged thee I will take thee to ioy But without any more adoe receiue that ioy whereof as the fountaine had no beginning so the riuers that come from it shall haue no end Receiue thy Maisters ioy in that and in these So that there is no pause or stay made by the Lord at the deaths of the godly but presently they passe from death to life not painfull but truly ioyous and full of pleasures for euer The voice from heauen said the same and the Spirit sealed to it for so saith the Spirit that is speaketh so and no otherwaies then the voice spake which is Blessed are the dead in the Lord that is the godly dead and the reason is they to wit immediately after such a death rest from their labours Apoc. 14.13 not in the purgatory of Papists where is no rest but in the paradise of God where is true ioy and the plentifull redemption of the Saints The Apostle Paul saith Those that sleepe in Iesus God will bring with him 1. Thes 4.14 His meaning can be no other but that assoone as they sleepe in Christ or die in him God hath them presently in his hand and keeping who will keepe them till the time come that he hath appointed to deliuer them vp to testifie whoÌ„ he hath receiued Thus it is plaine that the godly enter vpon happines presently so soone as they goe henceby death The reasons The voice from heauen saith so and so saith the Spirit Apoc. 14.13 Two witnesses without all exception which being so doth not the law say that in the mouth of two or three witnesses euery word shall be established Mat. 18.16 Ioh. 8.17 But these two from heauen are more and more sure then a thousand on earth and therefore what they say is sure and must stand Secondly how shall the day of death be better to the righteous then the day in which they are borne as the Scripture speaketh if they who goe hence come not out of paines but exchange them nor end their misery but continue
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
fallen asleepe 1. Thess 4.14 And therefore Christians must lay it to bed by decent buriall It is the Sanctâ—fiâ—d Temple of the Holy Ghost â— Cor. 6.19 The members of Christ therefore must reuerently bury it It shall be partaker with the soule in glory and therfore as the companion of a glorified soule it cannot bee neglected without sinne Could Iehu say of wicked Iezabel Visite that cursed woman and bury her for shee is a Kinges daughter 2. King 9.34 And shall not wee visite our blessed brethren and sisters and bury them beeing all of them for any thing wee know to the contrary the children of the King of heauen Stephen was lamented and buried Act. 8 2. And the Church in her pittifull Song complaineth That the Heathen did not onely kill the bodies of Gods Saints but left them aboue ground vnburied Psal 79.2 Abraham bought a possession of the Hittites for the doing of this duty to his dead Gen. 23.4 Iacob gaue a charge for his buriall Gen. 47.29.30 And Ioseph by faith when he dyed gaue commandement for his bones Heb. 11.22 So certaine it is that the bodies of the dead must bee honoured with their graues The reasons Hereby wee build vp the beleefe of the resurrection for the graue is our bed in which wee are layde to sleepe till our awaking at the last trumpet Dan. 12.2.1 Thess 4.16.17 And the burying of our bodyes is like the sowing of seede which men commit to the earth with sure hope after it is corrupted that it shall rise againe Secondly Christ was buried Math. 27.60 And why then should any Christian which is a member of Christ want christian buriall Thirdly the Law that bids vs to couer the naked bids vs in so doing to couer the dead (b) Amb in Lib. â—ob cap. 1. And if when our friendes are taking their iourney into some strange countries wee in our loue doe bring them some part of their way shall not Christian loue moue vs when they are taking their long iourney into the farre countrey of the dead neuer to returne to bring them going by following them christianly to their graues Lastly the bodies of the righteous were the Organs or the instruments of the holy Ghost to all good duties and shall instruments so sanctified bee neglected as profane A reproofe of the Papists who professe to keepe the reliks of Saints that is some parts of their bodies vnburied which if they were Saints in deede they should bury with honor and not punish with the reward of condemned mens members or of Traitors iustly depriued of buriall Thus most diuinely our Soueraigne Lord King Iames in his Praemonition A like reproofe of some great ones among our selues who denie or doe not performe to their dead this duty so seemely needefull and charitable either out of some euil custome or for no warrantable abstinence Which what is it but to pierce though not Christ himselfe yet the faithfull in Christ with the speare of a second death after death Ioh. 19.34 That is after one death to put them to another Our following of them to their graues is the testimony of our loue by it we witnesse how we affected them aliue and loue if it be sound loue and without guile will goe as farre as it can It is also witnesse of the reuerence we bore theÌ„ for good things as our mourning doth shewe our losse by the losse of them to vs in their deaths If then we truly loued our friends how can we tarry at home not accompanying them as farre as may be in their way to the earth the house of all the liuing Why doth not our loue goe with them as farre as it can if we loued them and if we reuerenced their good parts why doe we not shewe as much by expressing at their graues our griefe for so many good things buried with them But some goe too far as these come too short who drowne the credit of Christian funerals with immoderate howlings and taking on Against such the Apostle Sorrow not as they who haue no hope 1. Thes 4.13 Christ wept for Lazarus Ioh. 11.35 but not so And they that mourne so immoderately giue suspicious tokens that they weepe for their owne losse rather then for the losse of a friend and that they more esteeme their owne good then his gaine by death Some for their bellies or for a mourning gowne follow the wicked rich with praises to their graue who yet will not honest a godly poore mans buriall with their presence or with a good word These are such as buried this rich-man and despised Lazarus So farre for that that concerned this rich-man in his body that followeth which concerned him in his soule Verse 23. And being in hell in torments For this rich mans estate in his soule it was miserable and pittifull though his buriall were glorious Here was a change indeede not more sudden then fearefull to sinners A little before ruffling in wealth now his soule is in hell and his body among the wormes So many at this day flaunt it in great brauery and the next newes we heare is their bodies are in graue and their soules God knowes where Yea many die and because we heare no more of them but that they be dead we neither regard how they died nor what is like to come of them dying without repentance Therefore this terrible example is left as a warning to vs in time to consider what followeth after death and that is a life after this life either in ioy vnspeakable or in torments endlesse For with the last breathe in our bodies we goe presently in our soules to heauen or hell good men to heauen bad men to hell Hebr. 9.27 Though men liue as beasts yet they shall not die as beasts that is if they liue wickedly and die in sinne the beasts death shall be farre better then theirs For they in their death end their misery those in death doe but beginne theirs that shall haue no end But to come to the words themselues it is said that the rich mans soule was in hell in torments and here is shewed wither his soule went to wit to hell and what followed there For the first hell or the place of hell is here described by those paines of sense which are in it and they are called hell torments For hell is not onely a place of custody as prisons here but of custody and torment therefore is this rich man said to be in hell in torments He that dwelt in a stately pallace while he liued now dead dwelleth in an inglorious place of torments He that had braue fellowes for his companions hath for companions now the diuell and his Angels He that fed delicately is now fed with fire and brimstone He that had his pleasure here is now tormented and he is said to be tormented in hell both in regard of the extremitie of torment and eternitie of terme there Which teacheth that there is no
We haue heard whither the soule of this rich man went to wit to hell here is further shewed what followed there And first what this rich man sawe and secondly what he said He sawe Lazarus and spake to Abraham He sawe Lazarus to wit with the eyes of his minde the eyes of his body being fast closed vp in the graue and he spake to Abraham but with an intellectuall tongue Which sheweth that all that followeth is a parable-part of Scripture For soules in proper speech haue neither eyes to see nor tongues to speake with It is said hee lift vp his eyes the more to increase his desire of that he could not haue and sorrow for being denied it And that his eyes being lift vp he sawe Abraham a farre off or saluation farre from the wicked Psal 119.155 and which more augmented his paine Lazarus in his bosome As farre as heauen and hell are asunder so farre off saw he Abraham and with the Mole-warp he onely opened his eyes at his death and saw him and Lazarus with him in blisse But as in his life time he turned his eyes from Lazarus so now at his death God turned his face from him and so he sawe what he was not better but worse for seeing And how could it be otherwaies hauing such a feeling of the torments he was in and liuely sense of the fâ—uours he lost by seeing Lazarus so happy and himselfe so miserable For might he not now say What hath pride profited me or what profit hath the pompe of riches brought me Wisd 5.8 Thus he sawe too late and with late repentance at his death what before he would not see Which teacheth that death which is preuented of the righteous preuenteth sinners The rich man in the Gospel who promised to himselfe a life of many yeeres had not the poore life of one night to prepare for death which tooke him away in his couetousnesse Luk. 12.19.20 And Agag said merrily the bitternesse of death is past when the same houre bitter death which he thought to be past pierced him to the heart being hewen in peeces before the Lord in Gilgal 1. Sam. 15.32.33 And what warning had Herod when vpon his roiall throne in the sight of all his flatterers hee was suddenly stricken with death by an Angel Act. 12.23 When the old world thought least of a change the flood of death came Luk. 17.27 And Sodome with her Cities thought least of death when her end came suddenly by fire from heauen v. 29. As therefore the diuels said to Christ so are the wicked driuen to say to death Art thou come to torment vs before our time Math. 8.29 At 50 at 60 at more yeeres it is euer out of time and they say with Iehoram Is it peace 2. King 9.23 They know not if it be The reasons They haue no hope in death and in this life onely they haue their pleasure and heauen Secondly they cannot cease to sinne and therefore cannot be in the minde to looke for death that casteth into hell for sinne Thirdly they are the inhabitants of the earth vpon whom death commeth suddenly as the snare vpon the bird Luk 21.35 An instruction to thinke of euery present day as of the day of our death Vse and to doe that euery day that we would gladly be found doing at our dying day For death giueth no warning more then the theefe of his comming Math. 24.43 And how soone are we gone or how suddenly may our death come perhaps before we goe out at these doores perhaps at home perhaps in our way as we are going home some adulterers haue bene taken in their filthy sinne by death as Zimri and Cozbi were Num. 25.7.8.14.15 Some haue withered in death as Ieroboamâ— hand breathing cruelty 1 King 13.4 Some drinking themselues drunken haue so died Math. 24.50 And some dancing on the Sabbath haue fallen downe dead in the dance Should not these examples be warnings to vs should they not leade vs to Christian watchfulnesse or are we surer of our life then these were But who considereth that prophaning the Sabbath swearing whoring drinking and being drunken the same day or houre may take him that tooke them suddenly or doe we thinke to goe to heauen with a paire of dice in our hands and a helâ— of oathes in our mouths But though this rich man sawe Abraham yet the text saith that He sawe Abraham a farre off Not to his comfort but further tormenting As he beheld Lazarus so God now beholds him a farre off And as farre was the rich man from Abraham as hell is farre from heauen and as miseries without ease or end are from ioy and pleasures endlesse This reacheth that as the wicked are farre from Gods law Psal 119.150 so Gods saluation is farre from the wicked Psal 119.155 Sinne and saluation are two ends that can neuer meete The Prophet saith as he loued not blessing so shall it be farre from him Psal 109.17 And this made Paul to wish that King Agrippa in his great pompe had bin such as he was Act. 26.29 not to wish himselfe such as Agrippa was in all his roialty For he would not change coats with him nor exchange estates though it were to haue a Princes life for a prisoners The reasons The wicked are not so neere to saluation as hypocrites who though they seeme to liue in the suburbs of it as he who was among the other ghests not hauing his wedding garment yet shall neuer be saued Math. 22.11.13 being not painted tombes but sinkes foule without and foule within Secondly they must neede be farre from God that is from his saluation to whom he will say as he doth to all wicked sinners depart Math 7.23 25 41. Psal 6.8 Thirdly they are the haters of God and such shall not come in his presence nor neere him Psal 1.5 68.1 Fourthly Moses might not stand vpon holy ground till hee had put off his shooes Exod. 3.5 how much lesse may the wicked stand vpon heauens ground hauing not put off the foule shooes of their filthy sinnes An instruction to goe farre from wickednes Vse if we will come nere to God to turne to the Lord by repentance if we would not haue the Lord by our impenitencie to turne from vs. And whither shall we goe if we goe from him He hath the words and with him is the well of eternall life Ioh. 6.68 In his presence is the fulnes of ioy Psal 16.11 and fulnesse of all miseries in our absence from him With him is light without him we abide in darknes for euer And now should not this enforce vs to loue his presence in the assembly and his familiar presence in heauen now to seeke him in his word that heereafter wee may find him in his Kingdome nowe to haue him that we may haue him euer and now to liue to his glory that after death he may drawe vs to himselfe and shewe vs his glory But farre from
him here farther from him in hell They that will not know him here shall not know him nor be knowen of him there And they that will not see him neere in Christ shall out of Christ see as this rich man sawe a farre off So much for that which this rich man saw what hee said followeth Verse 24 And he cried and said father Abraham What this rich man spake and to whom is next to be considered Wherein we haue his speech in this verse and the replye vnto it in the two next In his speech I note the request hee made and the reason For I am tormented c. His request is in the maner or matter thereof The manner is sayde to bee with a crying speech with the calling Abraham father Abraham Because he would not be warned in time hee cryed or was made to crye when time was past and hee that would not be Abrahams sonne in obedience desireth to bee with Lazarus in Abrahams bosome He should haue thus cryed while hee was in the way and before the eternall barres had closed him in Where wee learne that this life is a life for mercie and that there is no crying for mercy after it Doct. 1. So saith Christ The night commeth to wit of death when no man can worke Iohn 9.4 And Saint Paul exhorteth the Galathians and in them all Christians To doe good while they haue time Gal 6.10 As if hee had sayde Yee shall not alwayes haue it nor after death To this effect the Prophet Esay Seeke the Lord while hee may bee found Esa 55.6 That is in this life and not in hell where there is no finding of him Abraham left sacrificing when the Sunne went downe Gen. 15.17 And when the Sunne of life setteth ouer vs there is no more sacrifice for sinnes Heb. 10.26 Therefore sayth Salomon All that thine hand shall finde to doe doe it with all thy power Eccles 9 10. That is presently and here The reason is There is neyther worke nor inuention nor knowledge nor wisedome in the graue whither thou goest His meaning is when thou art dead thou canst neyther doe nor deuise any thing for thy saluation or peace in the pit of darknesse and of death The Reasons After death there is no reward Eccles 9.5 And then is a time of iudgement not of mercy Secondly mercy is from repentance and repentance from the Ministery of the Word which onely hath power in this life 2. Tim. 2.25 Apoc. 2.21 Thirdly when the tree is cut downe what hope of fruits So after the axe of death hath beene vpon vs what hope to bee fruitfull Lastly there is no mercy of God without saith in God but eyther here faithfull or neuer 1. Cor. 13.10.13 2. Cor. 5 7. An instruction Vse 1 if wee will haue mercy to turne to the God of mercy whiles it is called to day Heb. 3.13 2. Cor. 6.2 not to cry for it with this Rich man in Hell nor with the foolish Virgines when the gate is shut Math. 24.10 11. the gate of all compassion and mercy But we say to God as the vnmercifull man to his neighbour Come againe to morrow Prou. 3.28 That is wee still put off though we know not what may be to morrow or what the day may bring with it To morrow sayth Pharaoh Exod. 8.10 To morrow Pharaoh And why not to day Walke whiles yee haue light sayeth Christ Iohn 12.35 that is whiles you may bee saued striue to saluation by the light of the Gospell lest when it is remoued the darknesse of despayre come and Whither will ye walke not knowing whither in the darke A terrour to all that despise repentance when they bee called to it in this life Vse 2 Such are like to a condemned malefactor that putteth off the getting of his pardon till the Assises are come and till it bee too late to seeke it then he would be saued and cannot Here men make a mocke of sinne the reason is they feele not the weight of it here in Hell they shall and when there is no hope of deliuerance from it for as a peece of timber seemeth light vpon the water but drawne to land will seeme as it is so sinne borne vp with the patience and mercy of God here which is as a great Sea seemeth light to offendors but poore soule when thou shalt beare it without these vndersets of patience or mercy in the darke land of the damned in hell then thou wilt crye out with as little hope as this rich man did though not Father Abraham yet God the Father of Abraham Haue mercy vpon mee And what hope of a tree when it is cut downe and burneth in the fire so what hope of sinners cut downe by death for the fire of hell If this bee terrible better now preached then felte in hell where is no redemption Knowing therefore these terrors of putting off the day of visitation 2. Cor. 5.11 why should wee not be resolued to seeke and find mercy with true and present repentance for all our sinnes O therefore take no more dayes to that that must bee done to day so shall wee finde mercy that is in due time if wee so seeke it Further for this damned Rich man as hee cryed too late so hee begged as wee say at a wrong doore For hee sayd Father Abraham going to him for mercy where the righteous goe directly and onely to God and to none of the Saints And here it may bee noted by the way that the doctrine of the Inuocating dead Saints must needes want a good President comming from a damned person in hel and a person that fared neuer a whit better by speaking to Abraham The voyce from heauen is Call vpon mee in the day of thy trouble Psal 50.15 Vpon mee sayth God as if hee had sayde Vpon mee onely and it is so resolued by Christ in the same argument of his fathers seruice Mat. 4.10 They that say and doe otherwise let them shew vs where it is so written and wee will doe after them but when God hath charged vs with an absolute seruice for himselfe how can wee and why should wee without a dispensation from him by his word share it betweene him and his creatures God as we heard hath commaunded vs to call vpon him by Iesus Christ in our wants with promise to heare vs and how then can wee call vpon him with others in our trouble without offending him in his word and distrusting him in his promise but this onely by the way and yet worthy the taking vp It is sayde in the Text that this Rich man called Abraham Father where he boasted of that to which he had no right nor good title onely some colour of title he had to it by the carnall birth being a Iew. He would not follow Abraham in giuing hospitality as did Abraham and yet in Hell who must be his father but father Abraham whose sonne in obedience hee would
Vse 3 for as they dye with much comfort so they change not after death but are much and eternally comforted their soules presently and soule and body after a while In this hope they lay vp their flesh and in this sure hope of a better vnchangeable eternal life they lay vp as in sweet sugar the hardest parts both of their life and death here They know that they so rest in the hands of God whose wayes as his gifts and calling are all without repentance Rom. 1â— 29 that they shall not bee remoued for euer And this hath made many to passe through the very flames of fire to God with a ioyful calmnesse It made our godly fathers as may be seene at large in the eleuenth to the Hebrewes quietly and gladly to suffer much and great aduersity for they saw him that chaÌ„geth not and looked for their abiding City Heb. 13.15 And should not may not this in as good assurance and with like hope encourage vs as for a price to set forth as they did to death So to runne that wee may obtaine 1. Cor. 9.24 So to fight that wee may ouercome 2. Tim. 4.8 And so to seeke Gods face of fauour here that wee may continually see his face of glory in heauen and euer bee with the Lord Psal 17.15 So much for Abrahams reply This rich man is supposed to reioyne as followeth Ver. 27.28 Then hee sayde I pray thee c. Here wee haue a further proceeding made in this Parable and vnder the person of a rich man in hell by the figure Prosopopoea And in this the Rich man is brought in againe making another request which is also denyed From which supposed request the Papists would gather that the blessed Saints in heauen haue care of their friends on earth that is in speciall and carnall manner of those friends whom they knew familiarly and loued dearely in the world But they gather that which the Text neuer scattered and it would bee remembred that these words are the words of a Parable and not of a thing done the drift whereof is as may appeare by the answer made or supposed to bee made plainely to proue that they who in this life refuse to giue credite to the Scriptures and word of God may hope in vaine to bee called by men from the dead I will not deny but Christian charity abides in the Saints in glory not by speciall remembrance of one more then of another for such charitie in them extendeth it selfe indifferently and generally to all here liuing or yet vnborne whom they loue as themselues yet it is ill proued from the example of a damned spirit in hell for what charity where is nothing but all hellish hate and bitternesse And to say that the godly in peace should be troubled particularly or in speciall manner about their friends affayres below what were it but much to derogate from their true rest in the place where they haue fulnesse of ioy and pleasures for euer Psal 16.11 And now where request is made by a spirit damned in hell that Lazarus who was dead might bee sent to the brethren of his fathers house to teach them Wee learne that the doctrine of teaching men Doct. by men from the dead is a doctrine from hell Esay calles it a going or doctrine of going from the liuing to the dead Esa 8.19 and Abazia is sayd to haue departed from God for his health when he sent to the god of Ekron or in that Idoll to the Deuill for it 2. King 1.3.16 The like of Saul who also was taught from hell as Abazia was 1. Sam. 28.8 Therfore God by Moses calles it a turning after those that worke with spirites that is with Dâ—uils or a whoring after them Leuit. 20.6 for how can it bee a doctrine from any place but hell that teacheth men thus The reasons First the Text is plaine for it for this was the request of one damned in hel Secondly such doctrine is not from Heauen and that which came from Heauen speaketh otherwaies and contrarily Verse 29.31 Now that which is not from heauen or according to heauenly truth is from hell for there is no third way Math. 21.25 Thirdly also such doctrine is a meane by wandring from God to make men to beleeue lyes 2. Thess 2.11.12 and is there any thing in this kind of teaching but what is hellish and diuelish Here we may see what to iudge of those who forsake the word which is written Vse for dead mens newes it is sure they are followers of hellish doctrines for such doctrines are the teachings of Sathan the Doctor a person damned in hell the chaire contrary to Him who sitteth in his chaire in Heauen And what is in all this but what is hellish and from Sathan in all points and whose followers are they and of what that follow thus Are they not Sathans followers and followers of Sathans lyes against the word of God So much for the Rich mans second request Abrahams second supposed replie followeth Ver. 29. Abraham sayd vnto him They haue c. In this second replie Abraham tells the rich man plainly that they get nothing by all their labâ—ur who forsaking the Word looke for Reuelations and who will be taught after their owne fancies not by Gods teaching nor by the ordinarie way and meanes appoynted by him Against such God himselfe complaines by his Prophet saying Should not a people enquire at their God Esa 8.19 and therefore the meaning of these words is that the Word deliuered by Moses and the Prophets and accordingly since by Christ and his Apostles is the only ordinary meane to conuert sinners to God and therfore they that refuse grace by it shall no way receiue it from the Graues of the dead This I conceyne to be the meaning of Abrahams second answere to this rich man and to be the onely reason why this second petition was made and this peremptorie replie secondly made vnto it wherein for orders sake wee may note his answer in substance and the vse that Abraham maketh of it The answer in substance is that God hauing ordained the Word written to be the onely ordinary meane for the calling of his fiue Brethren and all Christians yet liuing to repentance it onely is sufficient and all meanes diuided from it vaine and vneffectuall Which first teacheth that the only sealed rule of faith to saluation Doct. 1. is the Scripture and word of God written This is that path that leades to the Way the Truth and Life Christ Iesus For so saith He who is all these vnto vs Ioh. 14.6 and therefore he biddeth the Iewes to search that is exactly to search or as Hunters who strike euery bush seeking the game they hunt for and to search the scriptures that is what is written not vn written vanities For saith he in them yee thinke to haue eternall life and they testifie of me That is in them yee may finde Christ and in him
must open our eares vnto it where they hate admonition we must heare and increase in learning Prou. 1.5 Increase I say as they that liue by their meate and haue a good digestion for the righteous the more they eate spiritually the more they may Fooles say to the Prophets Prophesie not Amos 2.12 that is speake as wee would haue you or say nothing and these are fooles indeed but Christians that are godly wise say to the Prophets that is to those that teach thē in the word Prophesie right things to vs Esa 30.10 that is tell vs of our faults that we may amend them and wherin we faile tell vs that we may do better hereafter or Let the righteous smite vs to wit with the seuerity of the Law for that shall be a benefite Psal 141.5 that is that shall doe vs good indeed and saue vs from the sweet but killing poison of flattring lips and let not their tongues nor let them that haue such tongues destroy vs. The last answer of Abraham or his answer to this rich mans reply followeth Ver. 31. Then he sayde if they heare not Moses c. Ahraham perceiuing that words could not satisfie this importunate cuntentious rich-man breaks off al further talke with him and leaues him telling him at parting which he had tolde him before that Moses and the Prophets must be heard to saluation and that not beleeuing the Word it is impossible to beleeue without it though men should come from the dead vnto vs. And thus hee concludes the Parable and all speech with this rich man in it The conclusion is that which already was spoken of and the repetition thereof is safe for vs Phil. 3.1 for besides that it stands vpon a sure ground of truth it is auouched twice the better to assure vs Gen. 41.32 And it teacheth that there is no perswading of him that will not bee perswaded by the Word written Therefore sayd the counterfeit Samuel to reprobate Saul Wherefore doest thou aske of me seeing the Lord is gone from thee 1. Sam. 28.16 as if he had sayde How shall I perswade thee when God by his word can not and what answer can I make when his Prophets will make mone v. 15. So Ieremie They haue reiected the word of the Lord and what wisedome is in them Ier. 8.9 that is the word cannot teach them and what then shall teach them wisedome Therefore Moses speaking of the ordinances and lawes which God had commaunded telleth the people that to keepe and do them is their wisdome Deut 4.5.6 his meaning is that if they will be truly wise or made wise vnto saluation it must be by the ordinances lawes written or if not by these by nothing And Christ sends the Iewes to the Scriptures to search them not to dead mens graues to rake in them Ioh 5 39. As if he had sayde eyther there or no where For to resolue the Iewes concerning Him whome the Father sent what could do it sooner or so well as the Word that is mightie in operation liuely for edification Hebrewes 4.12 The reasons First nothing is written in Moses and the scriptures that is not written in the heart of nature Rom. 2.14.15 And what naturall Man doeth not confesse the effect of the Law as that which is so deepely engrauen in him that he cannot rubb it out-by any pretences or colours to the contrary Secondly the prophecyes that went before are daily fulfilled And what will they beleeue who shal doubt of that which they haue heard which they haue seene with their eies and which euen their hands in some sort haue handled of the word of life 1. Ioh. 1 1. But all these are contained in the word written and therefore they that refuse to heare it what wil they heare Thirdly it is safe to heare Moses the other writings of holy men in scripture but safe no way Sathan transforming himselfe as hee doth into an angel of light to leane vnto things not written or rest vpon vn written vanities taken vp vpon credite of sathā the father as of lyers so of lies Ioh. 8.44 and wherfore hath God giuen vs a most sure word of the Prophetes 2. Pet. 1 19. but that we shold not leaue a certainty for an vncertaintie or goe frō that which will surely leade vs in our way to that which wil be sure to lead vs out Fourthly the word written containeth the promises of a most excellent life and that Sternall in heauen also the threatnings of a most intollerable death and that euerlasting in the hells If then a short life of pleasures short and vaine so moue vs how can we but be moued with the long life of those pleasures that are for euer And if wee be so much troubled to heare of death which in some ends all paines and beginnes all ioyes that haue no end how can that but shake all our bones as with a most violent wind that speaketh of the death that is endles which all reprobates die are neuer dead Therefore not to be moued with all this what can moue vs So it is sealed vp for a sure truth that what the word of God cā not do that no word of man or Angell can doe They that will not be healed by it are incurable so saith my text neither wil they be perswaded thogh one rose frōthe dead again A terrour to those that cannot be perswaded by the word whether Atheists in life or opinion For Vse such go against all principles and lights both of grace nature And they that so doe what can perswade them but the Magistrates staffe and what answer must be made them but silence 2. Kings 18 36. How wretched then is the condition of those popish poore people that cannot come at the word to be perswaded by it and of their popish leaders that thinke to perswade without it And what doe such but bury Christ in stead of being buryed with Christ also by making ignorance the Mother of deuotion which is the step-mother of religion what do they but keepe him still in his graue But let vs of christian England to whom this day-starre of the gospel hath so long appeared and in such glorie brightnes vnder the two Sunnes of Q. Elisabeth of infinite worthy memory of our dread Soueraign K. Iames now liuing and the happines of our land the glory of all Christendom let vs I say the Christians of bappy England follovv to wit in obedience this starre of the Worde to the house where Christ is borne Math. 2.9 and auoyde or turne from by our conformitie with it the house where the dead are and whose guests are in the depth of hell Pro. 9.18 So shal we bee partakers of those ioyes which Lazarus hath in Abrahams bosome and escape the torments and place of torments wherein Abraham left this Rich-man and wee leaue him And pray wee that wee may imitate Lazarus and be like him and not be as this cruell Rich-man doing as hee did and ending vvhere he left lest being like him in vvickednes our revvard bee like his in hell From which woefull Pit of death Eternall Hee that bought vs with a price saue vs and that by Faith in him only who only is the Sauiour Iesus Christ the righteous to whom with the Father and the Holy Ghost bee praise for euer in all the Churches Amen FINIS