will not know me said the Lord. So the dogs here knew Lazarus to be pained but the Rich man would not vouchsafe to know him therefore his owne dogs condemned him of mercileue crueltie It is worth the noting the which Plinie reports of dogs Fidelissimi homini ante omnia sunt canes equos Dogs and Horses are most loyall and louing vnto men aboue all other creatures Againe Quod impetus eorum seuitia mittigatur ab homine concidentur humi That their sauagenesse and crueltie is mitigated when one doth fall on the ground but Lazarus humbled himselfe on the ground and lay in the dust yet this Rich man had no pitty on him he relieued him not Soli nomina sua canes Dogges onely of all other sensible creatures know their names I would all Christians would remember their names and what belongeth thereto how when they were incorporated into the Church they vowed to forsake the Diuill the world and the flesh Againe Soli vocem domesticam agnoscunt canes Dogs know the voices of them that are in the house if one come at midnight and chastise them they will cease to barke they will know the housholders voice and they of the houshold I would men would learne to know Christ their housholder and the voices of the Prophets and Preachers of his houshold Againe Scrutantur vestigia canes They search the foot-paths of their Masters We will not follow the paths of righteousnesse nor tread in the footsteps of our maister Christ although he hath said Learne of me and although the Apostle doth earnestly exhort vs Be ye followers of God as deare children Persequitur inimicum canis A dog chaseth his enemy but our enemy the Diuell chaseth vs. Sée that medicinable vertue that is in a dogs tongue for it healeth and was comfortable to Lazarus Mans tongue cutteth and killeth Thy tongue saith Dauid cutteth like a sharpe razor and the tongue that telleth lies slayeth the soule But now let vs consider the third part which is the death of the Begger It was so that the Begger dyed Here is the adage fulfilled Mors optima rapit deterima reliquit Now must I speake of tragicall matters of Funerals and Obsequies of dissolution and death which is called by many metaphors in the holy Scriptures as sometimes Transtius ex hoc munde ad Patrem A passage or going out of this world to the Father Sometimes Dissolutio so Paul cals it Cupio dissolui esse cum Christo I desire to be loosed and to be with Christ Sometimes Lucrum Gaine as in the Philippians Death is to me aduantage Sometime Somnus a sléepe so Abraham and Dauid slept with their Fathers Sometimes Seminario a sowing It is sowne a naturall bodie it riseth againe a spirituall bodie and it is thus defined Mors est separatio animae à corpore requies à laboribus misereri huius seculi Death is a seperation of the soule from the body a rest and quietnesse from all labours paines and miseries of this wicked world But there are thrée kindes of Death to wit Corporall Spirituall and Eternall The Corporall death is a naturall separation of the soule from the body c. The Spirituall death is two-fold there is Mors spirituales piorum impiorum There is a spirituall Death of the godly and of the wicked the spirituall Death of the godly Mors peccati mundi dicitur It is to die onely vnto sinne and to the world the spirituall death of the vngodly Est mors fide◠anim◠Is the death of faith and righteousnesse of the soule which death the vngodly taste of although they be yet liuing The Eternall Death is Sempiterna infoelicitas miseria quae secundum mora 〈◊〉 An euerlasting vnhappinesse and misery when the sould is separated from God and the company of all Saints which is called the second death Moritur ergo homo Temporaliter moritur Spiritualiter vtiliter moritur spiritualiter dansnabiliter Man may therefore taste of thrée Deaths First Corporall Secondly Spirituall and profitable Thirdly Spirituall and damnable Primam Christus suscepit Secundam docuit Tertiam damnauit The first is a temporall Death that Christ himselfe did suffer Non quia noluit sed quia voluit mortuus est Christus Not because he wanted power to withstand Death but because he would die willingly and offer a sacrifice for the whole world that do beléeue in him The second that is the Spirituall profitable Death to die vnto sinne and the world he taught by his owne example Ye are dead with Christ c. The third that is the Spirituall euerlasting Death he shall giue vnto the reprobate in the day of iudgement Goe yee cursed into hell fire prepared for the Diuell and his Angels But in the death of the Begger first we noted what became of his soule It was carried by Angels into Abrahams bosome Whereby we learne the immortalitie of the soule Pithagoras was the first among the Grecians that held the soule was immortall The Philosophers also and Heathen Poets do proue the immortality of the soule Cedit enim retro de terra quod fuit ante In terra sed quod missum ex aetheris oris Id rursum caeli fulgentia templa receptunt That part of man that was made of earth went to earth and that part as came from heauen went to heauen againe But leauing these we proue by Scripture the immortality of the soule Man was made a liuing soule Therefore the soule is immortall And here in the Text Lazarus being dead his soule was carried into Abrahams bosome Here therefore is the damnable opinion of the Atheists ouerthrowne for if they deny God they must also deny that they haue soules and so consequently that they are not men But Saint Iohn teacheth them that all things were made by the Word of God and without it nothing was made therefore if they are made they are made by the Word of God and of a reasonable soule which doth acknowledge and beléeue in his Creator Anima est primum principium vitae per se subsistens incorporea ac incorruptibile The soule is the first beginning of life subsisting of it selfe incorporeall and incorruptible Saint Austin Anima est spiritus substantia incorporea corporis su vita sensihilis inuisibilis rationales immortales The soule of man is a spirituall or incoporeall substance sensible inuisible reasonable immortall for as he also saith Solus homo habet animale rationalem Onely man hath an immortall soule Lazarus soule was carried into Abrahams bosome which is a quiet Hauen which the faithfull haue gotten by the troublesome Nauigation of this life that is the Kingdome of heauen There is Duplex Regnum Gratiae Gloriae There is two kingdomes one of Grace the other of Glorie Here therefore we note that the soules of the Elect being separated from their bodies are presently in ioyes and are carried into Abrahams bosome so
DIVES AND LAZARVS Or rather DIVELLISH DIVES Deliuered in a Sermon at Pauls Crosse by R. I. Preacher of the word Very necessary for these times and purposely published for the great comfort of those that taste the bitternesse of affliction MATTH 5. 3. Blessed are the poore in spirit for theirs is the kingdome of heauen The fourth Edition LONDON Printed by W. I. for Robert Bird and are to be sold at his shop in Cheap-side at the signe of the Bible 1623. DIVES and LAZARVS or rather Diuellish Diues Luke 16. verse 19. There was a certaine rich man cloathed in purple and fine silke and fared well and delicatly euery day 20 Also there was a certaine begger named Lazarus which lay at his gates full of sores 21 And desired to be refreshed with the crums that fell from this rich mans table yea and the dogs came and licked his sores 22 And it was so that the begger died and was carried by the Angels into Abrahams bosome the rich man also died and was buried 23 And being in bell torments he lift vp his eyes and saw Abraham a farre off and Lazarus in his bosome c. THese wordes right Honourable right Worshipfull and Beloued haue relation vnto the precedent verses in this Chapter wherein our Sauiour Christ from the 13 verse to the seuentéenth reproueth the couetousnes of the Pharises by shewing vnto them that no man can serue two Masters that is God and Riches All these things heard the Pharises which were couetous and they mocked him whereupon he aptly and fitly taketh occasion to relate this Parable of the Rich man and Lazarus Hearken and I shall speake of a great rich man that flourished here on earth in all pompe and aboundance that shined in Courtly Purple Robes that was cloathed in Bystus and fine Silke that fared deliciously that was lodged softly that liued pleasantly But vnderstand what became of this Rich man his yeares being expired and his dayes numbred and his time determined he was inuited to the fatall banquet of blacks vgly Death that maketh all men subiect to the rigour of his Law his body was honourably buried in respect of his much wealth But what became of his soule that was carried from his bodie to dwell with the diuels from his Purple robes to burning flames from his soft Silke and white Byssus to cruell paines in black Abyssus from his Pallace here on earth to the Pallace of Pluto in hell from Paradise to a dungeon from pleasures to paines from ioyes to torments and that by hellish meanes and damned spirits into the infernall Lake of bottomlesse Barathrum where is wo wo and alas where is weeping and wailing and gnashing of teeth Matthew Chap. 25. The wicked shall be turned into hell and all the people that forget GOD Psalme 9. Hearken also of a certaine poore Begger cloathed in tagges with miserics pined pained with griefes grieued with sores sorely tormented vnmercifully contemned lying at this Rich mans gate desiring to be refreshed but with the crums that fell from this Rich mans table but dogges had more pittie then this Rich man on this distressed creature for they came to visit him they came to comfort him they came and liked his sores Well his time being also determined hée went the way of all flesh and death was the finisher of all his miseries and griefes Vita assumpsit mortem vt mors vitam acciperet He died once to liue euer And what became of his soule It was carried from his bodie to his Maker from a house of clay to a house not made with hands from a wildernesse to a Paradise from an earthly prison to a heauenly Pallace from the Rich mans gate to the Citie of the great GOD from paines to pleasures from miseries to ioyes from Adams corruption to Abrahams bosome It was carried by Angels into the Quires of Angels to haue his being and mouing in the euer-mouing heauens with God himselfe Vbi vita victus copia gloria salus pax aeternitas bona omnia Where is life and food and abundance and glory and health and peace and eternitie and all good things all aboue all that can be either wishes or desired And this is the subiect that I am to speake of in your presence Sed quia primum what shall I say first let it please you to consider the argument of this Scripture which is two-fold First our Sauiour Christ hereby aduiseth all rich men to be mercifull to their poore brethren in this life lest they find no mercie in the life to come Secondly he doth comfort all poore men that although they are afflicted in this life with great miseries and calamities yet they shall be comforted in the life to come and rest in Abrahams bosome The parts of this Scripture are foure 1 The life of the Rich man in these words There was a certaine Rich man cloathed in purple and fine silke and fared deliciously euerie day 2 The life of the Begger in these words Also there was a certain begger named Lazarus which was laid at his gate full of sores c. 3 The death of the Begger in these words And it was so the begger died and was carried c. 4 The death of the Rich man The Rich man also dyed and was buried In the first part I note these thrée circumstances 1 What this Rich man was and whether there was any such man or no. 2 What his apparell was not meane or ordinarie but Purple and fine silke 3 That his diet was not base nor homely but delicious and not once or twice but euery day In the life of the Begger I find foure circumstances 1 Where he liued in no Pallace or house but at the Rich mans gate 2 How he liued neither in health nor wealth but miserably full of sores 3 That he desired in his life not Lordships or houses or land or gold or siluer but crums to saue his life 4 Who shewed the Begger kindnesse in his life not the Rich man but the Rich mans dogs The dogs came also and licked his sores In the death of the Begger I note thrée circumstances 1 What became of his body being dead no mention hereof is made in holy Scriptures it may be buried with little or no respect because he was a poore man or else cast into some ditch by reason of his sores 2 What became of his soule It went not to Purgatorie for there is no such place but it was carried into Abrahams bosome 3 By whom by Angels It was carried by Angels into Abrahams bosome In the death of the Rich man I note these two circumstances 1 What became of his body being dead It was honourably buried because of his great substance 2 What became of his soule It went to hell He being in hell torments hit vp his eyes and saw Abraham a farre off and Lazarus in his bosome Of these in order And first in the
effect for it doth as Gregorie saith generate lust Therefore it is well noted that it is Amisso temporis naufragium castitatis ruina corporis The losse of time the shipwracke of honestie and the ruine of the bodie To be short it was gluttonie that caused our first Parents to transgresse it was gluttonie that caused Lot to commit incest it was gluttonie that made Esau to sell his birth-right it was gluttonie and drunkennesse that caused Nabals death it was gluttonie that lost Balthasars kingdome Be not then desirous of daintie meates saith Salomon for he that loueth banqueting shall be poore and he that delighteth in wine shall not be rich Also hence I cannot but commend the temperaâ—e dyet of our well fed Monks O Monachi vestri stomachi sunt amphora Barchi Monks bellies are Bacchuses barrels like vnto their countreyman Alpities a Roman famous for his gluttonie The righteous eate and are satisfied but the belly of the vngodly hath neuer enough Prou. 13. There are therefore two kinds of eating Moderate as that of Iohn the Baptist and that of Elias Dauid and Daniel Immoderate as this of the Rich man which fared delicately And so let vs a while leaue the Rich man and consider the second that which is the life of the Begger There was also a certaine Begger named Lazarus c. Poore Lazarus what lying at a gate and full of sores too Would not this Rich man afford thée some out-house to lie in to shrowd thée from stormes and tempests no. Would not his seruants pitty thée no. Would not his children speake for thée no. Would not his wife intreate her husband for thée no. Hast thou euer done them any wrong no. But Lazarus it may be thou art stout and often times Beggers will be chusers thou perhaps wouldest haue some great almes or some Coppie-hold or some Farme of this Rich man no or thou wouldest haue some delicate meat or many dishes no or thou wouldest sit at the table with his sonnes or seruants no no. What is it then that thou doest desire nothing but crums to refresh my soule nothing but crums to saue my life nothing but crums crums that fall from the Rich mans table I know that hée fareth plentifully and that he may well spare them What shall I say of the hardnes of this cruell Rich mans heart Let me speake for Lazarus vnto this rich man yet I shal but a sinam tondere get nothing of this hard fellow I haue a message vnto thée O thou Rich man from the great God of heauen and hée doth desire thée that thou respect the Begger that lyeth at the gate pained with sores pined with griefe and euen starued through hunger and I beseech thée in Gods stead that thou haue pitty on this Begger as God shall haue pitie mercie and compassion on thee and looke what thou layest cut it shall be payed thee againe But hée auswered I warrant you hee is some runnagate idle Rogue and so long as he can be maintained by such easie meanes he will neuer take any other Trade vpon him Nay but good sir let it please you onely to behold this poore creature which suppose it were granted and hée comming to the gate where this wretched obiect lay séeing him berayed with sores betottered in rags and the dogs licking him stopping his nose with a squeamish face and disdainfull looke began to say vnto him I see thou art some lewd fellow that such miseries happen vnto thée and such plagues come vpon thee it is not for thy goodnesse or righteousnesse that these afflictions light on thee But hee replyed O good Master some comfort good Master some reliefe good Master some crums to saue my life I shall die else and starue at your gate good Master I beséech you for Gods sake I beséech you for Christs sake take some pitty some compassion some mercy on me But he with an angry looke disdaining Lazarus said Away hence you idle Rogue not a penny not a morsell not a crumme of bread and so stopping his nose from the sent and his eares from the cry of Lazarus returned into his Pallace And this poore mans throate being drie with crying his heart fainting for want of comfort his tongue cleauing to the roofe of his month being worne out with fastings and miseries starued at the Rich mans gate Now must I speak for dead Lazarus against this Rich man Nam sibi tacuissent nonne lapides clamabant If I should hold my peace the very stones would crie O thou painted sepulchre and son of no woman thou rich Miser more then cruell wretch Lazarus is dead he is dead at thy gate his bloud shall be vpon thée thou shewedst no mercy vnto him no mercy shal be shewed to thée thou stopst thy eares vnto his cry thou shalt cry and not be heard It is inhumane wickednesse to haue no compassion on distressed Lazarus but most of all to let him starue at thy gate for want of food what did he desire of thée but only crums to saue his life Is it a smal thing I pray thée that thou hauing aboundance of delicate meate shouldest sée him starue for bread that thou flourishing in Purple and Silke shouldest sée Lazarus lie in rags that thou séeing euen thy dogs haue pitie on him thou wouldest haue no pittie vpon him thy selfe what eyes hadst thou that wouldest not sée his sores what eares hadst thou that wouldest not heare his crie what hands hadst thou that should not be stretched out to giue what heart hadst thou that would not melt in thy body what soule hadst thou that would not pittie this silly soule this wretched body poore Lazarus If the stones could speake they would crie Fie vpon thée if thy dogs could speake they would condemne thée of vnmercifulnesse if dead Lazarus were here his sores would bléed afresh before thy face and crie in thy eares that thou art guiltie guiltie of his blood and that thy sinne is more then can be pardoned Why should I not tell thée the portion that is prepared for thée this shall be thy portion to drinke Let thy dayes be few and let another take thine office let thy children be fatherlesse and thy wife a widdow let thy children be vagabonds and beg their bread let them séeke it also out of desolate places let the extortioner consume all that thou hast and let the stranger spoile thy labour let there be no man to pittie them nor to haue compassion on thy fatherlesse children let thy memoriall be cleane forgotten and in the next generation let thy name be cleane put out let him be an accursed example to all the world let him be cursed in the Citie and cursed in the field let him be cursed when hée goeth out and when hee commeth in let him be cursed when he lies downe and when he riseth vp let all creatures and the Creator himselfe forsake him Angels reiect him heauens frowne at him
called because it belongeth onely to the faithfull Well then Lazarus soule went to heauen and Christ said to the Théese on the Crosse This day shalt thou be with me in Paradise Not to morrow or next yeare but this day Therefore the soules of the Elect being separated from their bodies are in ioy and rest As also on the other side the soule of the Rich man and â—he damned after they be separated from their bodies are in hell torments And thus much concerning the place whither Lazarus soule was carried bring dead namely into Abrahams bosome Lastly we noted by whom by Angels It was carried by Angels into Abrahams bosome An Angell doth signifie a Messenger according to the Etimologio of the world and this name is proper to them in respect of their offices but they are defined otherwise namely to be ministring spirits created to the glorie of God and benefit of his Church and there are nine orders of Angels as the Diuines do write and as we gather out of Scripture 1 The first are they that we call Seraphins Qui semper Dei amore ardâ—unt who alwayes burne with the loue of God they glister and shine in brightnesse and their office is Bonâ—tatem Dei considerare to meditate on the goodnes of God 2 The second are Cherubius Qui principaliter 〈…〉 radio who principally do giue a reflex of the brightnesse of God and they do virtutes Dei considerare consider the 〈◊〉 and qualitie of God 3 The third order are Throni a regall seat and their office is Assisâ—â—â— Dei Throno to stand about the Throne of God 4 The fourth are Dominationes Dominions and they doe instâ—uere in spirituali bello instruct and direct men in the spirituall combat that is betwixt the flesh and the spirit 5 The fift are Principatus Principalities and they doe Principes regere homines docere guide Princes and teach euery one to reuerence men in their place and calling 6 The sixt are Potestates Powers and they doe Potestatem daemonum coercere restraine the power of diâ—els 7 The seuenth are Virtutes Vertues and they do Miracula operare worke miracles 8 The eight are Archangels Qui summa nunciant who declare wonderfull things 8 The last order are Angels Sed hominibus magis propinqui more neare to men in office and they doe Homines à Diuinam cognitionem duoâ—re teach men the knowledge of heauenly things Behold I will send mine Angell which shall go before thee and keep thee in the way Exod. 25. He wil giue his Angel charg ouer thee that thou dash not thy foote against a stone Psal 90. Angels doe instruct the ignorant So the Angell did teach Ioseph to flie into Egypt from Herods cruelty Angels doe attend the soules of the faithfull being seperated from their bodies and carry them into euerlasting ioyes and rest as is manifest in this place Wee sée therefore the tender care and loue of God which hath thrée properties sweetnesse wisedome and strength He loued vs sweetly in that he tooke on him our flesh he loued vs by his wisedome in that he preuented the blame that should light on vs he loued vs by his strength when as he indured the bitter pangs of death for our sakes Therefore he shall be called Amicus dulcis conjolarius prudens adiutor fortis A swéet friend a wise Counsellour and a strong helper And so let vs consider the fourth and last part which is the death of the Rich man The Rich man also dyed c. Here we may sée that Death is the way of all flesh Death shaketh Cydar and shrub Death calleth away the Rich man from his pleasures and Lazarus from his paines and all must obey when Death calleth It is not the maiesty of Prince nor holinesse of Priest strength of body feature of face wisedome beauty riches honour nor any such secular regard can pleade against Death or priuiledge a man from the graue Statutum est omnibus semel mori The decrée is out all must die once all must taste of this distastfull cup of death Let vs then know that the pale horse and he that sitteth there on whose name is Death comes running on towards vs. All that is within vs and without vs are remembrances of Death The Sun rising in the East and shining into the West sheweth our rising and falling our comming in and going out of this world All cry vnto vs we must away we must hence as Christ said My kingdome is not of this world Death is a separation of the soule from the body the husband separated from the wife of his youth the father seperated from his children whom he dearely loued the children from their parents the master from his seruant and the seruant from his master thus parents and friends and all must part The first circumstance of the Rich man is to know what became of his body It was honourably buried But here we sée that honourable buriall doth not profit the damned soule Lates are sowne as well as Wheate all times the one growes vp for the fire the other for the barne Gather the tares in bundles and burne them but gather the wheate into my barne Math. 13. 30. But let vs lastly consider what became of his soule And being in hell torments c. But because none can so wel relate miseries and none can describe the torments of hell so well as he that hath felt the same let the Rich man himselfe speake and let vs heare him what he saith He being in hell torments he thus beginneth O wretch that I am why did I suffer Lazarus to starue at my gate for which I am shut in the gates of hell why did I not giue Lazarus a crum of bread for which I cannot haue here now one drop of water to coole my tongue Why did I shew Lazarus no mercy on earth for which no mercie is shewed to me in hell What shall I do for I am tormented in this flame I will cry vnto Abraham Abraham haue mercie on me and send Lazarus that he may dip the tip of his finger in water and coole my tongue I am tormented here Abraham I am torne in pieces here Abraham I am plagued and continually pained here Abraham here my purple raiment is flames of fire my light is darknesse my day is night my companions are diuels O how they hale me O how they pull me O how they vex and torment me Here my feet are scorched my hands are feared my heart is wounded my eyes are blinded my eares are delled my senses confounded my tongue is hot it is very hot send Lazarus therefore Abraham with a drop of water to comfort me one drop good Abraham one drop of water But Abraham answered him Thou damned wretch once thou didst disdaine Lazarus once thou didst refuse Lazarus once thou didst scorn Lazarus now Lazarus shall disdaine refuse and scorne thee once thou stopst thine eares from the crie of