to keepe his children short for their good then to surfet them with fulnes And here he dealeth with them as wise Parents with their children whom they truely loue For when they perceiue them to abuse vnto wantoÌ„nes a full allowance they will draw back their hand in a sparer portion So God perceiuing his children because they be full-fed wantonly to take pleasure in the gauds fashions of this world doeth therefore many times keepe them low denie them that pleÌ„ty of these worldly things that the wicked haue He knoweth how weake our braines are to beare the strong Wine of prosperity and therefore Hee sometimes makes vs to drinke bitter aduersities out of a weaker cup. And who can deny that it is farre better to creepe with safety then to clime to destruction so better to keepe on the low ground then to rise and fall And now thirdly this damned soule though he could not be ignorant how litle nay how nothing the necromancy that he spake of could profit any to true conuersion seeing the word is sufficient yet because hee loued to be contentious and to take side against godly truth hee holdeth himselfe fast to his former false ground which was that good might be receyued by the preaching of men from the dead But this is after as truely denyed by Abraham as it was falsly auouched by him Doct. 3. vers 31. where we learn that none from the dead did euer yet conuert soule Therefore it was forbidden to the Israell of God to aske counsell at the dead Deut. 18.11 And among other sinnes wherewith the Lord professed himselfe to haue been angred by rebellious Israell one was that they remained among the graues Esa 65.4 that is as it is expounded Esa 8.19 were Necromancers and sought vnto them that had familiar spirits and that could diuine But Lazarus the brother of Martha was raised by Christ after he had bin foure daies in his graue Io. 11.39 Did the Iews for that beleene nay but rather they consulted to put him to death Ioh. 12.10 Also Christ raysed himselse from the dead Why did not the Iewes care to heare him rather they bribed the souldyers to belye his Resurrection Math 28 12 13 14. Further when Christ rose many dead Saints his bed fellowes rose with him and were seene in the holie cittie Math 27.52.53 were the Iewes euer a whit the better for it to their conuersion nay but they were more hardned rather in their vnbeleâ—fe The reasons That this cannot open the heart in the point of Faith must needes shut it And nothing can turne the heart to God but that which hath power from him so to doe which power the Word onely hath not the lying Diumations of the dead Secondly there is no conuersion without Faith But what faith is to be giuen to deuils in dead mens skinnes Thirdly that which is able to conuert the heart hath a promise from God and blessing thereunto But is any such promise made to that which prouoketh him so much as Necromancie is sayd to doe and doth he blesse that which himselfe hath forbidden The vse is against the kingdom of darknes in Popery Vse set on foot and kept going by Necromancies and sundry apparitions of the dead all damnable and fabulous but those are sooner and more beleeued then the Word and Scripturein all that darke and superstitious climate of Papisticâ—l Paganisme To such the Apostle sayth If the Gospell bee hid it is to them that are lost 2. Cor. 4.3 but this was spoken of in the vse of the first doctrine of the former verse Lastly this contrarying mind in Diues doth as it were hold vs the light to see what frowardnes naturally is shut vp in all stubborne Christians And it teacheth Doct 4. that it is the property of a very froward person to reiect the Word They that were very froward in Iob say de to the Almighty Depart from vs to wit in the gouernment of thy word We desire not the knowledge of thy wayes that is wee desire not thy acquaintance in the truth as neyther thy presence among vs by it in the mouths of thy seruants Iob 21.14 or what care wee whether thou bee among vs in thy comman dements which we loue not rather we desire thy roome then thy company in such matters So of Israel that would not heare the Lord himselfe sayth Israel would none of me Psal 81.11 the meaning is They who reiect my Word reiect Me are they not persons very froward that so doe They that would not haue Christ to reigne ouer them with his word are called by himselfe enemyes Luc. 19.27 by Esay rebellious or froward enemies Esa 30.9 and are they not wicked and sinners indeede such as will helpe the dâ—â— who rebell against God in his owne soueraigntie and the parts of his Dominion The reasons The patterne of such frowardnes wee haue here in a very rebellious soule damned in hell Secondly the Word is the Lords scepter and they that reiect it put downe their Soueraigns scepter This were treason against an earthly Maiestie can that other bee lesse or better then rebellious frowardnes or treason in the highest point of treason against the Lord Thirdly such mean to liue quietly in all sinne seeing they reiect the word that reproueth sinne and the scornfull sinner And are they not most wickedly froward who say of sinne This is my rest here will dwell to wit in the chayre of sinne with the worst of sinners Psal 1.1 Fourthly they that meditate in the law and they that delight in it are and are said to be very obedient children therefore they are froward children and vngodly by the true rule of contraries who cannot abide the Word much lesse abide to meditate in or reade it A reproofe of Popish both Masters and Schollers Vse 1 who as we heard preach and beleeue that it is dangerous to haue the Word of God among them that is among the common sort of them in a tongue they vnderstand or in their mother tongue for such cannot but carry the brand of persons frowardly wicked But there are in our owne profession who heare it and reade in it and yet reiect the nurture of it in their liues and reason against it in their talke as this Rich man here Surely if there be not much rebellious wickednesse in this then was this damned soule in hel in some thing tollerable or not very ill An admonition therefore to all that would auoide the blot note of very froward persons se 2 or persons frowardly wicked and rebellious to God not to crosse his Word eyther with their conuersation or tongues and where the wicked as Antipodes goe against the footings of it to walke with it in a right path and to adorne it with their obedience in a holy life where froward persons and very wicked speake against the Word our reasoning must bee for it where they shut their eares we
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
make account to lose them or to lose that which is farre better for them The same may be sayd of all other commodities and blessings earthly whether children or honour or pleasures or friends Ezech. 24.25 So much for this Rich mans request the reason of it followeth For I am tormented in this flame Because this Rich man was tormented in the flames of hell he disired some refreshing but what euen a drop of water But what good could a droppe or whole sea of water haue done him being things finite for the easing of a paine infinite And yet as one who for the torment hee endured knew not what he did or spake hee craueth onely a droppe not a sea of water in that extremity Where wee learne Doct. 1. that the torments of hell doe not onely vexe the mindes of the tormented in hell but so vexe them that the tongue is supposed and may bee sayd to talke idlely and foolishly it cannot tell what Thus the damned of the earth the great men and the rich men being far from the saluation of God and the life of the Lamb are brought in by Iohn saying to the mountains Fall on vs and to the rocks and hils couer vs from the presence of him that sitteth on the throne and from the wrath of the Lambe Apoc. 6.15.16 which what is it but an idle speech and impossible desire For what mountain can hide from God who seeth through the darke cloud and what rocke and hill can couer from him who can enter when the doores are shut Ioh. 20.26 To him the night shineth as the day the darkenesse and light to him are both alike Psal 139.12 It was say de of them who in the transfiguration saw the glory of Christ that they wist not what they sayde Luk. 9.33 The meaning is they were so beside themselues with sudden ioy vpon that accident that they spake they knew not what themselues and yet they saw but a little of his great glory How then shall they know what they say or what to say who shall bee farre more carried out of themselues with sudden extasies in hell then they were rauished with gladnesse heere who saw but a darke light a little of their masters glory The Reasons If a little sicknesse here or some want of sleepe make the head idle and the tongue foolish What shall a sickenesse ouer all parts doe and want of rest for euer Secondly the damned in hell feele that that must needes ouercome the senses and take away reason And what can they say or doe that is reasonable and hath sense who neyther haue their senses about them nor their reason in any good order or meanes to direct them An instruction to take heede what wee say here that wee talke not idlely and foolishly as this foole in hell Vse 1 He that would talke wisely hereafter must both talke doe wisely that is Christianly now But to speake wisely is to speake as the word of God 1. Pet. 4.11 that is as Gods word teacheth to speake Some haue no care to deliuer their words by this measure who therefore talke both idlely and ill but if wee must giue account for euery idle word Math. 12.36 then for our euill wordes much more And how great an account then must be giuen for lying words and wanton talke for words of slaunder and words of reproch to our neighbour specially for words of blasphemy to God and of lewde defiance to God and his truth A terrour therefore to all vaine and foolish tongues Here men and women make no conscience of their talke Vse 2 so they may bee saying somewhat Their tongues speake proud things not the words of the Lord that are pure words Psal 12.3.6 and their dayes talke all of it is to no good or wise end if not to their owne prayse and their neighbours slaunder or to magnifieâ—â—â—â—â—selues and cast down the Lord with Pharisaicall lippes If they were in Hel they could not talke more foolishly then some doe or to lesse purpose nothing in their mouthes all the day but what they might be ashamed of at night if it were written in a booke and read vnto them Is this to redeeme the time and to walke wisely Is our day-booke well filled that is made vp with such vanities as foolish talking and foolish iesting and things that are not comely Eph. 5.4 If such speake foolishly in hell they spake foolishly here and not to any vse of godly edifying and so neither there nor here were their words good And so we see that one effect of hell-torments is to take away all sence and vnderstanding from those that are so tormented Now where this Rich man calleth the flame of hell a tormenting flame Doct. 2 hee she weth as hath beene noted already that hell fire is a fire of torment But this was spoken of before vpon the 23. verse and so I passe to Abrahams replye in the verse that followeth Verse 25 But Abraham sayde Sonne remember c. Abraham now replyeth The summe of which is that that small comfort which was none indeed or else as good as none could not be granted him And heere hee putteth him in remembrance though in so actiue a conscience hee could not but remember that he had his heanen here and so could not haue it vpon the earth and in hell too but Lazarus contrarily and that therefore Lazarus hath now changed turnes with him Lazarus being in the bosome offelicitie where hee shall euer bee comforted and he in the bottome of hell where he shall neuer see comfortable day but be euer tormented Also that there is such a gulfe of distance set betweene the places of their opposite abidings that there is no passing from one to another or possibility of going betweene This is the summe and meaning of Abrahams replie to the Rich man in these twoverses the 25. and 26 where it may bee considered in what maner or by what force of words he replyed and what was the matter of his replie for the manner it is in these words Sonne remember and it is in fitte words though in words of no comfort to a tormented soule and soule in hell Sonne sayth Abraham as if hee had sayde Thou Israel in the flesh and not in Christ remember which thou canst not forget if thou wouldest thou hast had thy pleasures and all thy good here that is here thou hast had no other god but them or it In them was thy life buried and soule hid despising God Gods poore members in all thy worldly prosperity but Lazarus dyed in his patience and with paine at thy gate Hee was a true Israelue and inâ— poore life serued no other but the true God and therefore hee now reapeth for this seede of teares the haruest of ioy and thou for thy life and pleasures abused receiuest and shalt possesse paines and woe endlesse In this sort replyed Abraham in this verse where first hee cals him sonne
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