OF THE RICH MAN AND LAZARUS. Certain Sermons, By ROBERT HORN.  LUKE 12.21. 
So is he that gathereth riches to himself, and is not rich in God.  GALAT. 6.10. 
While we have (therefore) time, let us do good unto all men, but specially to them which are of the household of faith,  
LONDON, Printed by Ber: Alsop for JOHN hodget's. 1619.   

TO THE WORTHY JUSTICE OF CHESTER Sir Thomas Chamberlain, Chief justice of his majesties Council in the Marches of WALES.  
Right Worshipful,  
I Have presumed under your worthy Name, to send forth a few Observations (such as they are) on the Parable of the Rich man and Lazarus: A Scripture that may well beset by the Preacher to an age of such fullness of sin as ours is: An age and time, wherein ungodliness, 
Preface to the trueness of Religion.  which (as the (a) L. of Plessis once said) was wont but to whisper men in the ear, and lispingly to speak between the teeth, doth now most boldly, and without all blush of shame, with open mouth, call upon both Bench and Pulpit for protection. Dives hath many sons at this day, sprung from his loins of cruelty, and the contempt of the poor: and for his brethren among us, they be not 
(b) Luc. 16 28.  five only▪ but more than five hundred; all which, living in no fear of God or death, and impudently in all the deeds of sin, require the sharpest edge of Discipline, Gods and man's. Therefore and toward the reformation of so many as God shall incline to read with some conscience the ensuing Discourse, I have (to my poor skill) done somewhat in this fearful Parable of Dives. That little which is done, is according to the Scriptures, and humbly commended to your Worship by One that doth love and reverence You for the good parts of justice and Piety, which are noted to be in you by those that know you; and appeareth by this, that you spare no travel, and accept no faces of men, or letters in matters of public hearing, whether in Term or out.  
And who can but commend this mind of yours in so scarce a world of just and painful Magistrates? Your piety in God's matters is testified sufficiently and plainly by your exemplary obedience to God's sabbaths: where your good affection to the Word, in a loving affability to the Preachers thereof, is observed and reverenced by as many as truly know you. And for the integrity of your mind in Court causes, you have as many witnesses as the Court hath ears. And indeed how can justice badly follow that hath so good foreleaders? I writ not this to give titles: only in your person (Sir) I desire to stir up others of like place to bear you company in so good a way of piety, integrity, and in corrupt justice, if they be behind. Also my desire is, by so true a relation of so many good offices and effects of your chief Stewardship in the Marches performed among us by you (matters which have a good report of all men, & of the truth itself) humbly to provoke you to go forward in this narrow path, wherein sofew now walk, of sincere and conscionable Magistracy. So shall you one day hear this comfortable saying: Mat. 25.21. (c) It is well done good servant & faithful. But I may not say much in the Preface, where so little is said in the Book itself: and therefore to conclude, I say, good Sir, g●t ground of the common enemy daily, as I trust you do, and keep what you get. Let no man, let nothing pull this hope from you, ●nto which you are entered, till you have finished the days of your faith here, and the Ancient of days take you to those days of endless life, which He hath prepared in His Kingdom of glory for all that love and wait for his coming, as I doubt not you do, and pray you may do so still, and with increase, that is, more and more to the true good of your several charges, and the sure good of your own soul; for which he prayeth, and will pray: Who is  
Your Worships humbly to be commanded, for his best in the Gospel, ROBERT HORN. From Mrs. Danets house near Ludlow. the 19 of May. 1619.   

OF THE RICH MAN AND LAZARUS.  Luc. 16.19.20. etc. 
There was a certain Rich man which was clothed in purple and fine linen; and fared well and delicately, every day, etc.  
THis chapter is chiefly directed & written against Pharisaical covetousness and delicacy; exhorting to liberality, and a care of the poor, and this under two parables; the first of the Steward, who did wisely, though not justly: Luc. 16.1.2 etc. the other of the rich man and Lazarus, v. 19.20. etc. The parable of the unjust Steward doth not warrant any pickery or unfaithfulness in stewards; but only doth imply, that as he made him friends unjustly; so we should both justly and wisely make us friends of this Mammon of wealth, v. 9 by dispersing abroad; 
Ver. 9  that the fountains of our liberality may run over to all that need, Prou. 5.16:  
The Pharisees, that were covetous, hearing this, 
Ver. 14.  v. 14. thought that Christ spoke foolishly, and dangerously in so saying, they could not endure that their sore of covetousness should be touched; and, when his hand came near it, they put it from them with a scoff, and mocked him: they would never believe but any man might serve God, and gather riches; or how should the Commonwealth stand? and how should one man be above another? or, would he have all men alike? as if they had thus reasoned against him, as against one that spoke both absurdly and impiously. 
Ver. 15.  But vers. 15. he tells them, that desire of riches and love of themselves, had so blinded them, that they saw not where they were, nor in what dangerous ways: and that because they held themselves wise, therefore they judged him foolish, and his doctrine (that was wise) ridiculous: but that that pleased them, God abhorred: and so he cometh to the Scripture, now read, v. 19 which I take to be, not any story or thing done, but as was said, a parable where his chief purpose is to dissuade these Pharisees from cruel hardness and a carnal life by the example of this rich man, hung up (as it were) in chains in hell for a terror to others, because he fed himself curiously, and fed not poor Lazarus.  
And here under the persons of the rich man and Lazarus, we have two sorts or states of men; such as were then in the world, are now, and shall be to the end of time. In both which, we may note their different states, and that which is common to them: their different states are here on the earth, or after they left. It in their lives they differed very much, and after their deaths, much more: for, the rich man was finely clothed, or clothed with soft and gorgeous raiment: and for his fare, it was delicate and of the best every day. v. 19 the beggar and Lazarus was vexed with sores and hunger, desiring the coarsest bread, or crumbs of bread that fell from the richman's table. v. 20.21. After death, the beggar's soul was glorified in the bosom of Abraham, being carried thither by the Angels: but of his burial there is no mention. The richman's body was gloriously buried in the earth, and his soul pitifully buried in hell. v. 22.23. and this is common to both, that they both died. v. 22.  
Thus standeth the scope and sum of these five first verses, 
Luc. 16.19  and the sum of all is to advise men to spend their goods well, and not upon their lusts: not to forget mercy, and to be liberal to Christ's poor, that their fountains, that is, their estate and possessions may be blessed unto them Prou. 5.18. But, let us return to the rich man, and hear what is said of him.  There was a certain Richman, etc. 
The text speaketh of a certain rich man, but without any name; or of a rich man, not named: because (as one saith) God takes no care of the wicked, neither remembreth their names. 
Doctr.  Where we learn that sinners are in no credit with God: the wicked, and him that loveth iniquity, doth his soul abhor, saith David, Psal. 11.5. that is, such are so far from having credit with him, that he hateth them; and not superficially, but from his very soul. Yea, they shall well know that he hates them, by raining upon them the rain of snares, of fire and brimstone, and stormy tempest▪ v. 6 he whose countenance beholdeth the just, v. 7. will not suffer sinners to stand before him. Ps. 1.4.5. job saith, God will not take a wicked man by the hand. job 8.20. jobs meaning may well be, that he will not give him so much countenance, as men give to a man, when they give him their hand? or he will not offer them his hand; and if they offer theirs, he will pull away his: sure it is, that as he will not cast away a perfect man, so he will not help the evil doer. job. ibid. He that made the remembrance of josiah as honey in all mouths, Syr. 49.1, put out the memorial of Amalek; Exod. 17.14. and he that said to Moses, I know thee by name, Exod. 33.12, saith to all wicked doers, I know you not. Matth. 7.22. & 25.12.  
God hath threatened to dishonour them: 1. Samuel. 2.30. And David, God's king and follower, 
Reasons.  will make no mention of them. Psal. 16.4. Secondly, they be the enemies that he will root out, and who, except he mean to dissemble, (which vile affection is far from God) will countenance those, whom he means to destroy? Thirdly, otherways God shall should do as much for the children of wrath as he doth for his dear children; and that which he hath forbidden as evil, to speak good of evil, Esa. 5.20. himself should offend in, which once to think, were blasphemy. Fourthly, shame is an inseparable companion of sin, as glory is of goodness: which should not be so, if sinners should have credit with God, who should receive shame both from God and godly men.  
Uses. Use. 1 A terror to wicked sinners, for though they care not for the favour of God; yet, by losing it, they shall lose that whic●●●●y more esteem, the favour of men. They think, b●●●●e they set against God by fleshly courses, they shall ●●●ast) be set by, by fleshly men: but they cannot be hi●●●●g, 1. Tim. 5.25. and this hope will fail them, as it ha●●●●ne many, who for a while spread as the green bay, Psa. 37.35. and after a little while, were cut down as the green grass, Psal. 90.5, 6. Hest. 7.1.8.9. to day in great grace at Court, to morrow, or before night in great disgrace in prison. In the turn of the wheel, turned from honour to baseness, and from open liking to open contempt.  
A comfort to the righteous: Use. 2 for, they have God's countenance, though they cannot have bad men's good wills: they are in with God, who can and will maintain their true credits, whosoever speaks against them: and if God be with them, men's evil wills shall be reconciled, or do them no harm. Nay, when the name of the wicked shall rot, Prou. 10.7. that is, rot above ground, as his carcase doth under; the memorial of the just shall be blessed, and their glory 
(a) Mat. 26 13.  without end.  
He that hath the keeping of their names, will preserve their good name as sure as he doth their salvation: therefore is it written, that they shall be had in everlasting remembrance. Psal. 112.6. And is it not so? Is not Naboths' name now in all mouths better than either the cursed name of Ahab that was sold to sin, or the carrion-name of jezebel that was given to dogs? and who doth not now more honour Mardochas that was so poor and despised, than he doth insolent Haman, whose name so shone for a time, lightened with the glorious beams of his Prince's countenance upon him? And what comparison now between Peter, Paul, james, with other Apostles and Martyrs of Christ, and their persecutors; the one so simple in the world, and the other so great?  Which was clothed in purple, etc. 
But now again to this rich man; who is described heers by his clothing, and by his fare: for his clothing, it was too curious, and with too much pride and affectation; else both colour and fineness might have been tolerated in so rich a man: for it is not unlawful for great men to put on other, that is more costly, both apparel and colours, then poor men may. But this man put on pride with his apparel, and wore his garments as the effects of a lofty mind, with the contempt of the poor: or, he wore strange apparel, and such as stood altogether in the putting on: therefore is his apparel censured, and he for wearing it.  
Where learn, that all intemperance in apparel, 
Doctr.  and abuse of apparel, is unlawful to all: as when it is other than belongeth to the sex, Deut. 22.5. which may cause, and be leader to some horrible sin: when it is costly, that is, above our estate and means, with excess, or with stretching of the cloth, 1. Tim. 2.9. when it is light for the fashion or colour; called, Prou. 7.10. whorish apparel, and Zephan● 1.8. strange raiment: when it is not made according to temperance and shamefastness, which is the Apostles fashion, 1. Pet. 3.3. but according to every new fashion that comes: when as here it is put on and worn with the impeachment of hospitality, and other charitable deeds to the poor: for, so attiring ourselves, we after a sort unclothe them; and wearing our apparel with such contempt, wear out theirs. And lastly, when it is worn, as the ensign of an arrogant and haughty mind: such was the flaring apparel of the daughters of Zion, so much and sharply censured by Esa. 3.16.17.18.19. etc. And God will clothe such, for their garments of glory, which garments of shame. Reasons: they that wear such apparel, forget their Christian calling, which is, to walk soberly. Tit. 2.11. Secondly, such put their heaven in their apparel, and make it their happiness, not to go modestly in their clothes as Saints, but curiously and finely in them, as this rich man: thirdly, such make nets of their apparel to entrap themselves and others in it: and not only nets of wantonness, but sponges to drink up both their own, and the poors provision.  
A reproof to the manner of attiring used in our days, Use. 1 and to the proud and chargeable apparel that is so common now: for do not mean persons now offend herein, as well, and ordinarily, as sinful Dives? They that cannot spare a penny to a poor man, can find enough to spare for their great ruffs, and silk shoestrings: even serving-men, and servant maids, that receive but small wages, have a common hand in this vanity; and by their apparel it is hard to know, who is Dives, and who Lazarus. It is but a simple maid that wears not as fine linen as her mistress: and that man is as no body, and of no fashion, that is not assoon in the fashion as his master, or, (if he be sober in his clothes) before him: How near doth this come to the curious and unmerciful apparel of this rich man? therefore it is not curiosity in Ministers to deal in these matters, but a necessary and charitable labour in them to press them to the full in their Sermons and exhortations: for, though fine garments be God's gifts, and the riches of the earth, God's goodness, yet the abuse of these to all proud and unsober coverings; is our shame. Our apparel was given us to hide our nakedness; Gen. 3.21. which nakedness came from our fall and sin: and shall we glory in that, which at first was, and to this day, is the cover of our shame? Is it seemly that a thief, saved from the gallows, should be proud of the halter that should have hanged him? or if this be unseemly, as little and ill doth it become Christians to be proud of that, that should as much humble them, as the halter the thief? What difference then, I mean for any good or sound matter of rejoicing, between thy proud clothes and his poor halter? Adam, in his innocency, though naked, needed no cover; his nakedness being then so full of glorious brightness, or as the Sun in his strength: our apparel, the bravest we put on, would have as much obscured it, as a dark cloud now doth the comfortable Sun: but ever since sin entered; all is contrary: and what should have been our glory, is now become our shame. Therefore to make so much of our shame, and with so great neglect of better duties to our neighbour and the poor, so to trim it, what is it but an intolerable and cruel vanity? Again, who would glory of the rags that are wrapped about his wounds? Our attire, what doth it but hide, in our bodies, the wound of our f●ll? and what glorying then of our proudest cover, there being no better matter in it? The world, while it was young, was simple and plain, now in the dotage of it, it is clothed with double, not garments only, but hearts, Prou. 31.21.  
Our fathers kept sheep, Gen. 43.2. we, their children, scorn to wear the whole: the garments that God made to Adam and to his wife, our first parents, were coats of skins. Gen. 3.21. Christ's garment was plain, and simple without seam. joh. 19 23. and many, whom the world was not worthy of, wandered about in sheepskins. Hebr. 11.37. that is, in leather coats, being destitute, afflicted, and tormented: which I speak not, to bind all, rich and poor, to one kind of apparel without difference; or as if I thought that rich men might not put on more rich attire then other men: but justly to reprove by the word, and by such examples of holy men, all fond affectation and lightness this way. jacob knew his sons coat so soon as his other sons joseph's brethren, brought it to him. Gen. 37.33. He knew that it was the same coat which he made to his son joseph. The coats of fantastical men and women of the fashion, at this day, cannot be known to be coats of Gods making: for, bring them to God, and the Poppets in them; and will be s●y. These are my sons coats? or may not the devil rather say; These are my sons; for I made them these coats? But my speech of these vanities rather craveth a reformation then any embittering; and therefore praying all humorists in apparel to consider betimes, and before the decree which is gone forth, be sealed with some notable judgement, what God by Zephans' hath threatened against all that are clothed with strange, that is, monstrous garments; which is that he will visit for them, by a cutting off of man and beast, Zeph. 1.8. I leave, what might be further spoken, to consideration, and come to a second use. Use. 2 For, if intemperance in apparel be censured by the word; than it is not true that the Scripture meddleth not with apparel, neither hath any measure to make it by: for the holy Ghost (as hath been showed) doth in it, send us a most fit measure for all the garments we put on. And where some, that say to their proud coats and upstart farthingales, as Saul to Samuel, honour me before this people, 1. Sam. 15.30. are of opinion that the apparel is not to be regarded, but the heart; here we see, that the apparel is the surest showing sign and inscription of the foolish heart that weareth it. Indeed, the intemperance of all our strange apparel is from our heart; but when our heart hath once laid it upon our back, we may read an intemperate heart there: and so long as the leaf is green on the top of the tree, we know that all sap is not gone down to the root. Therefore, when we see such streamers of pride in so many garish tires and attiring of men and women, and of women specially; we may say there dwells a proud heart, a vain heart, a wanton heart, and a heart of no modesty or good stay. Such was the clothing of this rich man; which is therefore branded by the holy Ghost, under the names of purple and fine linen, and under the daily and wanton use of such pride swollen clothes. Herein, there is no doubt, but he offended greatly; but herein expressly and principally, that in all this waste and glory of apparel, he was cruel to Lazarus: and in this, he hath but too many followers at this day, who carry all good housekeeping with them in their trunks to London, or some other great City or Town that they purpose to live in, and not at the Ephrathah of their own home, Ruth. 4.11. And here it is true which is spoken by one; that there war never good house kept by Gentlemen, since the Tailor measured their land by the yard. So much for the Rich man's clothing, his sumptuous fare followeth.  And fared sumptuously, every day. 
What, every day? and that sumptuously, or choicely every day? this was a double sin: one, that he was given so much to his bel●y; another, that he was given so continually to it: one that he fed so curiously and daintily; another, that he fed so, not at certain times, but daily: and by such filling of the belly with meats, and stuffing of the head with drinks, made himself altogether unfit for any good duties in his calling. I do not say but the cup may sometimes overflow: and that a Christian may be more cheerful, and feed more liberally at one time, then at another. For, even Christ at a marriage in Cana, approved a more liberal and full diet, then at another time he would have done, joh. 2.9. But how doth this justify that fullness of bread which was Sodoms', and this rich man's sin? Ezech. 16.49. Or, how doth it warrant at any time, any eating out of God's fear? and if no such eating at any time, how much less than any comonnes this way? Two things therefore are reprovable in this voluptuous rich man. The first, that he was so curious for his belly: the second, that he was every day so, for which his soul is in hell.  
Out of both which we learn, 
Doctr. 1.  that all abuse of meats and drinks to excess, is a sin to hell. In the 13. Chapter to the Romans, the Apostle of the Gentiles, Saint Paul, having exhorted such believers at Rome as had put on the armour of light, to keep the path of life; saith, Not in gluttony and drunkenness: as if he had said, these are out of your way to salvation: walk therefore honestly, that is, in temperance, and not in these, if you mean to be saved, Rom. 3.13. From whence it must needs follow, that they offend to damnation, who drink as much as a Horse, and not so soberly as he: and who make it their exercise to eat and drink: eating as beasts, who eat all the day and part of the night. But the same Apostle speaketh plainly as much, Phil. 3.19. telling the Church to which he there wrote, that their end is damnation, whose belly is their God. For, these are the unclean hogs that the Devils of intemperance enter into, and carry with violence into the great deep, Luc. 8.33. So Esau, loving his belly so much, and the blessing so little, is surnamed profane, or one that could not be saved, Hebr. 12.16. And, what doth our Saviour mean, Luc. 2●. 34, so carefully to forewarn his disciples and followers with a take heed, that your hearts be not overcharged with surfeiting and drunkenness; if he had not held these to be strong lets to salvation? They that are married to these; say not as the other guests did, who refused to come to the great supper of Christ; I pray thee have us excused; but without all blush of shame, we have married wives, and therefore we cannot come: Luc. 14 20. That is, we will neither be good nor seem good. And for this, some have not unfitly compared our Tap houses and Taverns (as men use them now) to the law of the ass in Sampsons' hand, which laid the Philistimes heaps upon heaps, judg. 15.16. For the world hath slain his thousands, but these have slain their ten thousands, 1. Sam. 18.7, and not with a mortal wound, but with an immortal to eternal death. But that all abuse of the creature to excess is a sin to hell, may further be proved.  
The reasons. For (first) it is a waste of the good creature, abusing that to sin which might have comforted many, perhaps, have saved the lives of some. And what are such but thieves to their brethren, Prou. 3.27, and murderers of their brethren, and themselves? He that robs a man of that which is his, is a thief: And such thieves are they that eat the poor, that is, that which is theirs, at their tables of excess. So he that keeps away the oil from the lamp, puts it out as well as he that quencheth it with water: and such are they, who devour that bread which is the poor man's life: their hand is in his blood as well as theirs, who oppress him to death by taking away his bread. Now, do thieves and murderers offend to damnation: and do not voluptuous thieves, and murderers offend so too? Secondly, such an abuse of the creature oppresseth the heart with surfeiting and drunkenness: and how can the heart so oppressed, and person living in such a trade of exceeding, look to be saved? Thirdly, it is flat idolatry, making the belly a God. Old idolaters turned the image of a beast into God, and these new, turn the image of God into a beast. But idolatry is a sin; and are not idolaters sinners unto hell? Fourthly, it is a chain to adultery to draw it in. For such eaters in excess, 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 fuel but he shall have a greater flame? jer. 5.8. Now, cannot adulterers without repentance be saved? and shall not that that maketh adulterers, be a sin to damnation?  
Hear we see in what a fearful state they stand of wretchedness, Use. 1 and perdition from God, who follow that cursed fellowship which men call good fellowship. For whither doth it lead 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 pots of excess, and pipes of smoke: and where such live to eat, we that would not be judged such, must eat to live to God. There are many Esau's 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 mean to follow the Lamb, or to be the first fruit●s to God, and to Christ: Apoc. 14.4. And we that have the hope of the Saints, must separate from such, always in affection, and as much as we may in body; self, as we delight in their company on earth, we must look to bear 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 Town and Country. It may be, if we run not with them unto the same excess of riot, or be not combined in fellowship with them, when they thus pour out their heart to wickedness, they will speak evil of us, 1. Pet. 4.4: yet let us turn from such, if we would not be turned into hell with them, and with this rich man, one of the company: for better be evil spoken of for good deeds, than well for bad.  
A terror to all that make it their trade to eat and drink in excess: Use. 2 for such offend to eternal death. In the days of Ne they ate, they drank, that is, they did both excessively: Luk: 17.27; and as they were drowned in such excess, so they were in the waters that took them away. So Sedom, burning with such lusts, was burnt with fire, and burneth now in hell fire, jude. 7. Christians are called to serve in the hall, not in the kichen; to serve God, and not that which carnal men make their god, the belly. We must put on the Lord jesus Christ, Rom. 13.14: and shall we think to put on him, and to keep on flesh? The body is but the garment of the soul: and is the garment better than the body, the body then the soul? Or is not the body more worth than raiment? and so the body less worth than the soul, being but the raiment of it? Why then is there so much care for the belly to feed it, when the soul is so little cared for, to save it? specially seeing that in such care of our bellies, and little care of our souls, we can have no hope to be saved? Let them consider, who give their time and souls to this ungodly love of meats and drinks in excess. There are that gather by the Omer, and eat by the Ephah; Exod. 16.36, that is, where one dish were enough, they must have ten: and plain Master Nabal must feast like a King, 1. Sam. 25.36. Though there was odds between Benjamins mess and his brethren's, five for one: Gen: 43.34, ere now men far but coarsely, except they far better, or as well, as far their betters do. The sin of Eli his sons hath taken hold upon these days, wherein the custom of our temperate Ancestors is not kept. For mean persons are not contented with sod flesh: they must have Manna and Quails, sod and roasted too, or they far not well. 1. Sam. 2.15. In our quaffing cups, we sacrifice to health, and speak of healths, when we prepare for nothing less, and the contrary followeth; wherein we do as some of the heathen did in the days of sacrifice to their idols for health: for sacrificing for health, they banqueted drunkenly to the prejudice of their health. But take we heed of the pottage so red, Gen. 25.30, that is, of the wine when it showeth red in the cup, Prou. 23.31: and of our morsels when they bait us with their pleasantness in the dish, lest with Esau (that was profane, and a cunning hunter of these things) we think the time long, till we have eaten and drunk away the blessing. One tells a tale of a certain Bird, which hath the face of a man, and yet is so fierce of nature, that sometime in her hunger she will pray upon man.. This Bird (saith my Author) coming to the water to drink, and seeing a face in it (which is her own) like the face of that Man which before she devoured; in great sorrow for one slain by her so like herself, she never after either eats or drinks, but beats herself to death. I will not justify the tale: but me thinks all drunkards and great devourers, (not for any want, as that Bird, but for wanton and damnable pleasures) should conceive great sorrow; greater than that Bird did, for killing of one; not like themselves, but their very selves. Me thinks, if they would see that face in their cups of wine, and glasses of strong drink, the face of that Christian man, whose graces and virtues, so many in one man, they have been the death of; they could not, (having reason, which the Bird we spoke of hath not, and being greater murderers by far) but pierce themselves through with many sorrows, not to death, but to true life by sound repentance. Or, how can they hear either of a strong man, or a sober man, or a wise man, and not be wounded with stings of horrible fear, in the loud cry of their consciences, telling them that they have slain so many men in themselves? And may they not say: of wise, we have made ourselves fools; of strong, weak; of sober by calling, drunken and more than brutish by the custom of sin? But when they shall enter into meditation of a far worse estate, by such lusts in the body cruelly pulled upon them to damnation, if God be not merciful to them; nay if they be not merciful to themselves to weep presently and bitterly for all their unsober conversation, and turn to God, in a just hatred of a course of life so murderous and ungodly: I say, when they shall think rightly of their estate so pitiful and terrible, caused by themselves; how can they but be amazed with a horrible dread, and so pass the rest of their days in fear, that they come not into condemnation?  
But (specially) this cruel rich man was condemned in that which he did, because he did it with the contempt of the poor. Then, though a man go not appareled as this man did, nor far as he fared, that is, sumptuously or choicely every day: yet, if with him, he forget to stretch out his hand to the needy, he may be damned as he was: though he have not that which he had, yet if he lack that which he had not, namely, the care of the poor, he may go to hell. For, there are more ways to hell than one: and the unmerciful, as well as the thief and murderer shall go thither. Not only he that getteth his goods ill; but he that spends them ill and wanton, or holds them in covetously and cruelly, when there is need of his mercy, shall bear his condemnation, whosoever he be. We may see it here in this rich man: for we do not read either that he gate his riches and wealth ill, or took any thing by oppression from the poor and Lazarus; it was sufficient matter to his condemnation in hell, that he did not use his riches well, and to the relief of the poor in misery.  
Where learn again, 
Doctr. 2.  that Christians (if they would not be damned) must not only not oppress the poor members of Christ, but relieve, and do for them in their necessity, as God hath dealt the measure unto them of his power and gift to do it with. For the sentence of the great day proceedeth against the damned on Christ's left hand, in this form of words: Depart from me ye accursed into ever lasting fire. The reason is given: For I was an hungered, and ye gave me no meat: I thirsted, and ye gave me no drink: I was a stranger, and ye lodged me not: naked, and ye clothed me not: sick, and in prison, and ye visited me not. The judge doth not say; I was hungry, and ye took away my bread: and thirsty, and ye deceived me of my drink: or, I was harbourless, because ye made me so: and naked, for you kept away my clothes. Nor doth he say; I was sick, and ye afflicted me, nor ye cast me into prison; but I was sick and in prison, and ye came not to me. So the inhabitants of Meroz were accursed; not for taking part with the enemy, but for not taking the Lords part against his enemies, judg. 5.23. And the axe is laid to the root of every tree that bringeth forth no good fruit, though it bring forth no bad, for the cutting of it down to death & hell, Mat. 3.10, though Christians, who should be trees of righteousness in the Church, as it were garden of God, bear no evil fruit, yet if they bear no good, there hangeth over their heads an axe of cutting down: Our good works cannot save us; but our evil, or want of good, are able to condemn us. This plea in man's Court, that we have done no man harm, is good: but it will not hold in that Court, where not only the evil done is judged, but the good undone must be answered for. To this agreeth that proverbial speech of Solomon: He that turneth away his care from the cry of the poor, he saith not, he that makes him cry, shall cry himself, and not be heard, Prou. 21.13. That is, though he fall into such misery as shall make him cry, and that to God and man for help; yet neither God nor man shall help him. So it is proved, not only that we should not hurt the poor, if we will be saved; but that, (as their needs shall require) we must help them, to our best ability, if we will not perish with the cruel that cannot be saved.  
The reasons are. Every breach of the commandment deserveth hell and second death: Gal. 3.10, and this is one: Secondly, and more particularly; to omit this duty when there is cause, and we have ability, what is it but with sin, to keep in our hands that which is God's part, and the poors portion; and so to be guilty of, both sacrilege against God, and robbery against men? Prou. 3.27. When God makes us rich, he makes us but rich Stewards, with a charge not to keep the masters goods in our own hands, but to give them to the proper owners, the poor. Neither is it robbery only to neglect this service of God to God's poor, but a kind of murder: Ecclus. 34.22, or a kill of those by cruelty, whose lives we might save by alms. If then, either theft, or sacrilege, or murder, or all three deserve death eternal; then that which is all the three, not to minister to the necessities of Gods poor, deserveth it. Thirdly, the unfruitful tree is cut down for the fire. Math. 3: 10, and so must all unfaithful, that is, unworking Christians be for hell-fire.  
A reproof of those who think and say, Use. 1 they may do what they will with their own: where, first, they are much deceived, by calling that theirs, which is their Masters, Luk. 16.1, 2. For the earth is his, Psalm. 24.1. and these things that are in it he hath delivered under account to rich men, as to his Stewards, to lay them out; not as to Treasurers, to lay them up; or, if as to Treasurers, to lay them up: yet so to keep them, that they be ready always to bring them out for the service of their Sovereign, and the good of their fellow servants: or, if these earthly goods were theirs, were it lawful or reasonable to use them, against the glory of the bountiful Giver? If my Prince should raise me to honour, were it tolerable, were it not villainy to turn it against his Crown and Honour? or, if a man should give me a dwelling house in the midst of a Town, might I set it on fire because it is mine? and, may I kill a man with a weapon, because the weapon is mine own, wherewith I slew him? Did Noah well to be drunken with the fruit of his own Vineyard? Gen. 9.20, 21. And who knoweth not that a man may abuse his own? and that he should do, (not all he may) but what he lawfully may? But to put the matter out of question: He that is Lord of all these things, of whom we hold in capite, that is, in chief, hath but leased them out to the sons of men: and he that is Master of this great house, wherein we are but Tenants for lives, as hath pleased him to set our term therein, hath committed his goods to wealthy men, but with a limitation to uses appointed by himself, who is absolute, & may do with his own what he will, Math. 20.15. He is the owner, and sovereign owner of all, and we have but leases in these things from Him, and that with certain reservations: As first, that we make no waste or spoil: for we may not consume these good things on our lusts. Secondly, that we perform the Lords service, keep his Sabbaths, as it were Court-days, and appear in the assembly, when the people come together to worship before the face of jehova. Thirdly, that we do not deny him his rents, the praise which is due unto his name: and when he sends to us by the poor his receivers, that we send to him by them the fruits of his own ground, by dealing mercifully with them and not evil entreating them, as did those cruel husbandmen in the Gospel, whom therefore the Lord of the Vineyard destroyed, Math. 21.34.35.36. etc. For the godly poor are his Balives, and the gatherers of his rents, whom he sendeth to us. Fourthly, that we acknowledge our homage by submitting to his laws, and the orders of his Court. Fif●ly, that we abuse not our Lord's land and goods to the maintenance of his enemies; as they who feed the bellies of the wicked, and starve his poor. Sixthly, that we pluck not up his quichesets, and join land to land, till there be no more room, Esa. 5.8, or place, to wit to be taken for our money. And lastly, that when any service is to be done for him, in the Church by the Minister, and in the commonwealth by the King and his Ministers, we give willingly unto Caesar his tribute, and to the Minister his tithes. Failing in these, the Lord of our wealth and lives may take these leases from us, and pronounce all the estates we hold of him, forfeited and void by misbehaviour. So he dealt with his Steward, from whom he took away the office and place which he abused, Luk. 16.2.3. And it is his great mercy, that he doth not, in like sort, presently enter upon us, and our estates, who have so often and long by sundry misprisions, deserved a casting off. Now (then) let us give all these considerations their due respect, and say, if these things may be called our own, for the which we are to give to the Master so strict account, when he shall say by death, to every one of us; thou canst no longer be Steward, Luke 16.2. which being so, men have small cause to be proud of this, that God hath set them up in worldly riches and greatness. For, to whom much is committed, of them much shall be required again, Luk. 12.48. The more men have, the more men have to answer for: and the more wealth, the more bills of debt to further, either their salvation or condemnation by God's just judgement.  
An admonition to all, Use. 2 upon the penalty of damnation, to give to God's poor, as God hath given to them, and blessed them. God hath so commanded, Deu. 15.11. He that gives all, commands us to give to all that stand in need. Esay so saith, and showeth why. His reason is: the poor are our flesh, Esa. 58.7. Brethren are near; but ourselves are nearer. One brother may do for another: but who is so unkind that he will not do for himself? It is a fruit of the spirit to cover the naked with a garment: Ezech. 18.7: but sign of an ill spirit to uncover him, or to keep his cover from him: And he is no good man who having two coats, will not give one, rather than see his brother perish for want of one, Luk. 3.11. Our Saviour, who being rich, made himself poor to make us rich, will have us to give alms of such things as we have, Luk. 11.41. That is, he requireth us to give alms, either in money, or in that which is money worth. And therefore, in Luk. 12.33, he bids us sell that we have, that we may have to give to such as need. For some might say, I would willingly give something to Christ in his poor, but I have nothing to give. Therefore saith Christ; you say you have nothing to give; but have you nothing to sell? no corn in your Barn? no stuff in your house? If any, rather than your brother should perish, sell it, and when it is sold, give it to him. Neither doth Christ simply command this, but with promise of a recompense, who may command without it. For he saith: Give out of these bags, and I will give you other and better bags. And it is sure, if we lay up a penny in heaven, we shall find a pound there: he that scatters there shall find a large increase. If we sow anything upon Christ jesus, the seed of relief that is cast upon him, is bestowed upon a thankful soil; it will return with usury what we lay out upon it. Christ is no barren ground, and a cup of cold water sown upon him, will rise to the great harvest of a cup of glory. Also and further, for the temporal return, the Lord by Esay tells us, that, If we refresh the hungry and troubled soul, he will satisfy our soul in drought, and make our bones fat; and we shallbe like springs of water, whose waters fail not. Esa. 58.10. Hear are very large promises, and he that maketh them is faithful, for is it not a great blessing of God to be provided of springs of water in a great drought? is not the fatting of the bones, in some common leanness sent upon others for a punishment, something worth? Is it not good providence to lay up that in our days of plenty, which will be sure, not only to come again, but to watch the time, when for our need, it shall be most welcome to us? and who would not give, so to receive again? But all this is promised here by the Lord under the broad seal of his word. And why should we (then) be so slack in the liberal laying out of something for an evil day? why should we fear to cast our bread upon such waters, where it will be found again? and to make God our paymaster by giving to his poor, Prou. 19.17, seeing all that we so give shall be repaid so surely, and with such increase? But further to provoke us to a work of charity so gainful, and so commanded: let us remember that it is not only a deed of mercy, but work of justice to give to God's poor: so saith David, Psal. 112.9; where he tells us that a good man is always doing good, and that his righteousness, that is, work thereof abideth ever; and not for a while, or for a few good fits. By righteousness, he meaneth the work of mercy to the poor, which he calleth not changeable, but constant mercy: and he calleth it righteousness, because it is not an arbitratie but commanded duty: nor at our own choice, which we may do, or leave undone; but straightly enjoined. And therefore as the rich have right to the main estate by God's bounty; so the overplus, and that which they may spare, is the poors by virtue of that donation. That therefore which they may spare is not their own, but the poors; from whom, if with this rich man and merciless, they withhold the crumbs of their superfluity, with him they may cry, when there shall be no bearing. Look I am. 5.1. I tell thee, the poor have as good right to the waste bread of thy estate, as thou hast to the full table itself; and it is ratified to them by the same authority, that the larger portion is sealed unto thee. But here standeth the difference as 
(d) M. Io. Down. who hath written fully and excellently of this argument, in his book of beneficence.  one saith; God hath given unto thee thy riches immediately, but to them he giveth theirs mediately by thee. But to proceed a little farther: Christ jesus in his last day of judgement, will pronounce that to be done to himself which is done to his poor, Math. 25.40: and contrarily, that to be taken from him, which is denied to them, v. 45. Now tell me, if Christ himself should come to beg lodging of thee, wouldst thou not give him lodging, and (if need were) the use of thine own bed? When a poor Christian doth as much, it is all one, as if Christ did so by him: and therefore what thou deniest to a Christian, thy Saviour will take as denied to himself in that Christian, and say; Forasmuch as ye did it not to the least of these, ye did not to me; therefore shall ye go into everlasting pain, as the righteous shall pass to life eternal, Mat. 25.45.46. But, lest any should think himself not to be charged with giving because he is not rich, the Apostle S. Paul showeth that this duty belongeth both to rich and poor, Eph. 4.28. Where the poor labouring man is commanded to practise love, and the duties of love upon his needy brother. And if we would have an example for it, we have a good one in the poor widow who cast her two mites into the coffer of the poor, which was all the substance that she had, Mar. 12.43.44. God will have the poor (therefore) to spare somewhat of their poverty, to the comfort of Christ in his needy members. Now, if these arguments and examples cannot move us; let us know that the judgements are certain and will come, that are threatened against all merciless rich men, such as Di●es here. The Lord so abhorreth this cruelty of turning away from the poor, that he threateneth it, as one of Sodoms' sins, with fire and brimstone from heaven, Ezech. 16.49. And as he that giveth unto the poor shall not lack; so he that hideth himself from him, shall have many a curse, that is, many a plague from God, Prou. 28.27. One is, he shall beg a drop of cold water in hell, and it shall not be given him: Another, and that which containeth all miseries, plagues and curses is: he himself shall cry, and not be heard, Prou. 21.13. A pitiless eye that will not visit his brother, and a merciless ear that will not hear of his brother in his necessity, God will not spare, and good men will not pity: and so that shall be verified which james faith, and threateneth to such, or the holy Ghost by him: There shall be judgement merciless to him who hath showed no mercy, I am. 2.13. The fruits that he reapeth, are such as the seed which he hath sown: He hath sown the seed of cruelty, and he shall reap it: he loved not mercy, and his judgement shall be without mercy: he would not open his gates to the poor; and God who openeth his gates to them, will shut them against him: he would not give them the bread of his dogs, and God will not give him the bread of heaven. He hated the poor, and he that loveth his poor, will hate him: he denied the crumbs which Lazarus asked, and could not have in hell that drop of water which he asked, So much for that which is spoken of the rich man while he was upon the earth; that which is spoken of Lazarus, followeth.  
Verse. 20. 
And there was a certain Beggar, named Lazarus.  
This poor man may be the pattern or mould of that other state of men which we shall have always with us: but so, as by neither states of rich or poor, it can be known or judged whether a man be loved or hated of God, Eccles. 9.1. For no man can say: This is a rich man, therefore God loveth him.  
My reason is, the one of these was rich, and not loved; not because he was rich, but because he was nought: The other was loved, though poor; not because he was poor, but because he was good. So that this diversity of states is indifferent, and from God: provided that the rich man become lawfully rich, and the poor man be made poor as Lazarus here, by sickness and sores, not by any intemperate spend.  
And this teacheth that poverty and riches are not simply evil, 
Doctr. 1.  but by abuse. Abraham, Isaac, joseph, job, and others were rich men, and yet good men: And Ruth and Lazarus were poor, and not evil. Paul an excellent Apostle, and yet a poor man, 2. Cor. 4.8: Also, Peter, a worthy Apostle, said to the poor cripple; Silver and gold I have none: and rich Solomon was a figure of the riches which we have in Christ.  
The reasons. The Lord maketh poor, and maketh rich: 1. Sam. 2.7: or, the poor and rich together, as passengers who coming from coutrarie quarters, meet in one mid way: and so he that is rich to day, may be poor to morrow: but what follows? The Lord is the maker of them both: That is, he that made them, makes this change in them, Prou. 22.2. Now what God hath made, or doth make cannot be evil. Gen. 1.31.  
Secondly, it is good that some should be full to give, and some empty to receive what is given, Deut. 15.11. And if no man were in want, who shall be served? and who would do service, as now, necessity compelling them? or, how could mercy be showed, if there were not any to exercise mercy on?  
Thirdly; God that by his law hath forbidden to steal, doth by the same law allow to a man his interest and peace in that which is his, Exod. 20.15. And if he have such title to it by God's allowance: his having of it cannot be simply evil.  
An instruction, contentedly to bear a poor estate, Use. 1 seeing it is not evil; and not covetously to affect a wealthy life, seeing it is not good, but by good use. If our purse be full of money, and our soul be as full of wickedness, what better are we? or rather how much worse? For, we have evil in our heart, and more opportunities by a wealthy estate (being evil) to utter it: A rich evil man may far go beyond a poor evil man in deeds of wickedness. And what dost thou know what bad wares are in thy heart, which the venom of riches must needs make worse, because more communicable by the infectious air of thy example and authority, being made rich and great? Which being so; what hast thou gotten by thy wealth so much desired, but more weapons to wound thy soul deeper to death? Besides; can thy riches save thee from death? Hear we have a man that was very rich, and yet died: or, can they deliver thee from hell? Be as rich as thou mayst, as rich as thou have gone to hell. Nay, they cannot cure thee of a poor ague, or from the least of God's strokes save thee: how much less can they save thy body from death, or thy body and soul from eternal death?  
This secondly, should excite us, if we have wealth, Use. 3 to be thankful to God for it; for he maketh rich: or if we be poor, to be contented; for he maketh poor. Not to help ourselves by unlawful or cunning shifts, when we are poor: no● when God hath made us rich, to defy him (as it were) by using our wealth to his dishonour, and by trusting to the broken staff of riches. Trust not in robbery, saith David; and if riches increase, trust not in them, Psal. 62.10. As if it were robbery, and so it is, and that against God, so to do. Solomon likewise bids us not to lean to our own wisdom, that is, shifts or fetches: as if he had said; though you have wealth in abundance, and the world at will, trust not to that; for what trust is in that? but make God your trust. Some take their wealth of God, and thank the devil for it; by giving praise, with Belshazzar, to their gods of gold and silver, Dan. 5.4; not to the true God who gives them their gold and silver. Some also in necessity, will bow down to sin, in one false trick or other, to help themselves. Such care not to lie and to dissemble, and to swear falsely, or to swear anything for an advantage: and some having abundance, trust their whole weight unto it, as to a staff that will never fail. But God breaks that staff suddenly which they think will hold ever, and in a moment, they are turned out of all. I need not to go far for examples; we have enough, dead and living; and let the living lay it to heart, whatsoever the dead did. And now (more particularly) for Lazarus.  
Lazarus is described here by certain attributes, and effects. The attributes are, his miserable condition of life: his name: and his sores. The effects are proper to himself, or out of himself in other. The proper effects are, he lay at the rich man's gate house, and desired a refreshing from the crumbs, or leavings of his full table. The miserable condition of this poor man was, that he was driven to beg. The text saith, there was a certain beggar. God would not have a beggar in Israel: that is, he would have none so much neglected in Christian Israel, as that he should be compelled to beg, or (begging) to go from door to door. Therefore, that Lazarus was thus forced to beg, was the fault of the time, not his, who (being full of sores) could not otherways do.  
Which again teacheth, 
Doctr. 2.  that it is a corrupt time and state where the poor are not provided for, but by begging at doors. David saith, He never saw the seed of the righteous beg, Psal. 37.25. David never saw it; and in a Church well ordered, it cannot be seen. The poor ye shall have always with you, saith Christ, joh. 12.8. He saith, the poor, but not the begging poor: and the text of Deuter. 15.4, is commonly alleged against beggars in Israel according to the old Latin reading: but that the Israel of God's Church should have no such in it, may further appear by these reasons.  
The reasons: for first, it proclaims the shame of Christians, that should provide for their poor in other manner, that is, charitably at home, and not by clamour at doors.  
Secondly, it openeth a gap to rogues and vagabonds, who under the colour of begging, will be of no certain Church or civil company, but in nature of Outlaws: and so as rotten arms and legs, ready to drop from the body, they seem members, and are not.  
Thirdly, God's ordinance is, that the members of the Church should have their particular lawful callings in it, and not live like wanderers or strays in no calling. Lastly, there is not only a law in Moses, but a statute in England against it, Elizab. 39 Now if all this be so intolerable, it must needs be confessed, that it is a corrupt time and state, wherein an abuse so intolerable, is not reform.  
By this it may be judged, Use. that we now live in a corrupt time of the Church, though the religion we profess be holy and good. For against the stature of the land and law of God, many are suffered to beg (not full of sores as Lazarus here, and yet our shame should be great if it were no other ways;) but strong and sturdy beggars, men and women, who can give no good account of their wandering life: Yea, many married under a hedge (if at all) are suffered without all shame and good conscience, to increase the Church and commonwealths store with the seed of bastardy, and unclean copulation. Doth not this both preach to our ears, and prove to our faces, that somewhat in the Church, and somewhat in the Commonwealth is out of course? Or is order respected, and good law executed as it ought, where such ungodly dissoluteness is neither restrained, nor looked unto? O that the sword of excommunication, and the Magistrates sharp sword of justice were walking here: that both would acquit themselves (as they are ordained) for the cutting off, or amendment of such offenders: which I can but pray for, and so proceed: the name of this poor man followeth.  Named Lazarus. 
We heard that the wicked rich man's name was not spoken of, we hear what this godly poor man's name is. For it is here set down in God's register, and said to be Lazarus. And so we see (as was observed upon the 19 verse, the first doctrine) that where the righteous have an honourable memorial, the wicked have none, or of no good savour; but as a snuff, burning in the socket after the last flame of life. But this hath been already spoken of. This good man's name is Lazarus, or Eleazar: by interpretation, God's help. We say to our beggars, God help you; but God saith to them that be godly, and beg; I will help where man will not. And here we learn that the righteous, 
Doctr.  though poor, are respected of God: so are not the wicked, though rich. Abraham the father of believers, and himself an excellent believer, had not one foot of ground in the land wherein he was a stranger; yet how rich became poor and unlanded Abraham, by God's favour? Who was greater with God than he? and who was called the friend of God, as he? Esay 41.8. Ruth was very poor; yet being poor and godly, how carefully did God look unto her, as in his own person; and how richly in marriage, did he bestow her? Ruth. 2.8.11.12.15.16. & 3.10.11.15. & 4.10.13. And doth not Annah, in her song, say; that God raiseth up the poor (she meaneth the godly poor) out of the dust, and lifteth up the beggar, that is, beggars such as Lazarus the beggar was, to set them among Princes, and to make them inherit the seat of glory? 1. Sam. 2.8. If we would have more examples, there are a cloud of them in the holy story. The scope of which, containing the covenants that are between God and his Church, given under the broad seals of the old and new Testament; doth show plainly and fully, that the righteous people in whose heart the Lords word is, are sure always of comfort and safety from him. And therefore in sundry Psalms, as 119.1.2, & 112.1, such are called blessed; because he that hath called them, will bless them. With this, David made his pillow, when he lay down to sleep: Psal. 4.8: and in assurance of this, both David, and the seed of David had great confidence, in their greatest adversity; knowing that they could not but do well, or be in safety whom the Prince himself will countenance, Hest. 6.6.11. Therefore the same David, speaking of a righteous person, promiseth him, that the Lord will be his shield and buckler, Psal. 91.4. Now, if God be the shield and buckler of the righteous, than they that strike at them, must strike through him, before they can come at them.  
The reasons. The righteous are called God's house, or temple, that is, his house of holiness: not which he setteth out to Tenants, but keepeth in his own hands, and dwells in himself. Now, will a man suffer his enemy to beat his house down upon him, because it is a poor one, if he can choose? But God can choose: and he that is righteous, though poor, is God's palace; and what fear then that he shall not be kept? or who dare offer to pull down God's house; the palace which he respecteth so much, and not be sure himself to be pulled in pieces, when it shall stand? for he that is a wall of defence to his people, will be a wall of fire to his people's enemies, Zechar. 9.8. & 2.5. Secondly, the righteous, though poor, have God's image in them, and are as those children that in most things resemble their father. Now, if men love those children most that are most like them; will not God much respect his own image, or rather himself in a true Christian? Thirdly, true Christians, and new creatures in God, are Christ's full brothers by father and mother. For by the mother's side they partake with him in flesh, and in spirit by the fathers. Now if such be full brothers to Christ; then are they dear children to God in Christ, and he that is so well pleased with him, in him, cannot be displeased with them. Nay, if Christ's half brothers (as I may say) partakers of flesh as he, and coming from his creation, as men, Apoc. 3.14, have so many shun shines of his common favour in outward things; shall not the children that are begotten with the word of truth, and have a better nature poured into them then these sons by creation have, be far more respected than they? and shall they not have the double blessing, who have issued from the womb of God, in the regeneration? Fourthly, God said to Abraham, and what he said to him, is spoken to all the faithful, in him; Fear not Abraham, neither be afraid ye seed of Abraham, I am your buckler, and your exceeding great reward, Gen. 15.1. Now he that is so to the righteous, must needs be much unto them, and much tender them. Fiftly, the Lord hath made a covenant with such as are godly (though they be poor, so they be poor and godly) of his salvation and blessing: and sooner shall his covenant of the day and night be broken, sooner shall it cease to be day and night in their seasons, than he will violate the covenant he hath made with his people of their safety and peace, jer. 33.16.20.21. But we see that God hath kept his word more than five thousand years for day and night: and will he, for that which is more dear unto him by his own mercy and the merit of his Son, go from his promise to the righteous in their salvation? For salvation belongeth to the Lord, and this blessing is upon his people, Psal. 3.8.  
An instruction if we would have God's favour) to love and follow righteousness: Use. 1 for he must respect and practise piety that would have God to be favourable. So saith David: He hath chosen the man that is godly, Psal. 4.3. Not every man, but the righteous man: and he knoweth, that is defendeth the way of the righteous; where the way of the wicked, neither so known, nor assisted by him, must needs perish Psal. 1.6. If then we would have a sure nail in God's safety, and not waver or doubt when many are shaken, we must thus be established. And who would not be preserved, when thousands perish? Even Balaam would die the death of the righteous, Num. 23.10. He that loved not righteousness, desired to die as the righteous: but because he desired his last end, whose beginnings & middle to it, he never cared for, he had his end, not in peace as the righteous, but in blood: For he was slain with the sword of the children of Israel among the cursed Midianites, Num. 31.8. It is always thought to be the best husbandry (and for worldly husbandry it is) most to affect that, that will be sure to do us the most earthly good: and therefore if silver be offered, we prefer it before brass; as we do gold before silver, if we may have it. And he were but a fool or mad man, who running for a crown of gold, would be cast behind, for the taking up of every pin or point that might be laid in his way. This good husbandry would be seen in our care to be good, the only way to be happy, and safe in dangers: and that other folly and madness would be avoided in out race of religion, as the apparent loss of our crown of glory, 1. Cor. 9.24.25. etc. And here let us know and remember, that gold, compared with the way of righteousness, is infinitely worse than it; yea●viler than the basest copper compared with the finest gold, and the vilest clay set in like comparison with the purest silver. And what comparison between a crown of gold, and the crown of righteousness? Or, were it folly, yea madness, for pings and trifles to lose the prize of an earthly crown: and is it not greater both folly and madness for the trifling pings of this life to lose the crown of the next? and for uncertain rest, or rather certain unrest, to adventure, nay lose all surety of true peace and sound happiness, here and hence? The Apostle S. Paul, when he speaketh of the happiness of our other life, magnifieth the same far above all temporal felicities, both for worth and sustenance; and therefore calleth it a far most excellent, and eternal weight of glory, 2. Cor. 4.16.17. To be excellent is much: to be most excellent is far more: and more yet, to be far most excellent: but that which is added of being an eternal weight of glory, surpasseth them all, as it is said of the virtuous woman by Lemuel, or Solomon in the proverbs of Solomon, Prou: 31.29. Salvation then, which the Scripture calleth the salvation of God, being so excellent, or far most excellent a commodity, besides temporal safety, & other blessings temporal into the bargain; should incite us to become holy and righteous as Lazarus, that we may find the fruit which he did, though we have not his name▪ that is, may find Gods helpein deed, as he had it, in name and deed.  
A comfort to those whose consciences are upright and set in the care of religion. Use. 2 For, God much respecteth them, though the wicked mock them for it. They that take Habakukes' course, and tremble at the word, shall be in Habakukes' case, and have rest, that is, security, in the day of affliction, Haba. 3.16. Such are a house built upon the seven pillars of God, Prou. 9.1. And that which is so built, and by so wise a builder, must needs stand in all weather and changes, Math. 7.25. Wicked men are as chaff and dust that are driven away with a small wind of adversity: Psal. 1.4: but as possible it is for a man with his little finger, to overturn a mountain or high hill, as to overthrow the hopes and quiet estate of the righteous, Psal. 125.1. The gates of hell, and all the devils in hell cannot prevail against a true Christian, Math. 16.18, whose best welfare and safety, is not as a cottage builded on rotten props, but as a castle that standeth on mighty pillars. Let the wicked then, with their fellows in evil, job. 21.15. Mal. 3.14, blaspheme the good way of righteousness, saying, that it is to no purpose to be so godly, and precisely religious; and that they are more wise that take more liberty: here we see that the righteous have a foundation, and that he who hath builded them as mount Zion, is that maisterbuilder, whose work abideth ever: All the hairs of their head are numbered, Math, 10.30. True it is, that the rain and floods may beat upon this house, and it may lose, as did Peter, Math. 26.70.72.74, a few tiles in the wind; yet can it not fall, for it is grounded on a rock, Math. 7.25. God hath not promised that we shall have no troubles, if we be godly; for who hath more? and Lazarus here had many; which wise do me foresaw, and therefore made her house so strong: but the truth is, that the good will of him that dwelleth in the bush, will keep it from consuming, though it do not from burning, Exod. 3.2, and that though troubles beat upon us yet they shall not sink us. Thus the Apostle of the Gentiles was persecuted, but not forsaken: and thus we also may be cast down, and not perish, 2. Cor. 4.9. So much for this poor man's name, Lazarus: His sores follow.  Full of sores. 
The sores of this poor man were not few, but many, and over all his body. The text saith, he was full of them: the meaning is; his body was filled with ulcers, biles, and running sores: so sore that he could not work, and so neglected that he was made to beg: which the more aggravates this rich man's churlish and inhuman sin; as also the sin of the Church or place, wherein such cruelty was showed to one in God's image And so this rich man is condemned, and the Church shamed, that should better have provided for one so full of sores. And it is not to be doubted but that for such a purpose, his general sores, his great hunger, and lame limbs are so precisely remembered: who therefore should have been relieved with the common purse of the Church or Parish in which he lived: they should have sent to him; and at home provided for him: therefore they are censured here as merciless, that they did not so.  
And this teacheth, that such Lazar-people in a Parish, 
Doctr.  as are full of sores, sick at home, house-pent, or bedrid, should be visited with the mercy of a common collection: or, they that are appointed in such cases Overseers, should come home to them, in person, see their wants and miseries, and accordingly provide for them out of that that is gathered for such uses: for seeing they cannot come to us, is it not necessary we should send to them?  
And that there should be such a common collection made, may be proved by the Apostles charge to the Church of Corinth, which, in that Church, is given to every Church and Parish now; That every one put aside by himself, and lay up as God hath prospered him: to wit, for common gatherings, 1. Cor. 16.2.  
Also, that there should be such sending to the poor, without coming: for it is plain by another charge given in this very matter, by godly Nehemiah, who willed the people, in the day of their feast, and after they themselves had eaten and drunk of the best, to send unto them for whom none is prepared, Nehem. 8.10. He sayeth, Sexd it: He saith not, Let them come to your doors to beg it. But some cannot come; and Lazarus (here) with much ado came to the rich man's gate. Such should be visited by the godly rich in their poor and homely holes. So job, he that is called the Father of the poor, for his mercies to the poor, did not only feed and cloth those whom he knew to be hungry and without cover; but, lest any should perish, whom he could not hear of, he inquired with his tongue, and used his eyes to see them, job 31.17.19. Such an Overseer of the poor was this merciful man in his days. Christ, also, speaketh of visiting the sick, and in prison, in his last doom of ●udgement; and pronounceth sentence of damnation against those that had not lo done, Mat. 25.36.43. Where it appears to be a necessary duty in the richer Parishioners, not only to help those that, in great extremity, come unto them; but to inquire of those that cannot come, and have more need: and lest they should fail in pity, to go to their houses and see them: For when they go thus with Moses, to look upon their burdens, Exod. 2.11, by that stronger attractive to pity, (seeing) they cannot but be more moved to be merciful. And therefore S. james speaketh of visiting the fatherless and Widows in their adversity, jam. 1.27. not only of relieving them when they come; but of seeing them, and seeing to them, when they cannot come: for he knew, and would have us to know, that to see the poor and sick in their pitiful houses and need, will more stir a man in his bowels of mercy, then bare hearing can. And indeed it must needs be more profitable, and more work upon us, when we see our own wretched condition in their chain: that is, that which God might have laid upon us, and hath translated to them, then if it were but reported to us: for we may doubt of the report; but need not when we have seen: also, they may speak of less; but we shall know all when we see it ourselves. And, and we are bound in the chain of a commandment, thus to visit the poor and sick, that is, with our own eyes to do it, & not in a borrowed fight, with others eyes, may further be proved.  
The Reasons. For, (first) it is made by Saint james a special property of true Religion, jam. 1.27. and, if a special property of Religion, than they that do otherways, are (improperly) religious.  
Secondly, were are naturally unmerciful, and except we see, we will not believe: therefore for this cure of our hard hearts, it is needful to go home to the poor, bound with fetters of sickness to their beds or houses, that we may see with our own eyes, and not darkly, as through Spectacles, by those whom we send.  
Thirdly, this duty unperformed, they may die for want, as Lazarus at the rich man's gate: and if they do their blood will be required at the Parish hands, which, for not looking better to them, have shed it. I tell you, the King will be answered for a Subject: and God will not lose a Christian.  
Fourthly, without this, we are strangers to our brother's love: and if we be; and so, or by being so, shut up, to wit, in an uncharitable hardness, our compassions from him, by not coming to him, how can the love of God be in us, saith Saint john? 1. john 3.17.  
Not sufficient therefore to give at our doors; but we must inquire, or hearken after such as are in want; specially poor and sicke-house keepers, chiefly those of the household of faith: and hearing of them, we must send unto them according to our store. For love is painful, and endeth not in a pennie-almes, but is rich in good works, 1. Cor. 13.7. 1. Tim. 6.17. Charity bindeth us that are Christians, to more than to the giving of a penny by the way, or of a piece of bread to beggars at our door. For our Saviour Christ, charging the unmerciful on his left hand, that they had neglected to do good where they owed it, to wit to his poor; speaketh of more than of feeding the hungry, or of giving them a cup of drink. For he saith further: I was naked and ye clothed me not, a stranger and ye lodged me not; sick and in prison, and ye visited me not, Math. 25.43. In which particulars, Christ's meaning is to show that mercy is to be exercised in all these, and that the doing of one of them, or of two, excuseth not a Christian. Therefore holy job did not only not ea●e his morsels alone, but made the poor to drink of his fountains, and warmed the naked with his fleece, and received home unto him the wandering stranger. This did job, the father of the poor; who well deserved the name. And so should all rich-christians do: and such be, or may well be called, Fathers of the poor, as job was. For as a natural father provideth not only bread for his child, but raiment, lodging, and other necessaries: so rich and able Christians should as fathers, not only do one but all of these duties to Gods poor, as to the children of God, and their brethren in him. All cannot do all this, and some that have the best mind, have the fewest means; yet let such offer their two mites, the gift of their good will, and it will suffice. And now to move the unwilling to a work of such import, and so commanded; let them first consider that the case of the poorest may (God knows how soon) be made theirs. They are rich to day, they may be poor to morrow: and who shall give to them, who (when they were able) would give to none? Prou. 21.13. May not their own measure be returned? may they not justly be served with it? Math. 7.2.  
Secondly, God in both Testaments requireth this duty under great penalties: if he had not, it is our debt to him, who gives us all: and should we not pay it?  
Thirdly, we are members one of another: 1. Cor. 12.26, and will one member see another perish, and not secure it? Or when we are full, shall we think no man is empty? When are in our warm house, that none is harbourless? that no man is sick, when we are whole? and no man in trouble, when we are at rest? And because we have abundance, that no man feeleth want? Shall nature teach one member to help another? and shall not grace, or the bond of grace, bind the members of Christ, one to relieve another?  
Fourthly, the reward is great, for a cup of cold water the cup of glory, Math. 10.42. And shall we we not have respect to the recompense of reward? Hebr. 11.26. To lend unto men upon usury is forbidden, Psal. 15.5. but to lend so to God, by giving to his poor, is commanded, Math. 25.27. Of all usuries, this is safest, and hath the richest return.  
Fiftly, we are but stewards, not owners of the goods we call ours; and they are matters of trust from God, and not of private interest to those that have them. Now shall the steward turn into his own profit, or bury in his own pleasures his masters money, and not come to his account for it? The steward, that did so, (as we heard) was reckoned with: Luk. 16.2, and such unjust stewards shall be sure to hear one day; Give an account of thy stewardship, Luk ibid.  
Sixtly, God giveth us the example, who giveth abundantly to all: and should we not be followers of God? Eph. 5.1. Should we not be merciful, as our heavenly father is merciful? Luk. 6.36. Nay, he that died for us feeds us, that is, spiritually feeds us with his body, and will we not feed him with our meat? He clothes us with his righteousness, and shall we think it much to clothe him with our cast apparel? He hath prepared for us in heaven; and will we do nothing for him on earth? Now what we do to poor Christians, we do to him: and what we do to him, must be in more than in a piece of bread given him at our doors; we must lodge him, and cloth him, and do other things unto him: freely we have received, freely we must give, Math. 10.8. So much for this poor man's sores; the effects, by which he is further described, follow. The first is.  Which was laid at his gate, etc. 
In the greek; Who was laid prostrate, or all along at the rich man's gatehouse. It is like, he could neither stand nor sit, he was so full of sores. And where we read of the rich man's gatehouse; it may be gathered he had a large and stately house: a house of great receipt, and many in house, besides his train of servants, and the company of dogs he kept. And though all these had house-room sufficient, and enough for the belly, yet a righteous poor man full of sores and hunger, lying at his door, could have nothing. For (as followeth) though he desired but crumbs, he could not have them. What can the rich man say to this? that he saw him not? He could not go out of doors, but he must see him: for he lay at his gate. That he was able to work? He was full of sores, and could not. That he had no such need? wherefore then did he beg crumbs, and not the whole bread of the rich man's table? That there were many, and he could not serve all? We read but of one, even Lazarus. That he might have gone to other house● to beg somewhere? It seems he could go no further, by his lying along in the place, and his speedy death there: that he might have chosen to come thither? Necessity drou● him; and hope to find something, where so much was stirring, invited him: the rich man fared well, and sumptuously, every day. This rich man (therefore) is without all excuse; as his dealing was without all mercy toward so poor a man. But where one so respected of God, is so humbled by him at a churls gate, 
Doctr.  we learn that it is nothing strange, God should begin his visitation at his own house. Saint Peter saith, The time is come, that it must beso, 1. Pet. 4.17, and Christ: Our friend Lazarus sleepeth: joh. 11.11. That is, is already dead, v. 14. So when the destroyers were sent against jerusalem, their charge from God was, to begin at home, at his own Sanctuary, Ezech. 9.6. And when the Lord would visit the proud heart of the King of Ashur with his destructions; he professeth to do all his work, to wit, of visitation upon mount Zion and jerusalem, his own city and household people first, Esay 10.12. jer. 25.12. The bitter cup of indignation, spoken of by jeremy, was prepared for many Kings, and a large people and world of men; but who must drink first? and to whom was this cup of desolation by the sword first sent? Was it not to the city where his name was called upon, jer. 25.29. & 49.52. Was not jerusalem plagued first, and many and great nations after her? So a poor man here is sore visited, and the rich man spared till his turn come.  
The reasons. He that is the Master of a family, will have an eye to his own house before strangers. So he that is the Lord of his people, will first look to his own household people, and after to the strange-childrens. He will first nurture with correction his own sons and servants; and then smite with destruction and plagues all that are forth of his house, being not sons nor servants, but enemies.  
Secondly, it more justifieth the Lord, when he will not spare sin at home; so near him; and cannot but more silence the enemy when God shall visit for his sin. For he hath less to say against him when his own have not escaped.  
Thirdly, God will not have his children condemned with the world; therefore he will chasten them, when he spares the world, that is, sinners in the world, 1. Cor. 11.32. He will pull them in betimes, and because he lou●s them, deal sharply with them, Hebr. 12.6, when the wicked shall go free: as a father seeing two boys fight, whereof the one is his own, will correct the child that is his, and let the other pass.  
Then, Use 1 though we be God's children and household servants, yet are we not exempt from the rod of his people: there is a judgement that befalls both good and bad, and this begins at Gods own house: and though none have more security than the godly in common calamities, yet this promise to them, being but of temporal blessings, is to be understood with the exception of the cross, Psal. 89.32.33. Joh. 16.33. For as the mother that wanes her child, layeth wormwood or some other bitter thing upon her breast to make the child to leave it so because, we are too much affected naturally to the world, that is, to the lusts of those profits and pleasures which are therein, except we be waned from it by some miseries and crosses here; therefore hath God laid upon it the wormwood of calamity and troubles, to the end that we (his children) might not too long hang upon the breasts of it for weak and vain matters, or that which is but the simple food of worldlings. What if God had for any long time, spared the use of his rod and staff toward David, his own King. Psal. 23.4. He himself or another in like case (if not he) tells us: before I was afflicted I went astray, Psal. 119 67. The Lord laid this rod away, but for a little space, by giving him some rest from war and troubles abroad; and so soon as he awaked from his afternoons sleep, he beheld a sight, such as Adam after his sin, saw; who saw himself naked, and ran from God, Gen. 3.7.8. 2. Sam. 11.2.3.4. Again, till God brought him to his Sanctuary to school; how foolish and ignorant w●s he, and how like a beast before him? Psal. 73.17.22. Are we better than David? or could not David be ruled without strokes, and can we? Therefore necessary it is, that judgement which beginneth at God's house, should (if we be of this house) begin also at us.  
A terror therefore, Use. 2 to those who feel no work of sorrow in their mind, or outward members. For except they can make sure, that they have no sin, it is fearful to be at such ease. And if judgement be gin at God's house, either they are not of that building, or his judgements must beat upon them. Besides, continual quietness and peace in a sinner's state, proves that the strong man hath possession, Luk. 11.21. But where a Christian is once made, there is no end of stirs in the body, or war in our mortal bodies, the flesh lusting against the Spirit, Galat. 5.17, till one side yield: which is never seen in the children of regeneration, till corruption, that goeth not out but with the going out of the last enemy be done away. Further, we are senseless of sin, except God make it bite, as if he gave it teeth by his corrections: and if our hearts do not smite us, as David's, him, 2. Sam. 24, how merrily do we go away with sin, carrying it as easily as Samson did the gates of Azzah? judg. 16.3. Now, is it terrible to live in sin with so small remorse of mind and conscience as they do, whose ears God hath not opened by his discipline? Then it must needs be a terrible thing for men, consisting of flesh, to feel no crosses.  
But must judgement begin at God's house? Use. 3 Then for the correction of God, beginning at the righteous, what do they but testify for them that they are of that house that God specially loveth? Amos. 3.2. The branch that beareth fruit he purgeth, to wit, with his corrections, that it may bring forth more fruit, joh. 15.2. That is, the Lord of his own vineyard comes with crosses, as with a pruning knife in his hand to pair us, and to dress us (that be branches,) that being yet but weakly fruitful, we may be made fit to bring forth fruit plentifully in duties of piety to God, and of love to men. And for these outward things of ease, credit, and a wealthy life, what are they but medicines for the disease of sin? Therefore he that dieteth his children will give them these things, rather as medicines to heal them, then as meats to fill them. For no good Physician will prescribe that use of medicines that he doth of ordinary meat. He that comes to a man's house, as a stranger for a night, is better used for the time, than he is that shall be heir. For oftentimes the one sits down at table, and the other waits: yet who is greater, the stranger? or he that shall be heir of all? So for these strangers that have some few night's lodging in God's Church, howsoever here they may be more made of for outward things, and for some short time, than the children of the house, or then the eldest son; yet the father hath no such care of them, nor meaning to them as he hath to his own, to whom he will leave the inheritance: and they shall departed as strangers, when these shall abide in the house with him for ever. And as Abraham gave certain gifts to the sons of his concubines, & sent them away from Isaac, Gen. 25.6: so to these, not children by adoption but sons by creation only, the Lord will give these small things for their child's part, and at their death, send them away from the true Isaac, jesus Christ, never to have any part in his salvation: never to dwell any longer with him, to whom the Father saith: Son, all that I have is thine, Luk. 15.31. We see it here in this rich man and Lazarus: For though Lazarus waited for a while, not at the table, but gate of this churlish rich man, who sat at table in his great hall, and had great abundance of these earthly things; yet when Lazarus received the inheritance prepared for him, he was sent away as it were to his own place; and as a stranger to God and God's family, departed from him, and it for ever. For the first news we hear of him after his death, is, that he was in hell in torments: that was his place, and thither he went. Hitherto of the first proper effect, the second followeth.   
Verse. 21 
And desired to be fed with the crumbs, etc.  
A second proper effect concerning Lazarus; who (greatly) pinched with the cross of ponertie, and having deadly sores upon him, and a grievous hunger, yet breaks not out by impatience, as our beggars would; but humbly craveth some relief from the very crumbs of the rich man's table. He craved not any variety for a sick and weak stomach, nor would choose his alms, as some that come to our doors now, who have more need of the Magistrates discipline then of that they ask: but begged only some of the cast bread, and (questionless) would have been thankful for it.  
By whose example our poor are taught to be contented with their alms, whether of crumbs, as Lazarus; or of gleaning, as Ruth. Ruth. 2.2.3.  
The reasons. Men should submit to that estate that God hath laid upon them; and being poor, 
Doctr. 1.  not disdain to stoop under the low gate of a poor life: the best way to make men merciful, is to make ourselves by humility, capable of their mercies.  
Secondly, if servants must be contented with their wages, (perhaps less than they deserve): much more beggars with the alms that is freely given.  
Thirdly, the contrary were to walk stubbornly against God, and therefore to provoke him to walk stubbornly against them. For their poverty is his chastisement: and therefore, despising what God shall send by it, they contemn the rod, and him that sent it.  
A reproof of our unthankful poor, Use who scorn the alms that is not of their own choosing, and murmur against an alms of bread; where this godly poor man desired but an alms of crumbs. The poor should speak with prayers: Prou. 18.23, That is, submissly, as they that entreat: but now they speak as the rich; not humbly with prayer, nor dutifully with thanks, but with proud and insolent replying. For they answer rowghly, and not with a gentle tongue, when they have not what they would. These are not cast down before the Lord: for than they would in better behaviour, cast down themselves before men. Nay, but such set themselves rather to wrestle with God, who will therefore bring seven plagues more, and seven times greater upon them, till they be either humbled, or destroyed, Leuit. 26.21.24. If their poverty cannot humble them, nor their misery make them stoop; (where yet Pharaoh, and Haman, and Benhadad in their afflictions became humble and stooped unto those who they knew, could help them); the Lord hath other means to make them perceive who he is, either by plagues on earth, or by that plague of plagues, their just damnation in hell.  
Lazarus here desireth but to be fed with crumbs, yet it doth not appear by the text that any man gave them to him; rather it is evident by that which followeth, that no man did. And so the master of the house, being cruel to the poor; the servants (for like Master, like servants) would give him nothing.  
Which teacheth, 
Doctr. 2.  that as the Master is, such (commonly) are the servants. If the ruler hearken to lies, that is, admit them into his ears and receive them into his heart, all his servants will be wicked: Prou. 29.12: That is, as ready to tell them, as they to hear them. And whither should filthy channels run, but into sinks fit for them? When Caiaphas was against Christ, his whole household, men and maids, were against him, Math. 26.69.71.73. Ahab, a wicked King, had as wicked Courtiers, who did so generally humour him in the hatred of God's Prophets, that Eliiah thought there was never a true worshipper left in Israel, 1. King. 19.10. If Herod be moved, all jerusalem is moved with him, Math. 2.3. And jeroboam, an idolater, made all Israel idolaters, 2. King. 3.3. So Queen Marie a Papist, made the land Papists.  
The reasons. They that serve, are led much by those whom they serve; and many seek the face of the ruler, Prou: 29 26. That is, as men are men, and compassed with flesh, they desire and study, in corruption, to gratify those in evil that for evil can reward them.  
Secondly, inferiors are evil by nature; and being so by example too how can they be good?  
Thirdly, if they be not inclined as their Masters, they cannot hope to have their countenance: and the greatest number will rather lose God's favour, than theirs.  
An admonition to Masters to be good themselves, Use. 1 if they would not have their people nought, like themselves. For as the judge is, so are his officers, good or evil, Syrach. 10.2. Therefore Christ, when he would see good fruits of a family, begins at the tree of them in the Master, Math. 12.33. Abraham, given to hospitality, his wife was so too, and so was Lot, brought up in his house, Gen. 18.6 7.8. & 19.2. Where the Master is godly as joseph, the servants will be godly, as joseph's chief servant, Gen. 43.23, or sleme so: but wicked Masters, as Absalon, have wicked servants, like those of Absalon, 2. Sam. 13.28. So where the Master is a Papist, the servants must be Papists, or favour Papistry. And where he is neuter, or lukewarm, they must be indifferent. As the body bends, so must the shadow: children and servants in a house, are commonly shadows to the mind of their Parents, and other overseers. These are the party coloured rods they look at, and their examples the colour they conceive by, Gen. 30.39. Thou swearest before thy little ones; and they hear thee well enough: for even these little pitchers have ears: and must not they swear as fast, when thy example teacheth them? Thou dost not reverence God's word, or Ministers: and will thy servants and children do better? Thou hast tenants, and they see thee no way truly to countenance good things, nor to be angry at evil: and will they hate the evil, and choose good: or do not they mark what countenance thou givest to the Preacher, and what words against him? And so as thou pipest they dance. in what way thou leadest of zeal or coldness in religion they follow; naturally in coldness, hypocritically in zeal. Use. 2 A terror to all Superiors in bad example. For when their inferiors do badly, or otherways then they should, they are the winds that move them. jeroboam, that made Israel to sin is Master, and Prince there: and they shall answer as sinners for themselves: and as examples of sin, for others. Nor let them say they go to hell for nothing, when in two regards they go thither: one for being evil, another for making others evil. So much for the proper effects that concern this poor man, that which (out of him) concerneth others, followeth.  Yea and the dogs came and licked his sores. 
Yet the dogs (whose nature is to bark at strangers and not to lick their sores, but to make them sore showed more pity in their kind, then either this Master, or his men. For these gave him their tongues, they would not give him their crumbs: these supled his sores, they no way slaked his sore hunger. These bestowed what they had, they would bestow nothing. These were pitiful to man; they were cruel to poor man, and inhuman to Lazarus, a godly man. Which could not but proceed from the Lord, and be his own deed, both to testify against, and to convince the unmerciful, and more than beastly incompassionatenes of such cruel wretches. For here the kind nature of the dogs shamed the hard hearts of men: and God opened their mouths, as he did of Baelaams' ass, Num. 22.28.19, to reprove their m●ister. Or, God taught these dogs kindness, to teach their master mercy.  
And here we are taught that God, 
Doctr.  for good purpose, doth oftentimes make unreasonable creatures his witnesses against reasonable men So fire and Lions, the fierce fire, and the hungry Lions showed mercy, when the King and Princes of Babel and Persia would show none to Daniel, and daniel's fellows, Pan. 3.27 & 6 22. Thus also, when Israel would not know God by his Prophets, he taught them by the Ox and Ass to know him, Esay 1.3. So providence is taught by the Comes, Prou. 30.26: order by the Grasshopper v. 27: diligence by the Spider, v. 78: and timely repentance by the Turtle Swallow, and Crane, that know and observe their time, jer. 8.7. In the book of Micah; when Israel would not hear, God turns him to the Mountains and hills, bidding them to hear, Mich. 6.1.2. And Solomon makes the Ant, the sluggards teacher and the Ant-heape, his school to learn in, Prou. 6.6. Thus reasonable men are schooled by unreasonable creatures.  
The reasons. By this means, God doth show them what they should do; and shame them, not having done as they should. Now shame often times moves us, when the words of the wise can do nothing with us.  
Secondly, proud persons must be humbled, before they will learn, Esa. 66.2. But what better way to humble them, then to convince and shame them by such simple Teachers as the Ox and Ass, and other, both unreasonable and senseless creatures are? For may they not then say; What fools are we that must have such to teach us?  
Thirdly, man must have one or other to teach him knowledge, or to condemn him, if he will not learn: and God hath not left himself without witness, Act. 14 17. Where therefore, his Ministers cannot teach man by his word, the other creatures by their order must, that there be no excuse. And now what can he say, when the creatures without reason observe their maker's law; and he that hath reason, and the teaching which they want, will not?  
An admonition to reasonable man, not to despise, 
Use. ●●.  nor yet to neglect the schoolings that God gives him by his other creatures. Not to be unmerciful, when some dogs have been merciful. Also, when beasts tender their own kind, not to forsake his. And when God putteth the song of his praise into the mouth of all creatures, even of the hills and mountains, of the fowls of the air, of the trees of the forest and of the dragons and worms that creep upon the earth, Psal. 148, not to suffer his praise to go out of his mouth. For shall i● not be shame and sin to him to be dumb, when these are so high, and loud? And what witness can they give but of his just condemnation▪ if where they declare his glory he bring by his wickedness, by his cruelty, by his profane life and most urine behaviour, nothing but shame, reproach, and contempt to his name? God (as was said) never left himself without witness, no not in the blind world of the heathen; how much less can he want witness now in the new world of grace, where the light is ten times clearer than that of the Sun? and where besides the dark stars of the firmament, we have the clear glorious Sun-light of the Gospel to walk by? If then, being taught (as we are) in the common and private school, that is, both by creatures, and by the word, we profit not more to obedience, or a better life; not only the word (that we have so long heard) will judge us, but even the creatures, that do so well in their kind, will with open mouths witness against us. And let me tell you, that if the 
(b) Esay 1.3.  Ox know his owner, and the Ass his masters crib; and we that have reason to make us men, and the Gospel to make us Christians, neither will know, nor regard to know our owner's fear, or masters glory; it cannot be but these simple drudges, the Ox and Ass, will in their obedience, give in a fearful evidence against us, one day. Also, we that have our beasts obedient to us in the six days, and yet (as rebellious children worse than beasts) are disobedient to the Lord on the seventh, what can we say? For when we spoke to them they heard us, when we whipped them they obeyed us, in all our business they attended on us: and yet we listen not to God calling us by his word; we neither profit by his chastisements, nor attend on his commandments. How can we answer this? how can we deny so plain a matter as this? And when these shall speak against us with the voice of their testimony, what will we allege for ourselves? And what will be our defence? A fearful thing therefore, not to hear such Schoolmasters as these, nor to be better by precepts of this nature, in such Monitors, as these are.  
But doth God make unreasonable creatures his witnesses against reasonable men? Use. 2 Then though men should hold their peace, the stones would cry, Luk. 19.40. That is, if it could be supposed that man, in bearing witness, would be partial to mankind; yet God could have witnesses, many and sufficient against him, in his other creatures without number. Or if man should not accuse man, nor a man's conscience himself; yet neither should God be without witness, nor man without accusers, or (for failing) innumerable accusers of another element and creation. O then, how careful should we be now by keeping good conscience in all things, Hebr. 13.18, to stop those mouths that otherways we shallbe sure, by walking against God and not in his fear, to open wi●e against us in the day of vengeance, and year of recompense from the Lord? Esa. 34.8. When the Israelits contended with God, and murmured against him in the desert, they might have considered how he but spoke to the Sea, and the great Sea did presently hear him; though it were to divide itself, as it were to receive some deep wound orgash against course, to give them way. Ex. 14.21. So when they rebelled for water; they might have learned obedience of the hard rock; for when Moses smote it, 
(d) Num. 20, 8.11.  he should but have spoken to it, it was not rebellious, but presently gave them water in abundance. These were God's witnesses, and shall be men's judges; because by the light in them they could see no better to obey, having so clear a torch of example to lead them. And so we if we profit not to good order by the seemly order of the unreasonable and insensible creatures that serve God in their kind; shall have witnesses enough against us out of that simple host or muster. The winds and Sea obeyed Christ: for he rebuked the winds, and said to the Sea, be still, and presently they obeyed: the winds ceased, and the Sea was calm, Mar. 4.39. Now if angry persons hear this, to whom it is said; Be angry, and sin not, Eph. 4.26, and yet will not be calmed by the word, putting away wrath; the winds and Sea shall condemn them. The beast that will drink no more than it needs, may depose against those that sit at the wine and strong drink all day long: The Ant that prepareth her meat in Summer, that is, while it may be had; condemneth those sluggards and idle, destitute of understanding, who neither Summer nor Winter, care for any thing, Pro. 30, 25. The locusts that go forth by bands, that is, strongly together, and not weakly by few in a company, are witnesses against the divisions of Christendom, that (separately) make themselves a prey, when (jointly) they might make a beautiful army, v. 27 And the Spider that laboureth so busily about her web, and takes hold of her thread with such industry and constancy, is a shame to the slothful in their vocation, who take no hold of Time for any good purpose under the Sun. v. 28. Lo here, who may be our teachers, or will be our accusers, though man should say nothing. Let us therefore, among so many witnesses, walk circumspectly, not as fools but as wise: so I come to that which is common both to this rich man, and Lazarus.   
Verse. 22 
And it was so, that the Beggar died, etc.  
That which was common to the rich man and Lazarus, is, that they both died. For in the beginning of the verse it is said, the beggar died: and in the end of it, that the rich man died also. Now to die, properly, is to have the soul severed from the body: and so all must have, poor and rich that die. This poor man was bitten to death of the dog of hunger: and the other rich man, though he felt no hunger, yet could not avoid the dart of death; for both the poor and rich died.  
Where we learn that the state or condition of the poor and rich is one concerning death, 
Doctr. 1.  and that the Law of it is universal. One dies as well as another, the wise man as the fool: Eccles. 2.16: and all flesh is grass, Esa. 40.6. The flesh of poor men and the flesh of Kings is grass; and both cut down by death, the coarsest grass, and the finest flower of grass. Death is the worm in every gourd mortal; jon. 4.7: and Princes die like other men. Psal. 82.7. The point is plain by the experience of all the ages both of time, and persons past: and therefore the Prophet in the Psal. 89. V 48, maketh this question, What man is he that liveth, and shall not see death? As much as if he had said, No man living but shall. So Saint Paul, It is appointed, as by a Statute of everlasting Parliament, and appointed to men, that is, to every man, to one as well as to another, That they shall once die, Heb. 9.27. And dust shall return to dust, as it was. Ecclesiastes, 12.7.  
Behold we the famous men before us, that governed the people by counsel, and in whose doctrine were wise sentences: or consider we those great ones that we read of, who commanded the sea and dry land, making the beasts of the earth, the fishes of the sea, and the fowls of the air to serve for their delight; are they not (all) turned to their dust, and is not all their glory fled as a shadow. Hat not just and mighty death covered their large bodies over with those two very short words, Hic ●ac●t, Here lies, to wit the body of such and such a Monarch, Potentate and Emperor of the earth? Was not the grave their house? and did they not all make their bed in the dark?, job. 17.13.  
Some of their journeys in this pilgrimage of life, were shorter, some longer; but was not their grave the common Inn where they lodged at night? and what difference in death between them? 
lucre, Dialog.  Among many dead Ghosts (as it is in the fable) one would needs know which was Philip King of Macedon; Answer was made, He that hath the bald head is Philip: All have bald heads, saith he: he that hath the flat nose is Philip, saith the other: All have flat noses, saith he; He with the hollow eyes is he, saith the other, and that hath the bare ribs, and rattling bones; but all are such, and have such, saith he: Then said the other, I perceive then there is no difference in death between the beggar and the King. In a cast of Counters, one hath the place of pounds, another of shillings, a third of pence, and every one as he that casts the account shall think good to lay them; but put them all into a bag, and what difference is there? So what difference between those that are worth thousands, and those that are worth nothing, being once put together in the common bag of the earth? Solomon in all his glory was not so glorious as the Lily, saith the second Solomon: Math. 6.29. And what is a Lily? or what eternity is there in that flower of grass? It is said that every Lily hath his worm in his root: and can we think that the Lily of flesh is without? Surely the worm of death gnaws upon us so soon as we begin to live in the womb, be we borne poor, or of Princes: and, when we come into the world, innumerable petty deaths are sent upon us for transgression. Worms eat us alive: and we are but worm's meat, being in our house of corruption. That which hath some show to day, is to morrow rolled up, and laid aside in the clod of the earth.  
Abraham was the friend of God in his generation, Samson was strong, and job just, and none so wise as Solomon: and yet death hath rolled up all those Worthies, and buried their bones in Golgotha. Since the fall of Adam, there is no entering into Paradise, but by the burning Seraphims: or blazing fits of death, Gen. 3.24. It was said to Adam, and the same may be said to all that come of Adam, Thou art dust: Gen. 3.19. That is, thou art but matter for the earth, and for death that reigneth over all flesh. Finally, as in the parable, the Labourers came into the Vineyard, Math. 20.1.3.5.6. so shall those Labourers go out, some at one hour, some at another; some in their infancy, or dazon of day. Some in their third hour, young; some when they are men, in their sixth and ninth hour; and some when they be old men in their eleventh and last hour. But all must go out of this vinyeard of life that live; and the longest day of the longest livers life is but till night, the night wherein no man can work, john 9.4. I conclude therefore, that all are mortal, poor and rich.  
The Reasons. It is just that God give to every one the wages of his works: but the wages of sin is death, Rom. 6.23. and therefore just it is, that he who sinneth (and all are sinners should die.  
Secondly, sin ●●●nt ever all, and death by it, Rom. 5.12. and therefore all, rich, poor, and all must die.  
Thi●dly, God say de to Adam, In the day that thou eatest of the tree which I have forbidden thee to eat or touch, there shalt die the death, Gen. 2.17. Now Adam did eat, and what was said to him, was spoken to all Mankind in him: and therefore not he only must die, but all must die that were in his loins.  
Fourthly, we are all one man's sons, Adam's; and have one mother, our common mother, the earth, job. 17.13.14. And whither must Adam's sons go, but whither Adam's sin sends them? and to whom is the child to be brought, but to his own mother?  
Fiftly, 
(b) Austen.  one calleth life a sickness, and he that hath the sickness of life, how can he choose but die?  
Sixtly, by death God declares his power, seeing that by it he translates his Elect to life, and that eternal: therefore is death called by David, The way of all the living: 1. King. 2: 2. and by H●zechiah in his song, The door of the grave: Esa. 38.10. For as men enter into their houses by the door, and go to their places by the way: so do they pass to their graves by death, and remove to their Country by the same, as by their common way. One useth this comparison; As the herb breeds the worm, and the worm (so bred) eats the herb that is bred in: so sin brought in death: and death brought in by sin, destroyeth sin to the righteous, the sin that caused death. If sin had not been, death had never been: and yet to the Elect, deaths being, only, doth away sin; not because they die, but because they receive that grace in death, and not before they die.  
Seventhly, there is a common subjection to death, that the godly by such subjection may learn to make the more of Christ, and of their salvation by him, when they shall perceive that, that which they so much abhor and, fear (I mean death in kind) is by his dying made no death to them, but their door to the kingdom of heaven. Heb. 2.14 15.  
Lastly, the law of death takes hold of all; that the godly being under the arrest of it as well as others, though not under 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 earthly house, in death.  
But do the rich dye as well as the poor, Use. 1 the King as the beggar? Then let the great ones learn, not to despise meaner persons at their feet, nor insolently to advance themselves above them: for they have one Mother, and go to one house. Corruption is Father to both, both have one Sister, the Worm, and both shall lie down together in the dust, job 17.13, 14, 16. Hear the poor man died: and died not the rich man as well as he? Doth not this sword devour one as well as another? 2. Sam. 11.24. Is not the mouth of it the grave that receiveth rich and poor? and what is one heap of dust better than an other in the dark chambers of the dead? Difference of persons serves but for this life; after it, all go to one place: and great men play better parts on the high stage of this world then meaner do; but when the play is done, on goes their own apparel again, the common wear of mortality, & all are clad alike with corruption & worms. Who considering this as he should, doth not see and confess, that there is neither 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, do great possessions and this greatness, to be rich in grounds avail men, when a piece of ground of five foot must contain them? What better for their stately houses, when bound hand and foot, they must be put in the strait house of a simple coffin? What better for their rich apparel, when a sheet of no great show must shroud them? And what doth their dainty fare, and sweet meat profit them with the sour sauce of repentance? Wealth they may have, but no wealth can buy them of death: for here it is said, A rich man died. All rejoicing therefore, and swelling above others, by reason of this earthly glory, is very vain and unworthy 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 universal, 
Vs●. 2.  than it is no inheritance to be here; and (here) we have no continuing City: that is, we have no state of perpetuity in those earthly Cottages: The term we have in them is short and simple, compared with our enduring house in heaven. Our warning out of them begins with the first moment of our natural life: for so soon as we begin to live, we begin to die: and the place we have, hath no foundation; where the place we shall have, is sure and eternal. And should not all this move us to take present order for another, and better life? He that knows he shall remove out of the Tenement he hath, within a quarter or half a year, is very improvident, and weak witted, if within that short bound of time, he prepare not some other house to come unto. So for us that inhabit these houses of clay, seeing our warning is shorter, and our change may be sooner than half a year, or quarter (perhaps to morrow, perhaps this present day or hour) how improvident and simple are we, if we care not to assure unto us another and far better house, than those we have here? that we may say with the Apostle, We know that if our earthly house of this Tabernacle be destroyed, we have a building given us of God, an house not made with hands, but eternal in the heavens. 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 remembrance 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 find small relish in them, and be ready to say with Esau; Lo I am a●mos● dead, and what is this birthright to me? Gen. 25.32. Where contrarily, promising to themselves long life, (and their lease may be out to morrow,) they lay up all their treasure in their barns and full bags, Luk. 12.19; not caring for their other house till this be taken from them.  
A reproof therefore to those, Use. 3 who (as if they forgot the common way of all the living) make it a strange thing to die; and who live, as if there were no house of darkness to pass unto, nor way in death to walk 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 stomach, in our body, or bones, how do we wonder at it? how passionate be we, and how pettish for it? as if it were some great wonder that any of Adam's children should sicken & die? How will such be able quietly and with any peace to bear the coming of death, the Lord himself, when they are so aghast at the approach of these his purveyors, or petti-deaths, whom he sends before to prepare for his coming? How have such remembered every day to look for death? and every hour to prepare to die? or rather how have such forgotten to esteem of every day as of their last day? and to prepare for every hour as for their dying hour? But of this I have spoken largely in my Sermons of life and death, specially the first and second the●e.  
Thus we have heard that it is common both to rich and poor to die. Yet, in the order observed in the text, this poor godly man, he that was in such misery, pained with such hunger died first. It was to hasten him to glory, and from the evils he endured here.  
And so we secondly learn, 
Doctr. 2.  that the deaths of the righteous are their gain, or a speedy taking of them from evils present, and to come. So saith Esay, the righteous, that is, they that love righteousness, and have it imputed, are taken away, or gathered from the evil to come: Esa. 57.1: That is, both from the evil of sin, and from the evils that come by sin: and this taking away is in their bodies for the grave, in their souls for glory. Thus was 
d 2. King. 22, 20.  josuah taken away, a good King, and a good King, young. Evils were near, therefore was he taken from those evils and plagues at hand. Enoch also, he that is reported of, that he pleased God, Heb. 11.5, was for his great gain, walking among sinners, taken up to God. Gen. 5.24. And thus the Lord showeth himself to be a rewarder of them that seek him, Hebr. 11.6, or that walk 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 have rest from their labours, that is, evils present, saith S. john, Apoc. 14.13. And when the cheeks of the godly are blubbered with weeping for the evils they see, and evil things they suffer of the unworthy world, God doth not delay, by taking them out of the world & to himself, to wipe all such tears of pain 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 moved with the wind of long troubles: and therefore will not contend for ever with them, that is, overlong, l●st the spirit should faint before him, Esa. 57.16. Also, if the rod of the ungodly did rest always upon them, they might put forth their hand to wickedness; Psal. 125.3. So should God lose his good subjects, which he will not do: and therefore will not suffer them to be tempted above 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 unregarded, or used unworthily, 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 everlasting good of his children.  
Thirdly; in this life the godly have nothing but loss upon loss: as the loss of their good labours, the loss of their good name, and the loss of their time here. Besides, for their afflictions, their death only 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 advantage of the righteous, and their great preferment by death, that by it they are drawn out of so many and fatal evils, into the blessed rest and glory of God, in the which they shall continue ever? So long as they abide here in their tents of war, they must not put off their harness at any time: day and night they must lie in the field, expecting a battle, wherein is no time of truce. For if Satan be overcome at one time, at another he will set upon them: only death ends the battle, not to his avail, but to theirs. They that die in those battles are overcome; in those other the Saints never overcome till they die: and is not their death then, their undoubted advantage and gain that so die?  
But doth God take away the righteous speedily and soon, because the world is not worthy of them, Use. 1 as the wicked are unworthy to live in the world? Then, they that survive the righteous, have just cause to fear that for their unworthiness such are taken from them; and because they no better regarded them, nor God's love by them. Some rejoice 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 goodness, and desired rather his room then his company here: but let such know that▪ Lot being departed out of Sodom, fire and brimstone will come quickly after, Gen. 19.17.23.24. For the wheat being gathered into the barn, what shall be done with the tars? shall they not (being bound up for the fire) be set on a burning? Math. 13.30. When the godly Lazarus is dead, not long after dieth the ungodly Dines: but Lazarus is in Abraham's bosom, and the rich man in hell in torments. Assoon as Noah is in the Ark, the world that mocked him, is in their grave of waters, and most of them in their centre of fire. Therefore, when the righteous perish, the wicked (behind them) have great cause to howl and weep, but no cause to laugh or be merry, except this may make them glad; that making no good use of their happy ends, their own unhappy end is not far off, that waiteth for them to damnation. Now, consider this ye that forget God, lest he tear you in pieces, and there be none to deliver you. Psal. 50.22. Let Lazarus, let the godly be regarded while they live with you, lest (for your contempt of such) God take them to bliss, and send you to hell. Or if God remove some young, and in their tender bud, sparing you in your threescore, and stubborn root; 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 man's gain; Then let not the godly man fear to die, Use. whose preferment is such by death, that Christ in life and death is his advantage. Philip. 1.21. That which is bitter to worldly men is pleasure to him: that which is woeful to them, is joy 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 marvel then if the wicked be loath to die: but great marvel that the godly should fear to die. For, for the wicked, (specially the rich, such as this rich man); here they are well, and cannot hope that their remove 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 needs much trouble them: and no marvel, if they who know no better life, leave this against their wills.  
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 liberty, 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 tears, and they be in the world as jacob in Laban's house. 
Gen. 30.31.  How then can they so much love this vale, and Laban's house, of so many and continual vexations, as not to desire with the change of the place, a change in these matters, miseries and conditions of mortal life? Who would not departed with jacob, and desire to departed with Simeon, in such a case? Luk. 2.29. Gen. 31.17.18. Death in itself is full of bitterness, and by nature to the nature of man, The very king of fear, job. 18.14. and who looking upon death with the viso upon his face, and armed with sin, will not give back at his approach, and say, O stay me a little? Psal. 39.13. But when death shall be considered with the advantage, that is, as it is to the righteous, and as Christ hath taken from it the viso of fear to them, and to all that love his coming: the day of death, as the day of the jews deliverance from Haman, cannot but be a feast day, and a good day. Est. 8.17. a day of deliverance from the Haman of hell, from the power of sin, and powers of darkness.  
The Apostle considering this, desired to be gone: shall we think in a desperate mood, as they that care not which end goes forward? No, but he did it upon good and just grounds, knowing the happiness that waited for him, and which waiteth for all that have his thirst to be with Christ.  
The fear of death is natural: so children fear to go in the dark: but the fear of it, for itself, is weak: For many times death passeth with less pain than the torture of a limb. But the death to be feared, is the death that hath sin in it: and the reason of the fear, because sin that brought it, is fearful.  
Now the godly man's death is no such death, having the teeth of sin pulled out of it, that it cannot bite; his death is but his sleep in his bed, and rest from his labours: and therefore to him to die, is no more than to go to his rest at night; or having escaped the sea, to come to the haven where he would be, Psal. 107.30. And who would fear so to do? But their best preferment is, where (here) they are absent from Christ, there they shall ever be with him: where (here) they please God weakly, and offend him daily; there they shall both please him, and enjoy pleasures with him for ever: and where (here) they are strangers, there they shall be at home in their own Country and proper air, with the whole blessed Trinity, the Father, Son, 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 Abraham's bosom. 
The difference that was between the rich man and Lazarus after their death, was greater than (before) in their life here: for Lazarus went to heaven; It is said that the Angels carried him, as in their hands thither. The other went to hell; It is said, he was in torments in hell. Here he that could not be brought by the meanest in the rich man's house into the wicked rich man's kitchen, is carried by the angels (which for that purpose attend the godly at their death) into the bosom of Abraham, that is, into the glorious heaven of God's presence, where Abraham is, and whither all Abraham's children come. He that could have but the dogs here to bear him company, hath now the welcome company of the Angels to attend him. He whom no man regarded, the Angels now honour: And he now feedeth on the tree of life, that could not have the offals of the Rich man's table to feed on. Is not this a great change? But such honour had he; and such honour have all God's Saints.  
Further, in these words, and in Lazarus, two things may be considered; as, by whom he was carried, and whither. He was carried by the Angels (saith the Text) that is, by those spiritual, heavenly, 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 do, by divine commandment, minister to the heirs of salvation; diversly whiles they live, and sweetly at their death, Heb. 1.14.  
The place whither Lazarus was carried, is Heaven; called by a kind of Periphrasis, or kind of speech, Abraham's bosom, or the bay of rest from all storms below.  
And so we see that the glory of the godly beginneth in their death, as the glory of the wicked ends in theirs.  
But to return to the Angels; and in brief, to tell you what they are, as the word tells me; they are substances created without bodies: the time when, was within the 6. days, the place where, was in heaven. Of these an innumerable company fell quickly, and together, (for as they were made within the 6. days, so within that time they fell; and these we call (now) Devils; that is, Angels by their creation, but devils by their fall, for which they are Chained up in utter darkness, jude. 6. The other Angels, which (also) are innumerable, stood, and ever shall stand by grace in the purity and righteousness, wherein their Maker's hand (at first) set them  
And these are the Angels that this Scripture speaketh of, which are called Angels for their service and ministry: for in their substance they are spirits, and in their office Angels, Psal. 103.20. & 104.4. And Angels because they minister to the righteous in their life; and at the end of their life, as here to Lazarus.  
Where we learn; that the good Angels are, by God's ordinance, 
Doctr.  ever about the righteous; that is, about their paths in their life, and at their beds in their death, to do service to them.  
Thus three Angels came to Abraham, Gen▪ 18.3. And the same three to deliver L●t, Gen. 19.16. An host of them met jacob in his way, Gen. 32.1.2. to lead him▪ and a like field of them was about Elisha in his distress to help him, 2. King. 6.17. When Christ was borne, a great multitude of Angels, like Armies of men, were heard to praise God, and to sing to men, Luke. 2.13. divers Angels appeared to Esay. Esa. 6.2. One saith 6. but sixety times six Pitch about the righteous, Psal. 34.7. In the old Testament, there is a cloud of such proofs, and good store of them in the new. So true it is, and so certain, that the Angels have a charge from God to keep the righteous in all their ways, Psal. 91.11. That is, in all their righteous ways to attend them. The little ones have their Angels, Math. 18.10. Both little ones in Christianity, and little ones in years: the Angels are their Rockers.  
The reasons. Christians are a royal Priesthood, that is, spiritually, Priests and Princes, And Princes must have their guard, 1. Pet. 2.9. Worldly Princes have their guard at Court; and Christians that are Princes, have Angels for their guard in the Court of the Church, where they serve day and night.  
Secondly, innumerable evil Angels are about us, and dangers hang over us: and therefore if the good Angels did not watch over us, and tarry with us to encounter the bad; If their shield were not before us to cover us, and their persons at our back to save us, when dangers are near; how is it possible in so great malice of the enemy, and multitude of dangers, for God's little ones to be in safety? I say not but God can save without them; but I speak of His ordinary way.  
And in this sense; If the good Angels did not keep us, how soon would the evil that bear us such hatred, tear us in pieces, and devour us? How could our little Children ever live to be men in so many casualties of a child's life, if these blessed Spirits did not day & night keep them, and every part in them, and every bone in them? Psal. 34.20.  
Thirdly, the righteous are members of that head, which the Angel's worship, Heb. 1, 6. and honouring the head, how can they but serve the body? or doing the one by God's commandment, how can they but do the other by it? Psal. 91, 11.  
This is a point of singular both privilege and comfort to the righteous: Use. 1 Of privilege; seeing God vouchsafeth such honour to poor dust and ashes, as to make his noble Courtiers, the Angels, their attendants. Was it not great honour for Mardocai, a despised jew, to have so great a Peer of the Empire as Haman was, to hold his stirrup? to be set upon the best of the King's horses by him, and to ride triumphantly through the City, while he lackyed by? Hest. 6.10.11. Then, how great honour for such poor wretches as we are, to have such glorious Peers as the Angels are; not one but so many, nor for some one hour, but so continually and still, to wait upon us? The poorest Christian (if a true Christian) hath greater roial●ie by these heavenly guardians and their high wall about him, than Solomon in the mids of his two hundred Targets, and three hundred shields of beaten gold. Solomon had great glory by these; but the members of the true Solomon, have far greater by the Angels about them in all their ways.  
And as their privilege is great hereby; so who can tell what a comfort it is for Christians in distress to have such about them, not only while they can scarce breath under the hot pursuits of their deadly enemies, but are ready to breath out their last gasp on their deathbeds? for in danger will they not say; We fear not though ten thousands should beset us? Psal. 3.6. And at their death; They that be with us are more than they that be with them? 2. King. 6.16. Our souls are in a sure hand, being kept by the Angels; and they (as careful Nurses) will order all our ways. Indeed the good Angels do not appear ordinarily: No more do the evil, and yet we doubt not but hurt is done by the one: and why should we doubt that our help is by the other? Let us put on those eyes wherewith Elisha saw the mountain full of horses and charets of fire about him, 2. King. 6.17: and in all dangers we will see as much, and in the mids of death, our sure redemption. For we shall see the Angels that carried Lazarus to heaven, ready to carry us thither: and if they carry us thither, who shall pull us thence?  
A terror to the wicked that oppose unto God's little ones. For neither they, Use 2 nor all the wicked Angels with them can prevail against any whom the Lo●d will keep by his Angels, but perish rather in the opposition. So, what could Senacherib do with his great host of men, aided (it is like) by as many devils as men against Hezekiah, God's King? And spanish Senacherib, in the year, 1588., what could he do with his great host of ships, assisted with what the devil and all the devils Angels could do against Elizabeth of England, God's Queen? Was not Senacherib of Asour overthrown by an Angel? 2. King. 19.35. And did the Senacherib of Sp●i●e speed better? When the three servants of God were cast into the furnace, seu●n times heated, the Angels that kept the flame from them, turned it upon those that took up Shadrach, Meshach, and Abed●ego. Dan. 3.22. And God shut the mouths of the Lions by his Angel, while his own servant was in the den, but opened them when he was brought forth, and his accusers cast in; his and the Lions had the mastery, and broke all their bones before they could come at the bottom of the den, Dan. 6.22.24. Thus we see the defence of the righteous, and the danger of their enemies: and what can the devil and his instruments do more than they have done against them? Is not satan with his Angels sent away confounded from their deathbeds, when God by his Angels receives their souls, as the soul of Lazarus here? or did God so guard Lazarus then; and doth he not so, and as strongly guard and encompass the souls of the godly now?  
An instruction to Christians not to carry themselves unreverently at any time in their words or ways, because of the Angels. So the Apostle S. Paul would not have women uncovered in the assembly, because of them. 1. Cor. 11.10. If a noble man were in place, would we uncivilly carry ourselves: and shall we forget our holy calling in the worthy presence of the Angels: shall we make their waiting upon us tedious unto them, by behaving ourselves otherways in their sight, then beseemeth their high persons, and the honourable birth of a Christian. And now, that we are (all of us) before God in the Ministry and at prayer; let us specially take heed how we demean ourselves; lest the Angels, that grace our assemblies with their presence, when they return to heaven, complain of our unchristian incivility 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 gauds and mouths, some flat along, not in prayer, but in a slovenly rudeness, perhaps in their drowsy drunkenness; and some were fast asleep.  
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 private, care not what they say or do; and what steams they send up of a corrupt and unsavoury dunghill within, in all their talk to their private acquaintance, without any grace to the hearers. Such forget that the Angels are near, who want not ears, as they be full of eyes; that is, are not slow to hear, as they be quick to see: and how can they then be hidden? This is to grieve the Angels, and to make the God of Angels to grieve them. So far for the persons that carried the soul of Lazarus, the place followeth, to which they carried it.  Into Abraham's bosom. 
The place of comfort to which the Angels brought the soul of Lazarus, is here called Abraham's bosom by a trope or figure: because, as the father's bosom is the place of the child's rest: so heaven is that bosom of eternal rest, into which Abraham, the father-beleever, with all the children of promise which are believers, are received, in their souls, till the day of the resurrection. And it is no other but the bay or haven of repose from all storms mortal; whereinto Abraham hath put long since, and all shall, who walk in the steps of his faith.  
Indeed, some of the fathers have spoken doubtfully of it; and the Papists tell us that it is the Limbus or brim of hell, where all our fathers were till Christ descended to bring them out: But can that which is a place of joyful and happy rest, be the brim of hell? can that which is, and is called a glorious kingdom 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 sons of God? Can that be so near unto, and border upon the place of torments into hell; which by Abraham's speech of it in the 26. verse following, is so far removed, that there is a great gulf, or gaping pit between? and can Abraham's bosom, which is simply good, be taken for that, which (as a father saith) is never taken for good? Chrys●stome saith, It is the poor man's paradise: In honour de Divite. 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 book against Martion, saith; that hell is one thing, and Abraham's bosom another. Then Abraham's bosom cannot be hell, nor the canopy of hell. What shall I further say? this already spoken is sufficient to clear this Scripture, from sending the soul of Lazarus to hell, or to any part of hell: and therefore Abraham's bosom in this text is no other than heaven, the seat of God, and of the blessed Saints in light; an harbour of rest from the waves and Sea of this troublesome world: & unto it is the soul of Lazarus brought presently after his death: from whence learn, that after this life of pain and labour, there is nothing but joy and peace to the righteous, so saith Esay: He, that is, the righteous person, of whom he spoke in the former verse, shall enter into peace, that is, presently after his death, enter, or make his entry upon it, Esa. 57.2. God reckoned with those in their death, who had received their Lord's money. The account came not till they died: and therefore saith the text, When the Master of those servants returned, (who is said to return, when dust returneth to the earth as it was, and the spirit to God that gave it, Eccles. 7,) he said to the good servant and faithful; Enter into thy masters joy, Math. 25.21.23. That is, into joys unspeakable and glorious, 1. Pet. 1.8, or, such as the Master hath prepared for all his faithful servants, after they have served their course and time here. He saith not, enter first into the fire of pain, and when that hath well purged thee, I will take thee to joy: But without any more ado, receive that joy, whereof as the fountain had no beginning, so the rivers that come from it, shall have no end. Receive thy masters joy 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 pass from death to life; not painful, but truly joyous and full of pleasures for ever. The voice from heaven said the same, and the Spirit sealed to it; for so saith the Spirit, that is speaketh so, and no otherways then the voice spoke: 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 joy, and the plentiful redemption of the Saints. The Apostle Paul saith, Those that sleep in jesus, God will bring with him, 1. Thes. 4.14. His meaning can be no other, but that assoon as they sleep in Christ, or die in him; God hath them presently in his hand and keeping: who will keep them till the time come that he hath appointed to deliver them up, & to testify whom he hath received. Thus it is plain that the godly enter upon happiness presently, & so soon as they go henceby death.  
The reasons. The voice from heaven 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 every word shall be established? Mat. 18.16. joh. 8.17. But these two from heaven are more, and more sure than 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, than the day in which they are borne (as the Scripture speaketh); if they who go hence, come not out of pains but exchange them? nor end their misery, but continue it? nor be in happiness, but be troubled still? Eccles. 7.3.  
Thirdly, the speech of Abraham to the rich man must needs be true, which is, that Lazarus (now dead) is comforted, Luk. 16.25. But how comforted after death, and wherein, if he were not then in pleasures, as the other was in pain?  
Therefore the preferment of the godly is great by their happy death, Use. 1 Psal. 97.11. Here, They sowed in tears, there they shall reap in joy, Psal. 126.5. Here, upon tempestuous seas, there at anchor in their own road, and port of peace; Here in their bondage, there in their jubilee of redemption: Here in travel, there delivered: Here taken from the society of men, there admitted into the society of the Angels, and of the perfect spirits of just men: Here in their strange Country, there in their own house. Here living by faith, there by sight: and here absent from the Lord, but there in his presence. No eye hath seen, nor ear hath heard, nor heart can conceive what God hath prepared for those that love him, saith Saint Paul, 1. Cor. 2.9. We have seen many strange things, we have heard of more, and the heart that is so large, how can it but conceive more than either Eye can see, or ear hear of; that is, not only more strange, but most wonderful things? And yet one (speaking of this great glory of the Saints in Heavenly places) saith, If thou seest any admirable thing, say, it is not it: for than thou shouldest not see it: And if thou hearest of any excellent thing, yet say it is not it; for than thou shouldst never have it. Or lastly: if thou canst conceive, (as thou mayest) some strange thing indeed, and passing wonderful: say also, it is not it, for than should it not enter into thy heart. And then can any greater preferment befall the dead in Christ, then to be raised to that, which no eye can see, nor ear hear of, nor heart mortal conceive? We cannot conceive Adam's excellent estate in the earthly Paradise: and how then shall we be able to conceive the unconceyveable happy life of the righteous in the heavenly Paradise of God? or if our eyes dazzle at the light of the Sun, how will they sink into their holes to behold the light of the sons of God in glory?  
When the Queen of the South beheld the glory and attendance that Solomon had, the order of his Realm, the array of his servants, the variety of his waiters and attendants, their diet, their places, their happy life to serve in the presence of so wise a King; being ravished therewith, she broke forth, and said: Happy are thy men, Happy are these thy servants which stand continually before thee, and hear thy wisdom, 1. King. 10.8. But when the godly shall see with open countenance, in whose presence they stand, and shall stand ever; with what company? namely of Cherubims and Seraphims, Angels, Thrones, Dominions, patriarchs, Priests, Prophets, Apostles, Confessors, Martyrs, and all blessed souls; in what place? to wit, the Court of Heaven, not salomon's earthly Court; & how? not as strangers, like the Queen of the South; but as the royal Queen of Solomon, married to Christ, the true Solomon, with the crown of righteousness for ever; there to behold the blessed Trinity, the Father, Son, and holy Ghost; there to be, and live continually in the presence of God, and beautiful countenance of jesus Christ. How can they contain themselves? What Halle-luijahs will they sing to God Almighty of his praise, and salvation? What joy will they not conceive to see the thousands there that praise the Lord day and night? Will they not break out, and say: Happy are we, and unspeakably happy that shall stand thus before God the Father, and the true wisdom of God, (the true Solomon, jesus Christ his son) for ever, there to hear his wisdom, and to behold his glory? For the particularities of this place, and for the sundry kinds and measures of glory therein, I list not to be curious; and what I had to teach thereof by the Scriptures, I have written already in a Sermon 
(b) The third sermon of life and death.  on Esay, 57.2. only, as one very well sayeth, God send us thither, and we will be contented with the lowest room. Yet to say somewhat more, and not much, of our great preferment in heaven, and as it were, to set it in our eye, for the better raising of our minds thither; Let us go up with Moses into mount Nebo, and see at a blush, 
Deut. 34.1 2.3 4. Apoc. 22.10  and far off the heavenly Canaan; or with john the Divine, into God's mountain, and with a like quick, but dark sight, behold (as in some short Card or Map) the jerusalem above, that we may withdraw our sight from the devils mountain of things below, Math. 4.8. The place is Heaven, called by the Apostle, The third heaven, 2. Cor. 12.2. and elsewhere, the bridegrooms Chamber, Apoc. 19.5. Math. 25.10. A very large and princely room, Lightened with the glory of the Lamb, Apoc. 21.23. The company good, as we heard, and the time of our being there, world without end: though the company were good, yet if the room were strait and unpleasant, it were nothing: and though the room were large and pleasant, the company being nought, it would little delight a good man. And though both were, as heart could desire, for themselves, yet if our time in them were short, our departing from them would be as uncomfortable▪ but hear the room, company, and time, do all three conspire to make our joy full. Psal. 16.11. Apoc. 21.25.  
Further, for the happiness of the soul after death, before the body come unto it at the resurrection, the happiness of it must needs be great, seeing it shall cease to sin, and shall be wholly joined to the Lord in truth, and never displease him any more. The knowledge, the wisdom, the understanding of it, darkened here in this mid-vale, shall in that clear firmament, receive a glorious shining by the face of Christ, that Sun of righteousness. It shall be no more knowledge and wisdom, and understanding in part: but this, in part shall be done away; and we shall be absolutely wise, absolutely we shall understand, know and love God: absolutely we shall serve him, and keep an absolute Sabbath to him: Heb. 4.9. Esa 66.23. There shall be no more ignorance of God, nor distrust in God, no more contempt of Teachers, nor need of teaching, no more Magistrate and Subject, Pastor and people: for Christ shall be our Temple, Apoc. 21.22. Our food, that is, our spiritual food shall be The tree of life, Apoc. 22.1. Our Teacher and Governor shall be God, and Christ themselves; for then, God shall be all in all unto us, 1 Cor. 15.28. not mediately, as here by the Word and Sacraments; but immediately without these, and directly by himself, without Magistrate or Minister.  
And for the body, when it is come to the soul at the Resurrection; what a comfortable meeting will that be of two such friends and lovers, so long kept asunder? How will the soul welcome her companion and yoke-fellow in the crosses and tempests of this life? How lovingly will they enter together into their Master's joy? Where before it was full of sores, sickness and pain: now it shall be a sound body for ever; in which shall be neither sickness nor pain hereafter. It did hunger and thirst, it shall never hunger and thirst any more. It was a mortal body, now it shall never die again, 1. Cor. 15.44. It was dull and lumpish, it shall be as the glorious body of jesus Christ, Philip. 3.21. Light and active, able as speedily, and with as natural a motion to ascend upward, as it is to go downward. It was a sorrowful and weeping body, now All tears shall be wiped away, Apocal. 21.4. It shall sorrow and weep no more. Finally, both body, and soul in loving arms together, shall reign with Christ for ever. They shall walk in the path of life, their glory shall be greater in the pleasures of the Lord, than we can coceive, or man's tongue utter. And therefore as it was said at the crowning of Solomon, that the people so rejoiced, that is, with such an exceeding great joy, that the earth rang again: 1. King. 1.40: So, how can any pleasures be wanting, where the true Solomon and his royal Spouse shall both be crowned together with glory in the Kingdom of Heaven? Such honour have the Saints; and therefore great without question is their preferment every way, and so much greater, because presently at their death, they receive in their blessed souls but the moiety of that happy estate, which they are sure to have whole and full at the resurrection.  
This doctrine is wickedly crossed by the Papists in their Article of the souls passing to the pains of Purgatory presently after death: Use. 2 specially where they make the pains there, and burning therein as intolerable and great as those pains, and that burning, which is in the hells of the damned, save that there is a coming out of Purgatory, but no redemption in hell.  
But how are the godly comforted (as Lazarus here) at their death, when after their death they are thus tormented? and where they thus labour in Purgatory, how can they be said to rest from their labours? Did the thief that went to Paradise go to Purgatory? Luk. 23.43. or did Saint Paul, who desired to be with Christ, desire to be with him in Purgatory? Philip. 1.23.  
Indeed to be with Christ (as the Apostle there speaketh) is best of all. And though it be not possible, as one saith, either to find Christ in hell, or to miss him in heaven; yet a Christian should be of the mind to desire rather to be in hell with Christ, then in heaven without him? But shall we think that the Apostle was ignorant where Christ was, when he so earnestly desired his dissolution to be with him? And if he knew, as no doubt but he did, that he was in heaven: then there is as little doubt, but his desire was, at his death, to be in heaven with him.  
If it be said, that the case of these two was extraordinary, as being the case of two Martyrs, who therefore presently went to heaven: It may be answered for the thief, that his death was not a Martyr's death, though his salvation was extraordinary: for the Papists own doctrine is, that they who suffer as Martyrs, must suffer as voluntaries for Christ, and with intent of making satisfaction to God by such martyrdom: but the thieves punishment was for himself only against his will, and without that satisfying mind that is required in a Martyr, Luk. 23.41.  
And if any had need to go to Purgatory for the end that the Papists send their dead thither: why not this converted thief, seeing he had so short a time to purge in after his conversion? But for Saint Paul, though he were a Martyr for Christ, yet where doth it appear, when he spoke these words: I desire to be loosed to be with Christ: that he knew he should so suffer for him?  
Indeed it was prophesied that he should be bound a● jerusalem for him, Act. 21.11. It was also said in general terms, That bands and afflictions did abide him in every city, Act. 20. 2●. But it cannot be showed that he then knew certainly that by Death he should glorify God as a Martyr. True it is, that he was ready not to be bound only, but to die at jerusalem for the name of the Lord jesus, Act. 21.13: Yet how doth it appear that he was certain he should die for it there, or otherwhere? But why should Martyrs be exempt more than other Saints from Purgatory? It seems that this Apostle of the Gentiles, (though a Martyr) did not exempt himself from the common estate of all the blessed after death: for when he had spoken of such afflictions as the Elect suffer here, & of the glory to come: he immediately speaking in the plural of all Saints, addeth, We know that when our earthly house is destroyed, we have a building given us of God, 2. Cor. 5.1. As if he should have said, So soon as we lay down the one, we receive the other; so soon as we remove from the body, we dwell with the Lord, 2. Cor. 5.8. and so soon as we put off corruption, we put on glory.  
This is the common favour of the Elect, and not the particular privilege of one more than of another. So Purgatory prayers are put out of office, and Purgatory fire is proved injurious to the peaceable deaths of the godly departed in the faith of Christ.  
Thur far for the estate of Lazarus after his death, the contrary estate of the Richman after his death followeth  The Rich man also died, and was buried. 
We before noted, that death is the common roade-way of rich and poor: for Lazarus died, and the rich man also died. That, that followeth after his death is the next thing to be considered. And this concerneth him in his body or soul. That which concerneth him in his body is That it was buried; I doubt not but solemnly, and in great pomp. The old Translator saith, He was buried in Hell, as it were in his own Parish: but we read no such thing in the original Greek: It saith only, He was buried.  
Lazarus (belike) was not; or not with such a train of followers, because he was poor; therefore his Burial is not spoken of. Which therefore doth not condemn the burial of the dead, but their sinful partiality, who follow the rich (though wicked) to their graves, and neglect the poor (though godly) to honest their burial.  
The duty of reverend burial is a necessary Christian duty, and it is not reproved here; save that it was a good duty ill done, and to a person unworthy, and vainly done.  
From hence learn, that the body of a Christian, the soul being departed from it, 
Doct.  is reverently to be put into the earth. It i● fallen asleep: 1. Thess. 4.14. And therefore Christians must lay it to bed by decent burial; It is the Sanct●fi●d Temple of the Holy Ghost: ●. Cor. 6.19. The members of Christ therefore must reverently bury it; It shall be partaker with the soul in glory: and therefore as the companion of a glorified soul, it cannot be neglected without sin. Can jehu say of wicked jezabel: visit that cursed woman and bury her, for she is a kings daughter? 2. King. 9.34. And shall not we visit our blessed brethren and sisters, and bury them? being all of them (for any thing we know to the contrary) the children of the King of heaven? Stephen was lamented, and buried, Act. 8 2. And the Church in her pitiful Song complaineth; That the Heathen did not only kill the bodies of God's Saints, but left them above ground unburied, Psal. 79.2. Abraham bought a possession of the Hittites, for the doing of this duty to his dead, Gen. 23.4. jacob gave a charge for his burial, Gen. 47.29.30. And joseph by faith, when he died, gave commandment for his bones, Heb. 11.22. So certain it is that the bodies of the dead must be honoured with their graves.  
The reasons. Hereby we build up the belief of the resurrection: for the grave is our bed, in which we are laid to sleep till our awaking at the last trumpet. Dan. 12.2.1, Thess. 4.16.17. And the burying of our bodies is like the sowing of seed, which men commit to the earth with sure hope (after it is corrupted) that it shall rise again.  
Secondly, Christ was buried, Math. 27.60: And why (then) should any Christian which is a member of Christ, want christian burial?  
Thirdly, the Law that bids us to cover the naked, bids us in so doing, to cover the dead. 
(b) Amb in Lib. ●ob. cap. 1.  And if when our friends are taking their journey into some strange countries, we, in our love do bring them some part of their way: shall not Christian love move us, when they are taking their long journey into the far country of the dead, never to return, to bring them going, by following them christianly to their graves?  
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, be neglected as profane?  
A reproof of the Papists, who profess to keep the reliks of Saints; that is, some parts of their bodies unburied; which (if they were Saints in deed) they should bury with honour, and not punish with the reward of condemned men's members, or of Traitors justly deprived of burial.  
Thus most divinely, our Sovereign Lord King james, in his Praemonition. A like reproof of some great ones among ourselves, who deny, or do not perform to their dead this duty, so seemly, needful, and charitable; either out of some evil custom, or for no warrantable abstinence. Which, what is it but to pierce (though not Christ himself, yet) the faithful in Christ with the spear of a second death, after death? joh. 19.34. That is, after one death, to put them to another. Our following of them to their graves is the testimony of our love; by it we witness how we affected them alive: and love (if it be sound love, and without guile) will go as far as it can. It is also witness of the reverence we bore them for good things; as our mourning doth show our loss, by the loss of them to us in their deaths.  
If then we truly loved our friends, how can we tarry at home, not accompanying them (as far as may be) in their way to the earth, the house of all the living? Why doth not our love go with them as far as it can, if we loved them? and if we reverenced their good parts; why do we not show as much, by expressing at their graves our grief, for so many good things buried with them? But some go too far, as these come too short, who drown the credit of Christian funerals with immoderate howl and taking on. Against such the Apostle: Sorrow not as they who have no hope, 1. Thes. 4.13. Christ wept for Lazarus, joh. 11.35: but not so. And they that mourn so immoderately, give suspicious tokens that they weep for their own loss, rather than for the loss of a friend: and that they more esteem their own good, than his gain by death. Some for their bellies, or for a mourning gown follow the wicked rich with praises to their grave, who yet will not honest a godly poor man's burial with their presence, or with a good word. These are such as buried this richman, and despised Lazarus. So far for that that concerned this richman in his body, that followeth which concerned him in his soul.   
Verse. 23. 
And being in hell in torments.  
For this rich man's estate in his soul, it was miserable and pitiful, though his burial were glorious. Here was a change indeed, not more sudden than fearful to sinners. A little before ruffling in wealth; now his soul is in hell, and his body among the worms. So many at this day, flaunt it in great bravery: and the next news we hear, is, their bodies are in grave, and their soul's God knows where. Yea many die, and because we hear 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 us, in time to consider what followeth after death: and that is, a life after this life, either in joy unspeakable, or in torments endless. For with the last breath in our bodies, we go presently in our souls to heaven or hell: good men to heaven, bad men to hell, Hebr. 9.27. Though men live as beasts, yet they shall not die as beasts: that is, if they live wickedly and die in sin, the beasts death shall be far better than theirs. For, they in their death end their misery; those in death, do but begin theirs, that shall have no end.  
But to come to the words themselves, it is said, that the rich man's soul was in hell in torments: and here is showed whither his soul went, to wit, to hell; and what followed there. For the first: hell, or the place of hell is here described by those pains of sense which are in it: and they are called hell torments. For hell is not only 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 dwelled in a stately palace while he lived, now dead, dwelleth in an inglorious place of torments. He that had brave fellows for his companions, hath for companions now, the devil 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 extremity of torment, and eternity of term there. Which teacheth that there is no ease in hell, 
Doct. 1. The fi●st branch of it.  nor end of hell, or no going out of hell, nor end of torments in hell. For where hell is, there are torments: and in hell, there is no redemption; that is coming out.  
This is the doctrine; and this doctrine is a root of two branches: The first, that there is an extremity of torments in hell; The second, that these torments in hell are endless. For the extremity of the torments, it is expressed in the Scriptures, by things most dreadful, and terrible out of measure; as unquenchable fire; Math. 3.12: a lake of fire, burning with brimstone: Apoc. 19.20: and a lake of fire and brimstone, Apoc. 20.10. Of all torments none is so extreme as by fire: for fire, and all destruction by fire, is terrible. But it is more, and most terrible ever to float upon a river of fire; nay, ever to be over head and ears in a burning lake of fire and brimstone. Terrible needs must this be, i● any thing in the world be terrible. Therefore, Esay crieth out: Who can dwell with the devouring fire? who can dwell with the everlasting burning? Esa. 33.14. As if he had said, no man can. And yet the damned (whom God will throw into it) shall by the power of his justice be strengthened for their greater increase of torments unspeakable, to be in it, and to burn in it world without end.  
Further, and for further terror, it is called utter darkness: Math. 22.13: where is fire, yea a whole lake of it, and no light: or a dark land covered with deadly obscurity, where the light that ●s, is darkness job. 10. ●1. 22. It were terrible to be in a dungeon of darkness for a short time: how terrible then, to be in this hell of darkness for ever? They that love darkness more than light, shall have enough of it here, and pass from affected darkness to utter darkness, from one darkness to another. We read of torments invented by men, and of cruel ones indeed, inflicted by heathen-men upon Christians: as furnaces of fire, cauldrons of boiling oil, brazen Bulls, and that Moloch in the valley of Hinnom, where idolaters burned their children to the dwell: 1. King. 11.7. But hell is larger than so, and the thing exceeds all report. 1. King. 10.7. Nebuchadnezars' furnace was heated seven times: Dan. 3.19: this more than seventy times seven. To be shut up in the belly of a brazen Bull over a small fire; and there to be till the heat kill him, must needs be a lingering and terrible death: but hell is much worse, and without end. Therefore doth the Prophet Esay compare hell to Tophet: Esa 30.33: and Matthew, speaking of it, calls it Gehenna, Math. 5.22, That is Tophet: because of the lamentable screakings of children, sacrificed in that fire: but the screakings of young and old in the Tophet of hell, the fire and burning there, is both intolerable and eternal.  
Thus hell torments must needs be great in respect of the extremity.  
The reasons. The greater sufferings, the greater torment. The sufferings spoken of are exceeding great, and yet far less than any of those that are prepared for the damned in the Tophet of hell. For these earthly may be expressed and conceived, those in hell cannot?  
Secondly, the wrath of God shall then be executed to the full against sinners and upon sin, which is executed more favourably here, and with some mixture of clemency. Also, the devils are in place and put in office to further the affliction in that lake of torments.  
Thirdly, if those torments that afflict the body only, be so great and intolerable, how great and intolerable must they be that shall afflict both soul and body in hell? The torments of hell are universal in all the parts of the body, and tender powers of the mind together: all at once shall be tormented.  
The pains of this life are (for the most part) particular, in some part of the body, or in some faculty of the soul: and yet how extreme they sometimes prove to be, and how insufferable, they that feel them can tell. The toothache is but the grief of one part, perhaps but of one tooth; and yet some having it in some extremity, have wished themselves out of the world: the like of the stone, strangury, and the like. What then, when every part shall be racked, and every faculty tormented? and when they shall cry out in hell with this rich man, O, I am tormented in this flame? Luk. 16.24. One, speaking at the cross of those tortures to which that cursed parricide, 
M. Henry Greenwood at 〈◊〉 cross.  Ravilliack (the murderer of the last french Henry) was put unto, writeth thus:  
His arm that did that cursed act was taken from his shoulder: his nails pulled from his hands and feet: his flesh piece by piece, fet from him with hot burning pincers, and burnt before his face: and he rend asunder in the end, with four horses. This is much; but the book written of his terrible and deserved death, speaketh of much more: and yet all this and more might, without any pulls or the least touch of the soul, have been endured, if the cause had been good for which he so died. But in this lake of brimstone and fire that is never quenched; all parts, as head, arms legs, hands, feet, & what not, all shall be tormented and ever tormented; not in an artificial furnace, as that of France, but in the great wine press of the wrath of God, Apoc. 14. ●9, and in that horrible burning which the breath of the Lord, (like a river of brimstone) doth kindle continually, Esa. 30.33. Some pieces of flesh shall not only be set from them, as from that french parricide with burning pincers; but if this be a torment, (as who can deny it) all the flesh on their backs shall be so, or rather much worse tormented by devils in hell His nails were pulled from his fingers and feet once they shall be tormented ever, as if theirs were ever so. One arm was taken from his shoulder; 
c Books of the terrible and deserved death of 〈◊〉 R●uill●acke.  the book saith, by consuming it in terribl manner, in fire and brimstone: here, all the members of their body shall ever burn in fire and brimstone, and never be consumed. He was rend by horses: and devils shall rack these in every member. If his breasts were pinched and seared; the brawn of his arms and thighs, the calf of his legs, and other fleshy parts of his body: if into the holes of his flesh that the burning pincers made, were powered scalding oil, rosin, pitch, and brimstone, as the book saith: which made the tormented creature to yell out with horrible outcries, like some tormented soul in hell; surely the damned in hell shall have enough of such things, hip and thigh.  
And yet I have said nothing of the soul, nor her torments that exceed all this, beside, that it shall be so and much worse for ever.  
Now, who will deny (these things well considered) the first branch of the Doctrine to be true, that there is an extremity of torments in hell?  
If then we avoid the breach of men's laws because of those chastisements and pains of death, Use. which are threatened to those that break them: how much more should we beware of the breach of God's law, which is so threatened with punishments intolerable, and death eternal in hell? If a law were made, that whosoever drinks wine, shall upon conviction, for sometime hold his whole arm in the fire, or in boiling lead for a punishment, how many should we see drunken with wine, though they loved it? but God, he that can cast into hell, hath made a law, that whosoever eateth and drinketh with sinners, or as sinners do shall be cut off, (or all in pieces) to destruction, Math. 24.50.51, and be thrust into hell, both arm, body, and soul; where they shall be tormented day and night in the fire that never goeth out: and should not this be enough to cut the cup from our mouth, joel, 1.5, I mean of excess and drunkenness? So much and intolerably do they suffer who come into this place of torment, that Christ bids us rather to cut off and ●ast away our right hand or foot, that is, the dearest things ●e have, then with them, to be cast into this everlasting ●●re, Math. 18.8. And if this fiery argument cannot move us, what will? If we should hear a sudden cry of fire, fire, how would it trouble us? but God's word, and Gods Ministers, that preach his word, speak of an eternal fire that still burneth, and hath ever burnt from the beginning of time, ordained before time was; even fire and much wood, a lake of fire, and pit of burning fire: and should not this trouble every bone in our body? Or, if fire come, will we be as stubble for it?  
I know that my speech of this is not pleasing: alas then, what pleasure can it be to feel it? I speak not to please your ears; I speak to save your souls. And whether I speak or hold my peace, the fire burns still.  
As fathers threaten their young children with the fire, so we do you with hell fire; not to cast you in but to make you to run further from it: and the meditation cannot but be profitable, and even break the stone in your hearts. When Balthasar saw 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 less trouble us to hear of them, than it troubled that great Monarch to see the writing on the wall. Besides, the fear of these, would make us fear to sin, according to that; tremble and sin not, Psal. 4.4. And he that so feareth hell, shall escape it; as he that neither fears so, nor at all, shall be sure to fall into it. For (as one saith truly) none is so deep in these torments, as he who least thought of them.  
But we put this evil day far from us; and that makes us to sit on our seats of sin, as we do, Am. 6.3. We read not the word, or, what we read there, we believe not; and therefore we run into excess, 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 firebrands thereof: and to such it may be said, as men use to say, when they have well supped in an Inn; that the worst dish is behind: that is, the reckoning, and that that must pay for all. Then will follow; Son remember thou hast had thy pleasures, Luk. 16.25, or good things here. The sum is, he that will follow his lusts, shall (without his repentance) follow them to his cost. He that burns in adultery, shall burn in hell. He that kills here, shall hang there: and he shall thirst there, Luc. 16.24, that is drunken here. And what shall it profit a man to win the whole world, and lose his own soul? Math. 16.26.  
This made Paul to keep a clear conscience: Act. 24.16. and the consideration of this makes the godly fear to offend. Therefore jerom: Whatsoever I do, me thinks I hear this sound still in my ears: Arise ye dead, and come to judgement. And thus in regard of the extremity of torments, hell is intolerable: so is it also, in respect of the continuance and term there. For they that are in hell, are there in pains 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) learn, that the torments in hell are endless.  
So Daniel speaking of the resurrection of sinners, describeth the condition to which they shall be raised in their bodies, by the names of shame and contempt, and calls it, Perpetual shame and contempt, Dan. 12. ●. And Apoc. 20.10. Hell is called the pit bottomless because in it, there is no redemption, and from it no returning & the Apostle Jude, alluding to the fire that they of Sodom, and the Cities about were destroyed with, saith in effect, that they passed from the vehemency of that fire, to the vengeance of eternal fire, Jude 7. Where he likewise calleth hell-fire, eternal fire.  
The smoke of this furnace is always mounting, it ascendeth up for ever, saith Saint john, Apoc. 14.11. This tormenting worm of hell is immortal: The worm dieth not, saith Saint Mark, Mark 9.46. Hitherto belongs that answer of Abraham to this Richman, They that would go from hence to you cannot, neither can they come from thence, that is, from hell to us, Luk. 16.26. His meaning is, Once in hell, ever in it.  
One useth this comparison, As a man that is, to be pressed to death, calleth for more, and more weight, but cannot have it: so all the condemned to second death, through an extremity of torments in that lake of death, call for death, that there might be an end: but death flies from them, that is, end there is none, nor any to be hoped for: For when so many thousands of years are past, as have been moments of time since time began, the torments of the damned cannot end that are endless.  
The Reasons. Where there is no repentance of sin, there is no end of torments for sin. After death, and in hell, there can be no repentance: for Repentance is by the Ministry of the word, and the use of it is in this life only. 2. Tim. 2.25. Apoc. 2.21.  
Secondly, so long as the damned continue sinful, so long they shall be tormented: but they must needs ever be sinful in hell: and therefore in hell, ever be tormented: This oil can never be spent, the oil of sin: and therefore the wrath of God which is as fire to the same, must ever burn: and who shall quench it?  
Thirdly, they that despise the counsel of God against themselves; and therefore will not hear when God calleth; must make account to call, to wit, too late with this Rich man in hell, and not be heard, Prou. 1.24.28. And if they be not heard, how can they be delivered? and if they be, how can the Scripture be true?  
A terror to those, who use so ill the short time of their repentance; seeing when they be gone hence, Use. they shall find no way to it; though as Esau, they seek it with tears, Heb. 12.17. Besides, what fools, and how unwise are they who will purchase eternal torments with so short pleasures? May they not say, as a King once said; who being enforced in an extreme thirst of water, to yield himself to the enemy: after he had drunk of the water so dearly bought, broke out into these words: For how short a pleasure, what a Kingdom hau● I lost? So, what joys have I lost, and of what continuance? and what miseries have I gained, and how endless, for less than a dish of water? What madness to enjoy the pleasures of sin for a season, and after to lie in torments of fire for ever?  
This Rich man would have given the world, if the world had been his to give: to have been rid of his torments but one poor hour, or to have had any little ease of them in hell: but if all the Angels and Saints of Heaven, would, as we may not think they would, have begged of Christ for him, they could have done him no good in that place of torments.  
Therefore while there is hope, and while the Lord may be found, let us seek him, to wit, in the way of obedience to the Gospel, Esay 55.6. If ye will not come into this place of torments where there is no coming out, hear Moses and the Prophets in the old Testament, and Christ in the New, Luc. 16.28. Come to Church: Hear reverently at Church, and practise carefully when ye are gone from Church. Repent ye of your sins, and that to day; that is, while ye may call and be heard, convert and be healed.  
It can be no good husbandry in you or any, to put off your sowing till the time of reaping come, and to pay for a few simple trifles, the loss of your precious souls for ever. O think of these things now in these days of mercy, and while the gate is open, strive to enter. The soul is more worth than all the world, and all riches pleasures, and profits are but loss and dung in comparison of it: Further, to be severed from God & Christ in the torments of hell, is a plague above all plagues, mortal and earthly.  
Now is the time to redeem thy poor soul: I say now, because thou knowest not what may happen in an hour, and in a moment we are taken away. O therefore now, and presently go about it, now, and presently abandon thy short pleasures, that thou mayest reign with God for ever in the long life of his salvation. And now and presently mortify sin in thy earthly members, that thy soul may be saved in the day of the Lord, and thy body and soul may joyfully meet at the resurrection of all bodies, in the kingdom prepared for them, and there be for ever.  
Here we read of a great man in Hell, or of a great rich man in torments in hell, 
Doct. 3.  which teacheth that no wicked ones (how great soever) are for that, or because of such eminence, exempt from the place and condemnation of hell. Therefore Tophet, to which hell is compared, and the burning Tophet, is said to be prepared for the King, Esa. 30.33. I may say for Kings, and all in kingly places that do wickedly. And Samuel said to all Israel, not only if ye do wickedly, ye shall perish: but if your king do wickedly, ye and your King shall perish, 1. Sam. 12.25. not subjects only, but King and Subjects. The Lucifer of Babylon must to hell, as well as the meanest in Babylon, Esa. 14.9.12. that commits iniquity.  
The Reasons. The soul that sinneth shall die, Ezech. 18 4. It is spoken of every soul and person, poor and rich.  
Secondly, the sin that it committed is either punished in Christ, or shall be in th●se that are committers of it, whosoever they be: for under other terms, God never yet pardoned sin: and Christ who took upon him the sins of his Elect, descended to the hells in the sufferings of his life and death, to answer his Father's justice, and for his people's faults. But are all kings, are all great ones in Christ? Hath Christ suffered for all that are Noble? and for all that are rich and mighty? doth not the Scripture say, Not many wise, not many mighty, nor many noble are called? 1. Cor. 1.26.  
Now, if many be not, and but few are; they that are not called, must suffer for that, and all that, which Christ never suffered for them: and where but in Hell? and what torments but of Hell?  
Thirdly, he that judgeth his people with equity, and the world with true judgement, Psal. 98.9. should go against his own rules of doing that which is equal and just, if he should not reward every one according to his work, and proceed to judgement without respect of persons, Act. 10.34. But it is blasphemy in an high degree once to think, that howsoever wickedness among men be in the place of judgement, Eccles. 3.16, the judge of all the world will not deal justly.  
An admonition to great ones to serve the Lord in fear, Use. Psal. 2.11. and not to bear themselves upon their great wealth above that which is meet: for how soon & fearfully may they be brought down in a moment? and what will all their glory and riches help them, when their pomp must descend with them to the pit of corruption? And how can they redeem their poor souls, and what ransom will they give to God for them, when a whole world will not be taken for the redemption of one soul?  
This Rich man in hell, and infinite thousands in hell as rich as he while they lived, can say as much now. And what difference between the poor ungodly, and the ungodly rich in hell (though great on earth,) seeing their chambers of fire and burning pitch in the infernal Lake, are like, save that their torments may be (and it is like) are greater? for look how much they gloried in themselves, and lived in delights, so much shall they have torments and sorrow, Apoc. 18.7.  
Now had it not been better for such (while they lived here) to have lived under the nurture of the word, & to have come humbly and duly to it, and with as great reverence and love as the poorest soul? But They hated him that rebuked in the gate, Amos 5.10. and therefore wish too late, with this Rich man in Hell, that they had not been such fools and mad men, to cross their own salvation.  
So much for the place whither the soul of this Rich man went: Now we come to show what followed there.  He lift up his eyes, and saw Abraham a far off, etc. 
We have heard whither the soul of this rich man went, to wit to hell; here is further showed, what followed there. And (first) what this rich man saw, and (secondly) what he said. He saw Lazarus, and spoke to Abraham. He saw Lazarus; to wit, with the eyes of his mind, the eyes of his body being fast closed up in the grave: and he spoke to Abraham, but with an intellectual tongue. Which showeth, that all that followeth, is a parable-part of Scripture. For souls in proper speech, have neither eyes to see, nor tongues to speak with.  
It is said he lift up his eyes; the more to increase his desire of that he could not have, and sorrow for being denied it. And that his eyes being lift up, he saw Abraham a far off: or, salvation far from the wicked: Psal. 119.155: and (which more augmented his pain) Lazarus in his bosom.  
As far as heaven and hell are asunder, so far off saw he Abraham; and with the Mole-warp, he only opened his eyes at his death, and saw him, and Lazarus with him in bliss. 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 saw, what he was not better, but worse for seeing. And how could it be otherways, having such a feeling of the torments he was in, and lively sense of the favours he lost; by seeing Lazarus so happy, and himself so miserable? For might he not now say, What hath pride profited me? or what profit hath the pomp of riches brought me? Wisd 5.8.  
Thus he saw too late, and with late repentance at his death, what before he would not see. Which teacheth that death, which is prevented of the righteous, preventeth sinners.  
The rich man in the Gospel, who promised to himself a life of many years, had not the poor life of one night to prepare for death, which took him away in his covetousness, Luk. 12.19.20. And Agag said merrily, the bitterness of death is past; when (the same hour) bitter death which he thought to be passed, pierced him to the heart, being hewn in pieces before the Lord in Gilgal, 1. Sam. 15.32.33. And what warning had Herod, when upon his royal throne, in the sight of all his flatterers, he 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 Sodom with her Cities thought least of death, when her end came suddenly by fire from heaven. v. 29.  
As therefore the devils said to Christ, so are the wicked driven to say to death: Art thou come to torment us before our time? Math. 8.29. At 50: at 60: at more years, it is ever out of time: and they say with jehoram, Is it peace? 2. King: 9.23. They know not if it be.  
The reasons. They have no hope in death, and in this life only they have their pleasure and heaven.  
Secondly, they cannot cease to sin, and therefore cannot be in the mind to look for death, that casteth into hell for sin.  
Thirdly, they are the inhabitants of the earth, upon whom death cometh suddenly, as the snare upon the bird, Luk 21.35.  
An instruction to think of every present day as of the day of our death, Use: and to do that every day, that we would gladly be found doing at our dying day. For death giveth no warning, more than the thief of his coming, Math. 24.43. And how soon are we gone? or how suddenly may our death come? perhaps before we go out at these doors, perhaps at home, perhaps in our way, as we are going home? some adulterers have been taken in their filthy sin by death as Zimri and Cozbi were, Num. 25.7.8.14.15. Some have withered in death, as Ieroboam● hand, breathing cruelty, 1 King. 13.4. Some drinking themselves drunken have so died. Math. 24.50. And some, dancing on the Sabbath, have fallen down dead in the dance. Should not these examples be warnings to us? should they not lead us to Christian watchfulness? or, are we surer of our life, than these were?  
But who considereth, that profaning the Sabbath, swearing, whoring, drinking, and being drunken, the same day or hour may take him that took them suddenly? or do we think to go to heaven with a pair of dice in our hands, and a hel● of oaths in our mouths? But, though this rich man saw Abraham, yet the text saith that,  He saw Abraham a far off: 
Not to his comfort, but further tormenting. As he beheld Lazarus, so God now beholds him a far off.  
And as far was the rich man from Abraham, as hell is far from heaven, and as miseries without ease or end are from joy and pleasures endless. This reacheth, that as the wicked are far from God's law, Psal. 119.150, so God's salvation is far from the wicked, Psal. 119.155. Sin and salvation are two ends, that can never meet.  
The Prophet saith, as he loved not blessing, so shall it be far from him, Psal 109.17. And this made Paul to wish that King Agrippa, in his great pomp, had been such as he was, Act. 26.29, not to wish himself such as Agrippa was in all his royalty. For he would not change coats with him, nor exchange estates, though it were to have a Prince's life for a prisoners.  
The reasons. The wicked are not so near to salvation as hypocrites, who (though they seem to live in the suburbs of it as he who was among the other guests, not having his wedding garment) yet shall never be saved: Math. 22.11.13. being not painted tombs, but sinks; foul without, and foul within.  
Secondly, they must need; be far from God, that is, from his salvation; 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 near him, Psal. 1.5. & 68.1.  
Fourthly, Moses might not stand upon holy ground till he had put off his shoes: Exod. 3.5: how much less may the wicked stand upon heavens ground, having not put off the foul shoes of their filthy sins?  
An instruction to go far from wickedness, Use. if we will come near to God: & to turn to the Lord by repentance, if we would not have the Lord, by our impenitency, to turn from us.  
And whither shall we go, if we go from him? He hath the words, and with him is the well of eternal life, joh. 6.68. In his presence is the fullness of joy, Psal. 16.11, and fullness of all miseries in our absence from him. With him is light, without him we abide in darkness for ever. And now should not this enforce us to love his presence in the assembly, and his familiar presence in heaven? now to seek him in his word, that hereafter we may find him in his Kingdom: now to have him, that we may have him ever? and now to live to his glory, that after death he may draw us to himself, and show us his glory? But far from him here, farther from him in hell. They that will not know him here, shall not know him, nor be known of him there. And they that will not see him near in Christ, shall (out of Christ) see (as this rich man saw) a far off So much for that which this rich man saw; what he said, followeth.   
Verse. 24 
And he cried and said, father Abraham.  
What this rich man spoke and to whom, is next to be considered. Wherein we have his speech, in this verse: and the reply unto it, in the two next.  
In his speech I note the request he made, and the reason; For I am tormented, etc. His request is in the manner, or matter thereof; The manner is said to be with a crying speech, & with the calling Abraham, father Abraham. Because he would not be warned in time, he cried, or was made to cry when time was passed; and he that would not be Abraham's son in obedience, desireth to be with Lazarus in Abraham's bosom.  
He should have thus cried while he was in the way: and before the eternal bars had closed him in.  
Where we learn, that this life is a life for mercy, and that there is no crying for mercy after it. 
Doct. 1.  So saith Christ, The night cometh, to wit, of death, when no man can work, john 9.4. And Saint Paul exhorteth the Galathians, and in them all Christians, To do good while they have time, Gal 6.10. As if he had said: Ye shall not always have it, nor after death. To this effect the Prophet Esay, Seek the Lord while he may be 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 Sun went down, Gen. 15.17. And when the Sun of life setteth over us, there is no more sacrifice for sins, Heb. 10.26. Therefore, saith Solomon, All that thine hand shall find to do, do it with all thy power, Eccles. 9, 10. That is, presently and here.  
The reason is, There is neither work, nor invention, nor knowledge, nor wisdom in the grave, whither thou goest. His meaning is, when thou art dead, thou canst neither do nor devise any thing for thy salvation or peace in the pit of darkness, and of death.  
The Reasons. After death there is no reward, Eccles. 9.5. And then is a time of judgement, not of mercy. Secondly, mercy is from repentance, and repentance from the Ministry of the Word, which only hath power in this life, 2. Tim. 2.25. Apoc. 2.21.  
Thirdly, when the tree is cut down, what hope of fruits? So after the axe of death hath been upon us, what hope to be fruitful? Lastly, there is no mercy of God without saith in God, but either here faithful, or never, 1. Cor. 13.10.13, & 2. Cor. 5 7.  
An instruction, Use. 1 if we will have mercy, to turn 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 Virgins, when the gate is shut, Math. 24.10, 11. the gate of all compassion and mercy. But we say to God as the unmerciful man to his neighbour; Come again to morrow, Prou. 3.28. That is, we still put off, though we know not what may be to morrow, or what the day may bring with it. To morrow, saith Pharaoh, Exod. 8.10. To morrow Pharaoh? And why not to day? Walk whiles ye have light, sayeth Christ, john 12.35. that is, whiles you may be saved, strive to salvation by the light of the Gospel, lest when it is removed, the darkness of despair come: and Whither will ye walk, not knowing whither in the dark?  
A terror to all that despise repentance when they be called to it in this life. Use. 2 Such are like to a condemned malefactor that putteth off the getting of his pardon, till the Assizes are come, and till it be too late to seek it; then he would be saved and cannot. Here men make a mock of sin; the reason is, they feel not the weight of it here; in Hell they shall, and when there is no hope of deliverance from it: for, as a piece of timber seemeth light upon the water, but drawn to land will seem as it is: so sin borne up with the patience and mercy of God here, which is as a great Sea, seemeth light to offenders: but poor soul, when thou shalt bear it without these undersets of patience, or mercy, in the dark land of the damned in hell, than thou wilt cry out with as little hope as this rich man did, though not Father Abraham: yet God the Father of Abraham, Have mercy upon me. And what hope of a tree when it is cut down, and burneth in the fire? so what hope of sinners, cut down by death for the fire of hell?  
If this be terrible, better now preached, then felt in hell, where is no redemption. Knowing therefore these terrors of putting off the day of visitation, 2. Cor. 5.11. why should we not be resolved to seek and find mercy with true and present repentance for all our sins? O therefore take no more days to that, that must be done to day: so shall we find mercy, that is, in due time, if we so seek it.  
Further, for this damned Rich man, as he cried too late, so he begged (as we say) at a wrong door: For, he said, Father Abraham, going to him for mercy; where the righteous go directly, and only to God, and to none of the Saints.  
And here it may be noted by the way, that the doctrine of the Invocating dead Saints must needs want a good Precedent, coming from a damned person in hell, and a person that fared never a whit better by speaking to Abraham. The voice from heaven is, Call upon me in the day of thy trouble, Psal. 50.15. Upon me, saith God, as if he had said, Upon me only: and it is so resolved by Christ in the same argument of his father's service, Mat. 4.10. They that say, and do otherwise, let them show us where it is so written, and we will do after them: but when God hath charged us with an absolute service for himself, how can we, and why should we, without a dispensation from him by his word, share it between him and his creatures?  
God (as we heard) hath commanded us to call upon him by jesus Christ, in our wants, with promise to hear us: and how then can we call upon him with others in our trouble, without offending him in his word, and distrusting him in his promise? but this only by the way, and yet worthy the taking up. It is said in the Text, that this Rich man called Abraham, Father; where he boasted of that to which he had no right, nor good title; only some colour of title he had to it by the carnal birth, being a jew. He would not follow Abraham, in giving hospitality as did Abraham: and yet in Hell, who must be his father, but father Abraham, whose son in obedience he would not be? but all this availed him nothing; since they only are Abraham's children, who do the works of Abraham.  
Where we learn, 
Doct. 2.  that it displeaseth God, and will not profit us to glory in the bare name of a Christian, except we be Christians indeed. They that came to Ichus Baptism said as much, but because they said and did not, Math. 23.3. he called them a generation of vipers, Math. 3.7 He might have called them a generation of toads more truly, then true Abrahamites. And what said Christ to those who prophesied to others, but not to themselves, and did great works in his name, but would do nothing for his name? Depart, saith he, or, hence far from me, ye that work iniquity, Math. 7.22.23. That is, ye that call yourselves Christians, and do not like Christians; to hell with ye. So he that would be a Christian, and had not on the wedding garment of a true Christian, received this sentence; Bind him hand and foot, and cast him into utter darkness, Math. 22.13. As if Christ had said: Deal with him, as with a prisoner, whose hands must be bound that he may not resist, and feet shackled that he may not run away. And because he loved darkness, the darkness of a subtle heart; let him pass from that darkness of his, to the darkness of hell; from one darkness to another.  
The like we read of those, who pretending to be of the household of faith with right believers, knocked at the door, to wit, by glorying vainly in that which they had not; after the good man of the house had shut the door of hope against all such vain and vain glorious talkers: but what was the answer? I know not whence ye are? Luk. 13.25. That is, ye are mere strangers to my Father's house and to me, or ye came to me for a night, but ye continued not with me, as mine do: but they replied; We have eaten and drunk in thy presence, and thou hast taught in our streets, v. 26. their meaning is, we have been at thy table, there we ●ate and drenke in the Sacrament with thy household people; and we have heard in many Sermons of thee by thy teachers in Church and Chapel.  
To this Christ rejoines in the next verse; I tell you, I know you not whence ye are. v. 27. As if he had said, I said it be over, and I say it again that ye are none of mine. Ye did indeed dip with me in the Sacrament: there ye did eat and drink the blessed bread and wine; but doing so with no good affection, nor simple heart, ye are and drank your greater condemnation. Ye were baptized with the baptism of water, but not of the spirit: and ye wore my linery, but in it, ye did service to my enemy. Also, ye heard, or seemed to hear many Sermons; but ye always left them where ye found them: and therefore the more ye heard, because ye so heard them, that is, formally, and not in obedience, the more ye have to answer for. I tell you therefore, I know ye not whence ye are. That is, ye are as strange to me as they that never heard of me in the Gospel, nor saw my face in the Sacrament.  
The reasons. They who be Christians in face, and not in heart and deed Christians, are but hypocrites: and being hypocrites, they are hated of God, his soul abhorreth such, Esa 1.14.15.  
Secondly, they are but bastards in Israel: or, sons of the bondwoman that may not be heirs with the son of the freewoman, Gal. 4.30. Some privileges belong unto them, and for the true Church's sake, they receive man 〈◊〉 outward good things here; but being bastards, they cannot inherit by law. And what shall it profit a man, If he win the whole world, and destroy himself, or ●ose himself: Luk. 9.25.  
Thirdly, they have to do with that God that will not be mocked, Gal. 6.7 And then, what good will it do them to say, they are children, when they are not? if they could deceive God that looketh into the heart, as they can man that seethe not as God doth, they might have some hope; but seeing God himself is judge, how can they be hid?  
A terror to those who putting trust in lying vanities, have nothing of the Church or of true baptism in them, Use. 1 but the name in their mouths, jer. 7.4. Such though they say father Abraham, with this damned person; yet because they walk not by holiness, in the steps of the faith of Abraham, Rom. 4.12, they are the children of their father, joh. 8.44. There is an Israel in the covenant, and an Israel out; or an Israel in Christ, and an Israel that is none of Christ's: as there is a circumcision in the spirit, and a circumcision in the letter; or a circumcision of the heart, and circumcision of flesh, Rom. 2.29. Now, they that have no more in them then the Israel of an outward profession, or the baptism of water, howsoever (judging as men) we cannot deny them the name and account of Christians; yet when he cometh to see his guests (who is of pure eyes, and judgeth otherways then man doth) he will turn them out as intruders: command them to be taken away, to wit, from all communion with him, his blessed Angels, and glorified Saints: and send them to their own place, where is weeping with gnashing of teeth, that is, sorrow and grief mingled with desperation, Math. 22.13. This is the portion of their cup.  
This should stir us up to walk with more conscience in our professions. Use. 2 For we may, as with some veil, cover our sins in them from men; but no profession, nor figge-leafe of profession can hide us from him, whose eye is upon all his guests, Math. 22.13. He that searcheth jerusalem with lights: Zeph. 1.12: but neither with torch-lights nor candle, and can see without them; can find us out in our darkest hypocrisy, to whose eyes of knowledge and providence, all things are naked, or as it were, unquartered, Hebr. 4.13. His eyes are a flame of fire, and with these lights he pierceth, and looketh through every man's heart, conscience, and conversation: nothing is hid, or can be from them.  
And therefore though we be admitted by the Minister, and allowed by men to go for Christians; yet, if we be not Christians in life, and in the testimony of our own consciences so, their testimony will little? veil us against God's examination, and the witness of our own hearts. If we condemn ourselves, and if God condemn us; what matter for the praise of men, or their good word, whose eyes we have bleared with our seem? Let us therefore approve ourselves to God and our own consciences, by true repentance, truly and indeed to be Christians. If we have not repent thus, let us now begin: and if we have, let us do it more. Let us break off our sins, even in the purpose of our hearts; and not think to say, or think we have done enough, because we can say; We have Abraham to our Father, Math. 3.9. For to receive the seals of the covenant without the writing, and when we have no promise from God in our sinful courses, what is it but to take that which is none of ours, and with great sin, steal God's seals and prints, which we must bring back again with shame, when he that strictly observeth all men's ways, shall say: Depart from me, ye workers of intquitie; I know you not? Luk. 13.27. Somuch for this rich man's request in the manner, the matter of it followeth.  Have mercy on me, etc. 
The matter of this rich man's request is, generally for mercy; and more specially, wherein he desireth Abraham, to show him mercy. As that he would be so good to him, as to send Lazarus, etc.  
And the mercy which he craved, is here limited to the sending down of Lazarus to him, with a very small quantity of water to cool his tongue, tormented in a flame of fire that never goeth out. But yet, by Abraham's answer, in the next verse, it appeareth that he failed even of so small a drop of mercy; because while he lived, he would show no mercy to Lazarus at his gate.  
And so we see that they shall receive no mercy, who will show none. 
Doct.  So Solomon: He that stoppeth his ear at the crying of the poor, be himself shall cry, and not be heard. Prou. 21.13. His meaning is plain: as much as if he had said, he that turneth himself away in his compassions from the needy crying to him for some relief: shall cry, that is, fall into such miseries as shall make him cry, and be never the better; and S. james saith that merciless men shall receive no mercy, james 2.13. His meaning is, that they who pity not their brethren in their afflictions: turning away their ears that they may not hear them, and (also) their eyes that they may not look upon them; shall (themselves) come into troubles remediless, and not be pitied. We have the example in that merciless servant; who, being born with in his debt of the ten thousand talents, would not bear with his f●llow servant in the hundred pence, Mat. 18 24.28.30. The master, without all mercy, cast him into prison, till he should pay all that was due unto him, ver. 34. which he could never do. Thus the brethren of joseph, supposing they had been met with in their own measure, confessed that the trouble which they feared, was just; Gen 42.21; and that they were paid justly and truly in their own coin.  
The Reasons. It is but right that they should be done by as they have done to others, judg. 1.7. and good reason that they who neither regarded the commandment of God, nor the cry of his people, nor the members of his Son nor their own flesh, should be as little regarded when they are in necessity, as they regarded God and their needy brother in their good days. Secondly, it is but after their own measure, and the mouth of truth hath spoken it, that with what measure we meet, it shall be measured to us again, Math. 7.2, and so because their hearts were shut up to others, God's ears are shut up to them. Thirdly, such shall have judgement merciless, james, 2.13. and after judgement, there is no hearing.  
An Item therefore to merciless men, with admonition to all now and here to show such mercy, Use. as they mean to receive hence and hereafter an other day, to do to others, as they would have God to ●oe to them: and if they would be refreshed in another world, to refresh Gods poor in this: if they would have him to receive them, to receive his poor, and to show mercy as they would have mercy. But this was spoken of very largely before, on verse 19 Doct. 2. and Use 2. only thus much further: Thou that art unmerciful to thy poor brother, and so swellest against him here in this thy day; Remember that his day may come, and thy pride come down, when thou mayst have as great need of mercy as he, and in thy need be denied, as thou deniedst him.  
If men would consider this, I mean cruel men and hard hearted; or, if they would believe what is written, and think what may come, they would be much more, both tenderhearted, and openhanded, then now they be, laying up mercy in the sure custody of a merciful heart. That wherein this Rich man craved mercy, followeth.  And send Lazarus that he may dip the tip of his finger in water, etc. 
As this rich man was greatly tormented at the sight of Lazarus, thus exalted in glory: so he is made here to bow down low at the gate of a righteous person, Pro. 14.19. by craving such a smal●hing in such humble manner of Lazarus whom he had so much despised: for to beg of Lazarus, who begged of him, and to beg a smaller matter than some crumbs from his table, even one drop of water; and yet to be denied by him who then drunk of the river of the water of life, could not but be a great fall, & heart breaking. He that living on the earth, had so many servants to ride or go at his command, had not, nor could have one in hell, to fetch him in a dish, one poor drop of cold water to cool the burning of his tongue, in that burning lake. This could not but add to his torments, if any thing could be added.  
Lazarus (contrarily) who had none to help him, while he lived, being (now) dead in body, and in soul glorified, is not only honoured with long life; but hath this honour added also, that the rich man who refused to help him, seeketh help of him by Abraham.  
And so we learn that there is no wicked man or other here so great, 
Doct. 1.  but may have need of the poorest and meanest godly man whom he here despiseth. This Rich man would have Abraham to do him so much pleasure as to send Lazarus to him to hell, that is, from the bosom of bliss to the bottomless lake, to ease him (though never so little) there.  
It is a true proverb, that the evil shall bow before the good, Prou. 14.19, that is, the godly shall have obeisance done unto them, and the wicked shall do it: so proud Haman sought his life of her whose life he sought, Hest. 7.7. and jacobs' sons were brought upon their knees, and greatly humbled before joseph whom they hated and sold, Gen. 42.9.10.11. etc. Saul was twice at the courtesy and in the mercy of David, whom he persecuted to the day of his death, 2. Sam. 24. and 16. Chapters. Also Shimes that railed at him, 2. Sam. 16.5.6. was made to bow unto him, 2. Sam. 19.16.19. And what honour was Haman enjoined to do to Mardochas a poor jew, whom before he could not look upon with any patience? Hest. 6.10.11. He must gloriously set him on horseback, and lead his horse, and what greater a fall could he have, (save his last fro the halter) then to see his enemy so horsed, and in such honour, and himself made the man that must honour him?  
Let no man therefore, though never so great, think but he may have need of a meaner than himself before he die. The Reasons. All Christians are fellow, members in the Christian body. Now in the natural body, the head cannot say to the foot, the highest to the lowest member, I have no need of thee, 1. Cor. 12.21. Besides, all members have not one office, and no member but hath some use; Rom. 12.4. Secondly, the receipts of the best are with imperfection: and therefore the best may need. Thirdly, all Christians are brethren, and what brother may not sometimes need the help of his brother? Therefore the Apostles question mixed with reproof, is; Why dost thou despise thy brother? Rom. 14.10.  
An admonition to great ones, Use. not to exalt themselves too insolently and proudly above their meaner brethren: for the wheel of things may turn, their Sun may be removed, and the first may be last, Math. 20.16. or their next course may be to be inferiors; where now they are superiors: for, Whosoever exalteth himself shall be brought low, Luk. 13.11. Then their own measure may be returned, and as they despised others, so themselves may be despised: they may stand under their sentence, fall under their hands, and lie down at their feet; which would be considered of by those who look so high above persons better than themselves, because God hath made them rather richer and greater. And thou that feast a poor man (though a good man) and despisest him, remember that God can (and perhaps will) make thee as he is, in respect of poverty, and so thy contempt of thy brother may come home to thyself. Adonibezck the tyrant could say: As I have done, so it is done to me, judg. 1.7. And joseph's envious brethren did say, As we thought to our brother, so it is come unto us, Gen. 42.21. And so it is a true word, Self do, self have.  
But in the flames of hell, what would this Rich man chief have, to be eased, as being greatly (though not only) tormented? He saith his tongue: belike because, having abused that member (as most do) either to blasphemy, to a railing against God's word, Ministers and children, or some other ways, he was grievously tormented in it. True it is that souls have no tongues, but he felt in his soul what his tongue had done.  
And this teacheth that men shall be punished, as in that measure, 
D●ct. 2. Eco ●1. 22.23.24, 25.  so in that member and thing wherein they offend. jeroboams hand was put forth against the Prophet, 1. K●●. 13 4 and that hand which he put forth against him, dried up. The lost sons curious taste of meats and drinks, was paid back unto him in that courser taste of the husks which the Swine eat, Luk. 15.16. So our first Parents abused their eyes, Gen. 3.6. and God opened both their eyes, v. 7. that is, punished them that way and in that wherein they finned; for they sought his dishonour, and saw their own shame: and Zacharias the father of john the Baptist, because he doubted with his tongue, Luk. 1.18. was by the Angel stricken dumb in his tongue, vers. 10. Further also, Nadab and Abihu, the sons of Aaron offered strange fire, and God consumed them strangely with fire from heaven, Lenit. 10.1.2. So David himself sinning in another man's wife, 2 Sam. 11.4.5. was requited by his son, in his own wives, Chap. 16.22. And the Israelites lusting for flesh, had it, and their punishment in it: for it came out at their nostrils, Num. 11.20. And thus it is plain that men have been punished in that member and thing wherein they have offended.  
The reasons. God would have us to take knowledge of his judgement: and how can we better, then when he so directeth them against our faults, and members faulting, that we may see him pointing, as with the finger, to us, nay standing over us in so particular a severity? For so he showeth us the nature and quality of the offence, by proceeding in such manner, and with such special choice against it. Secondly, this course and manner of punishing the member offending, is used by Princes often in their proceed against malefactors in their Kingdoms, where for the breeding of more terror in others, the member first suffereth that hath first or chief offended. So Rauilliacke (he that murdered the last Henry of France) lost first the hand wherewith he did it: and when a Noble man plots any treason against his King, his King will have the head that devised it 
(b) So 2. Macab. 15.32▪ 33. . Now if Kings to good purpose, and justly do thus; when God doth so, we must not doubt, but he that is King of Kings, doth it both justly and necessarily to admonish others.  
An admonition to use well all those members and parts, Use. that we would not have to be punished ●eere, or tormented in hell. Some that have abused their tongues to cursing and swearing, while they lived, at their death had never a tongueeyther to confess their sins, or to crave pardon. So when the fift Angel had powered out his Vial upon the throne of the beast, the beasts creatures that blasphemed God with their tongues, were tormented in their tongues, and gnew them for sorrow, Apoc. 16.10. I read of a Servingman in Lincolnshire, who had still in his mouth, God's precious blood, and at his his death, 
M. Perk. of the government of the tongue, pa. 72 out of Phil. St●b●.  blood issued out most fearfully as in great streams from all parts of him, from his mouth, nose, ears, wrists, knees, heels, toes, and all other parts, not one free, and so died. Thus blood was paid with blood; the blood of Christ profaned, with a fountain of blood from all his body. Some for abusing others ears by words of slander, have lost their own; and many whose feet in youth were nimble to dance the morris, at more years had never a foot nor leg to carry them void of aches, issues and other slubbers: they that did spoil were spoiled, and she that fed upon blood, fed the dogs: Drunkards seek red wine, and have red eyes, Ezech. 39 10 1. King. 21. 2●. Prou 23.29.30. And is not drunkenness itself often punished with dropsies; and filthy whoredom also with filthy diseases? Hath not that member in some been pitifully taken, that became the instrument of their wanton sin? What are these but warnings to us? and happy are we, if other men's harms can make to beware: but if we will not learn by others, we may be taught by our own feeling. Of this be sure, without repentance, whatsoever member or thing thou abusest here, to be punished with the loss, or in the anguish of that thing or member here or hence. If thou abusest all, thou shalt be punished in all. And for riches, (that many regard more than they do the Kingdom of Heaven:) if thou dote upon them, and make gods of them, make account to lose them, or to lose that (which is far better) for them. The same may be said of all other commodities and blessings earthly, whether children, or honour, or pleasures, or friends, Ezech. 24.25. So much for this Rich man's 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? even a drop of water: But what good could a drop, or whole sea of water have done him, (being things finite) for the easing of a pain infinite? And yet, as one who (for the torment he endured) knew not what he did or spoke; he craveth only a drop, not a sea of water in that extremity.  
Where we learn, 
Doct. 1.  that the torments of hell, do not only vex the minds of the tormented in hell, but so vex them, that the tongue is supposed, and may be said to talk idly and foolishly, it cannot tell what. Thus the damned of the earth, the great men, and the rich men, being far from the salvation of God, and the life of the Lamb, are brought in by john, saying to the mountains, Fall on us, and to the rocks and hills, cover us from the presence of him that sitteth on the throne, and from the wrath of the Lamb, Apoc. 6.15.16. which, what is it but an idle speech and impossible desire? For, what mountain can hide from God, who seethe through the dark cloud? and what rock and hill can cover from him, who can enter when the doors are shut? joh. 20.26. To him the night shineth as the day: the darkness and light (to him) are both alike, Psal. 139.12. It was say the of them, who in the transfiguration saw the glory of Christ, that they witted not what they said, Luk. 9.33. The meaning is, they were so beside themselves with sudden joy upon that accident, that they spoke they knew not what themselves, 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 be far more carried out of themselves with sudden ecstasies in hell, than they were ravished with gladness here, who saw but a dark light, a little of their master's glory?  
The Reasons. If a little sickness here, or some want of sleep make the head idle, and the tongue foolish: What shall a sickness over all parts do, and want of rest for ever? Secondly, the damned in hell feel that that must needs overcome the senses, and take away reason. And what can they say or do that is reasonable, and hath sense; who neither have their senses about them, nor their reason in any good order, or means to direct them?  
An instruction to take heed what we say here; that we talk not idly and foolishly (as this fool) in hell. Use. 1 He that would talk wisely hereafter, must both talk & do wisely, that is, Christianly, now. But to speak wisely, is to speak as the word of God, 1. Pet. 4.11, that is as God's word teacheth to speak. Some have no care to deliver their words by this measure, who therefore talk both idly and ill: but if we must give account for every idle word, Math. 12.36, then for our evil words much more. And how great an account than must be given for lying words and wanton talk? for words of slander, and words of reproach to our neighbour? specially for words of blasphemy to God, and of lewd defiance to God, and his truth?  
A terror therefore to all vain and foolish tongues. Here men and women make no conscience of their talk; Use 2 so they may be saying somewhat: Their tongues speak proud things, not the words of the Lord that are pure words, Psal. 12.3.6, and their days talk, all of it is to no good or wise end, if not to their own praise, and their neighbour's slander, or to magnifie●●●●●selues, and cast down the Lord with Pharisaical lips. If they were in Hell, they could not talk more foolishly than some do, or to less purpose: nothing in their mouths all the day, but what they might be ashamed of at night, if it were written in a book, and read unto them. Is this to redeem the time, and to walk wisely? Is our daybook well filled, that is made up with such vanities, as foolish talking, and foolish jesting, and things that are not comely? Eph. 5.4. If such speak foolishly in hell, they spoke foolishly here, and not to any use 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 sense and understanding from those that are so tormented.  
Now, where this Rich man calleth the flame of hell, a tormenting flame, 
Doct. 2  he showeth (as hath been noted already) that hell fire is a fire of torment. But this was spoken of before upon the 23. verse; and so I pass to Abraham's reply, in the verse that followeth.   
Verse. 25 
But Abraham said, Son remember, etc.  
Abraham now replieth: The sum of which is, that that small comfort, which was none indeed, or else as good as none, could not be granted him. And here he putteth him in remembrance (though in so active a conscience he could not but remember) that he had his heaven here, and so could not have it upon the earth, and in hell too: but Lazarus contrarily: and that therefore Lazarus hath now changed turns with him; Lazarus being in the bosom offelicitie, where he shall ever be comforted, and he in the bottom of hell, where he shall never see comfortable day, but be ever tormented. Also, that there is such a gulf of distance set between the places of their opposite abidings; that there is no passing from one to another, or possibility of going between.  
This is the sum and meaning of Abraham's reply to the Rich man, in these twoverses, the 25. and 26: where it may be considered in what manner, or by what force of words he replied; and what was the matter of his reply: for the manner, it is in these words, Son, remember; and it is in fit words, though in words of no comfort to a tormented soul, and soul in hell. Son, saith Abraham, as if he had said, Thou Israel in the flesh, and not in Christ, remember, which thou canst not forget if thou wouldst, 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 soul hid, despising God, & Gods poor members in all thy worldly prosperity: but Lazarus died in his patience, and with pain at thy gate. He was a true Israelue, and in● poor life served no other but the true God: and therefore he now reapeth for this seed of tears, the harvest of joy: and thou for thy life, and pleasures abused, receivest, and shalt possess pains and woe endless.  
In this sort replied Abraham in this verse; where first he calls him son: which is not to justify, but more to condemn him: for, as he called him father in no obedience, so now he calls him son with no comfort. He called him father, and would not do as a son: and now he calleth him son, and will not be as a father to him. Besides, he bids him remember, for a further scourge of his conscience in the late loss of all his delights past, which he could not but remember with horrible torment and grief.  
And here we learn, that the pleasures of sin leave a bitter and woeful loss of remembrance in the conscience for hereafter: 
Doct.  therefore Zophar in job speaking of the rejoicing of the wicked, how short it is, and of all the joy of hypocrites which is but for a moment; saith, that sin which once was sweet in the mougth of the sinner, and which he hide under his tongue, to wit, as sweet sugar shall turn in his bowels, as meat doth in the stomach; and he shall have a loathsome remembrance of it in the vomit of those deadly morsels, which he shall bring up again: for God shall draw it out of his belly, job 20.12.13.14.15. And here that which Abner said to joab concerning the sword which was drawn without mercy, may truly be applied to sin: Shall it not be bitterness in the later end? 2. Sam. 2.26. That is, though it please for a time, yet after a while, what pleasure can it promise or give, when the best end of it is bitterness? The lovely looks of wine, when the pleasant eye of it is in the cup, and when (as Solomon saith) it moveth therein aright, that is leapeth or spirteth in it; hath (in those that take it immoderately) a very bitter after taste: the end of it biteth as a Serpent, and stingeth as an Adder, Prou. 23.31.32: they feel pleasure at the first, but they shall find sorrow and pain at the last, with Remember, drunken son, thou hast had thy pleasures here.  
Salomons young man is bidden to rejoice, that is, to take his fill of the delights of life, if no persuasion can tur●e him, but what is the reckoning, and what will all that dainty cheer cost him? The wise King tells him, (as one that knew something by his own dear bought experience) That for all this God willbring him to judgement, Eccles. 11.9, that is, the reckoning will come, and God williudge him to damnation for it. He also shall be remembered, and therefore this, Remember Son; is an Item to him. Esay speaking of such as placed all their delight in that, which we at this day call good fellowship, preparing for that troop, and furnishing the drink offerings for that number, saith, speaking in God's person and name: I will number you to the sword; there goes the reckoning; that is, as ye prepared for sinners, so ye shall speed as those sinners, and as you gave them drink, so ye shall drink of their cup, Esa. 65.11.12, to destruction: for, saith the Lord, My servants shall eat, and ye shall be hungry; my servants shall drink, and ye shall be thirsty; my servants shall rejoice, and ye shall be ashamed; and my servants shall sing for joy of heart, and ye shall criefor sorrow of heart, and howl for vexation of mind, vers. 13.14. The meaning is, Hear my servants far ill, and ye well: hereafter all shall be contrary; when that sting of remembrance that hath daggers-prickes, beginning to prick, and you to feel it. jeremy also may come in as a witness, who in this very case sayeth, That the ways and inventions of the wicked in judah shall end in much bitterness, and as it were, in the point of a weapon, that shall pierce to the heart, jer. 4.18. Therefore say the despisers of God, in the book of Wisdom, being pricked of their own consciences: We fools thought his life, speaking of the godly man's life, madness, and his end without honour; but now he is counted among the children of God, and his portion is among the Saints. Wisd. 5.4.5. When they heard this saying in the voice of their consciences, Remember sons, they changed their note, and began to say, What hath our pride profited us? and what good hath the pomp of riches brought us? All these things are passed like a shadow, and as a Post that passeth by, verse 8.9. Thus the pleasures of sin end in a very bitter remembrance.  
The reasons. The pleasures of sin are a sweet poison, that much vexeth those that eat it: and for riches ill used, Christ compareth them to thorns, Math. 13.22. Now, athorne in the foot causeth great pain; but what prickings come from such thorns in the conscience? Also the lusts of sin are but baits that have hooks in them; and when the bait of sin is gone, the hook abideth still in the sinner. Secondly, it is a part of the sinner's punishment to feel continual gnawings and pulling after sin committed, by that worm that dieth not? And if so here, how much more in that lake that burneth with fire and brimstone, where sinners shall receive all their penny worths together? Thirdly, the pleasures of the wicked go away in their death, if they continue till they die, as they often do not. But to have been happy, and to be miserable; what can it bring but horrible vexation and death before the time? and how can it but torment the sinner to remember that he, who once, was full of pleasures, is now filled with pain? and he who had so much living, now, dead, hath nothing? that is, nothing but misery, sorrow, and his just desert in the pains of hell, and second death.  
And admonition, not to feed upon the sweet meat of sin, Use. 1 though never so well sauced by him that bids us to eat, but to our destruction; at least, to a great distemper, and general disorder in our Christian healths, or Christian state. If any would entice us by the colour of the wine, let us consider that the colour of it is deceitful, and, as we heard, hath a biting loss of remembrance in the end of it, Prou. 23.32. When the strange woman, that is, the harlot flattereth with her words, Prou. 2.16, let us avoid her, as we would some deep ditch, Prou. 22.14. a whore is a deep ditch, full of great danger; he that falleth into it, shall hardly rise again: not weak men only; but strong men have been deceived by her, as Samson; nor simple men only, but the wisest, as Solomon, Prou. 7.26.27. Perhaps thou mayest be called out of the good way by such as say; Come, cast in thy lot with us, we shall find precious riches, and fill our houses with spoil, Prou. 1.13.14; that is, do as we do, and you shall be rich as we are: but consent thou not: for there will be a bitter remembrance of all these things one day. What got Balaam by the sweet wages of sin which he loved? was he not cast away by them? Jude 11. Such wages of sin prevail much at this day with too many: and with none more than those that should be most free bestowers of the sacred inheritance of the Church: but for those patrons of Church liding that should be faithful doorekeepers in God's house, and yet give no free entrance into the door of the sheep; but sell that way for money to Simoniacal Hirelings, such as will open the door, soonest and best, with a silver key: let them not forget that these greedy morsels will come up again in an up braiding conscience, at the day of their death, if they repent not now in their day; and strike them with a remembrance that will stick as close to them, as this of Abraham to Dives, Remember Son, or Church-robber, Remember that here thou soldest heaven, and thy part in heaven for money. I might thus go through the land, but it shall not need, only this is needful, that every private person remember that his sins whatsoever they prove to be, if he repent not for them, and forsake them, will leave a bitter after-sent in his mind, for the time to come. And let all, young and old, and all remember this.  
A terror to greedy sinners; Use. 2 for one day they shall hear the voice of their conscience in these two upbraiding words, Remember son. I may add, remember daughter, or daughters of pride remember; Remember Cain, how thou slewest thy brother, and remember judas how thou soldest thy master; and remember Saul, how thou persecutedst thy friend. Dives, thou that wouldst not give thy crumbs to Lazarus, remember, Sodom, thou that didst so vex thy good neighbour, remember: Sinners of the old world; ye, that did nothing but eat and drink, and marry and give in marriage, till ye were all buried in that universal grave of waters, remember: And ye that in this world, and now eat and drink, and take your ease, neither caring for heaven, nor fearing hell or judgement; this that is spoken to the rich man in hell, may one day be spoken to you there, Remember.  
Sin is an hypocrite; honey in your mouth, and poison in your stomach: if the honey which is in it deceive you; the poison that is in it, will kill you. When the honey of sin hath spent his pleasure, the poison that is in sin will work by incurable upbraid; & then comes, Remember son. Then we must answer for all, that cannot answer for one: all the sports of our youth, & all the sins of our life, all the lies we have told, all the oaths we have sworn, all the pleasures that we have been lovers of more than of God; our drunken cups and companies, our whoredoms, our oppressions, our pride, our thefts, our slander of the Gospel, and of our neighbour: all these, and all such as these, will one day remember us, or be remembered to us, though we would forget them; there is a Table of remembrance kept, and a book of Items, which will be found in all consciences that are not purged before they go hence; for, conscience followeth sin as hell doth death; and then they shall hear of all, that here would not endure to be told of any: nothing shall then be concealed, where here nothing must be known. O therefore, let us now remember as we should, that hereafter we may not remember, or be remembered as we would not too late: or as this Rich man in hell. So much for the manner; the matter of Abraham's reply followeth.  That thou in thy life time rceivedst thy pleasures, etc. 
The matter of Abraham's reply by denial standeth in two things, which made the Rich man's request impossible to be granted. The first, in this verse; the second in the next. The first is, because he had his heaven of pleasures here, which ended with his end in death. The second, because God had inviolably shut up the way, as with an everlasting bar, between heaven and hell. The first is taken from the justice of God, which requiteth those with pains, who for their pleasures here, put his poor (as Dives this poor man) to pain. The second is taken from his ordinance eternal; which is, that there shall never be any release out of hell, or passage and pathway between heaven and bell; and this in the next verse. The first thing in this first reason of denial, is taken from the contraries of pleasures and pain here: where, by pleasures we are to understand, not lawful pleasures, but the pleasures of sin: and by pain, the pains of poverty and hunger in godly Lazarus not relieved, nor any way pitied by merciless Dives. For simply, this Rich man could not be condemned, because he had pleasures here, and Lazarus pain: but because he altogether here followed his pleasures, and would not with his crumbs ease this poor man's pain: as if Abraham had said, Thou hast lived to thy self, and ●●●ther to God nor thy neighbour: Thy belly was th● 〈◊〉 thy lusts and pleasures thy gods. In these thou hast 〈◊〉, and no way in God's obedience; therefore art thou tormented now, and shalt be ever.  
This was Abraham's meaning, and therefore it condemned not the Rich man, that he was wealthy, and had some pleasures here: but because he was rich and cruel, and because drunken with the pleasures of life, because his mind was altogether set upon worldly vanities▪ and in evil works; and never a whit upon heavenly things, and no time upon goodness. We heard before that riches considered in themselves and not abused by their owners, do not bolt the door of heaven against any, as neither do the pleasures of life, used lawfully and well: for then, no Richman could be saved, nor any that liveth in any pleasures here: but 
b Augustine  poor Lazarus is in rich Abraham's bosom, and godliness hath the promises of this life, and of that which is to come, 1. Tim. 4.8. And as riches, and pleasures do not in themselves bar any out of heaven; so neither do poverty and pain for themselves, bring any thither: for Lazarus was not saved, because he was poor, and in pain: but because in these, he trusted in God, and waited for his salvation.  
To wind up, and to come to the point: That which condemned this Rich man, was the abuse, as hath been said, of his wealth and pleasures here, and because the soul of his delight was in them, not delighting in God, & hating his poor.  
From whence we learn, 
Doct. 1  that they who here are drowned in pleasures, and in the love of their belly, must hereafter look to live in pain and misery, as this Rich man in the torments of hell for ever. So it is threatened to the young man, who cheered himself with the joy and delights of youth, following every pleasure, and pleasant object, that his heart could imagine, or eye see, that for all these things, he should be brought to iudgemen, to wit, to the judgement of condemnation, Eccles. 11.9. Also when spiritual Babylon was fallea, the doom she received for her life of pleasures was, So much as she lived in pleasures, so much give ye to her of torment and sorrow, Apoc. 18.7, that is, weight for weight: or as she could make no end of her pleasures, so let her have no end of her sorrows, and put her deep in hell, as her soul was deep sunk in hellish lusts. And therefore Paul speaking of the lusts of youth, bids men to fly from them, 2. Tim. 2.22. not to go footpace from them, as it that would serve; but to fly, as much as if he had said, they will speedily overtake you to perdition, if you turn not speedily as under wing, from them to the life of righteousness, with them that call on the Lord with a pure heart. job sayeth as much in effect, where he confesseth that God might justly have rooted out his plants, if his heart had walked after his eye, job 31.7.8. I will not say how fitly, or unfitly rather, this was spoken unto, or of God by him concerning the counsels of the Almighty, which are always just: yet sure it is, that that holy man was persuaded that they justly deserve a cutting off, who walk after their eyes here, that is, after them in vanities: and that there is no hope for such but in their sound repentance. Look not then if thou belong to Christ, for joy and prosperity continually on earth; or to have thy heaven here, and in another world: For it is a foul error under the Sun, and the dotage of those fools, who make this world their heaven, & make heaven nothing. And if it be true (as it is most sure) that they who will follow Christ, must swim after him in a sea of burning glass, Apoc. 15.2, that is, be cast as into a sea, or follow him in a whole sea of miseries here: then to enjoy and feel in this life (in soul and body) perpetual ease, pleasure, and content, cannot but be an unfit thing for a true Christian, and heir of a better life. The point therefore is plain, that there is no hope of a better life, if we have our hope only in this.  
The reasons. How can we come through adversity to happiness, if we suffer no troubles here? How can our tears be wiped away, when we have shed none? how can we be like our head, if we will be crowned with rosebuds, where he was crowned with thorns? and if we do not suffer with him, how can we reign with him? The cattle that goes in the best pasture is for slaughter, where that that feeds on the bare Common is for store: so they are for the Axe rather than for any continuance, who live altogether at ease in the best pastures of Zion; where they that are kept on the bears Commons of troubles for well doing, are the Lords own store.  
Secondly, a man drowned is past help: and what help for those that are drowned in the pleasures as it were a whole sea of sin? Thirdly, here they said to God, Depart from us, job. 21.14: hereafter God will say to them, Depart from me ye workers of iniquity. Here they served their pleasures, and had no pleasure to serve God: hereafter their pleasures shall leave them which they served, & God whom they would not serve, shall condemn them. Here they would not be saved, and hereafter they shall not: for Christ will say to such, as to jerusalem, I would, but ye would not, Math. 23.37. Fourthly, the tenor and order of God's justice is inviolable. Now it is a special part of the glory of his justice, as to show forth his mercy on the righteous, so to execute his fierce wrath upon unrighteous persons and sinners, Rom. 2.6: therefore the widow that liveth in pleasures is say the to be dead while she liveth, 1. Tim. 5.6. I conclude then, that the life of pleasures is a dead life, or life of death: I mean, of second death.  
And it is so that men cannot in the manner that this Rich man did live here in pleasures, Use. 1 and hereafter in heaven? then in what case and taking are the pampered & full fed Mates of our days, with other tippling companions, who serve their belly, and not the Lord jesus Christ, Rom. 16.18. where is their hope? and what comfort have they, or can they have, that ever they shall be saved in this course? or if God in the mean while should call them away by death; what good end can they make out of so bad beginnings? Let them consider this, who take no pleasure in the service of God, and take so much pleasure in vanity; who upon the Sabbath leave the Communion of the Saints at God's house, to have communion with sinners at Taverns or in some Alehouse: and who day after day, fill themselves with wine and strong drink, and seek not the Lord; as they have done, so they mean to do still; to morrow, as to day, Esa. 56.12.  
Let them also consider who are so tender, and keep themselves so tenderly, that no wind may blow upon them; the web of their life runs all in an even thread, & there is no knot in it concerning these outward things, or as it is in the Psalm, They prosper always, and increase in riches, Psal. 73.12. Their seed it established in their sight, and their generation before their eyes, job 21.8: But will it be ever so? job sayeth, The candle of the wicked shall be put out, their eyes shall see their destruction, and they shall drink of the wrath of the Almighty, ver. 17.20, though there be no changes in their life, nor bands in their death, Psal 73.4, and though their branch be green, yet shall they be cut off before their day, job 15.32, that is, sooner than they think, the flame shall dry up their branch, v. 30 & when their night is once come, where are they? They have had their pleasures here; their good days are all past & gone: that which is behind when they go down to their grave, is sorrow and darkness, and the evil day that shall never leave them. job the righteous, and Jude the Apostle say, They are appointed to it, job 21.30. Jude 4, or kept and reserved for it. So 2. Pet. 2.9. And what comfort can there be in such pleasures, or short days of pleasure, whose end is with such bitterness, and the recompense eternal death? What hope of such sottish men, turned into beasts, and mastered with sensuality? what fools that for pleasures so vain and dearly prized, will give heaven in exchange, 〈◊〉 their part in heaven? Honours, wealth and pleasures are casual, vn●table, dear, and deceitful penny worths; Let us therefore learn to use them without trust, and to want them without grief: so may we have them here with comfort, and not be worse for them, when we go hence: but take we heed of all that fellowship, which for the ways it taketh, may well be called the damned fellowship, or damned crew of such as have their pleasures here. These things are but chaff; and who would with such earnestness follow that chaff of wealth & pleasures here, that every wind scattereth? Psal. 1.4. Who but fools would so much disquiet themselves about vain shadows, pursuing this pleasure, that commodity, and those preferments earthly? and knowing how much they may cost us, who would covet them that love their salvation, and would not hear; Son, thou hast had thy pleasures here?  
A reproof of those who count them the only happy men that always (b) live at rest, 
Use. 2.  and have their fill of pleasures in this world; for, had not Dives, 
Mal. 3.15  to whom Abraham (yet) saith; therefore, or because of that, thou art tormented? Now, are they happy that are tormented? or, is there any happiness in that? and are they not rather as Oxen, fatted to the day of slaughter? And if so, the state of the cross in this life, is much rather the plain and direct way to true happiness. For, through many afflictions we enter into the kingdom of GOD: Acts 14.22. this is the way wherein CHRIST led, and we must follow; being conformable to our head in sufferings. By these God brings his children into a nearer acquaintance with him: who (but for them) would be strangers to their own Father; and who by them, or by means of them, are made to seek him diligently. Hos: 5.15. Worldly happiness (then) being such an hindrance to true happiness, how can they be happy indeed, that are most happy that way? and how can it be to them a blessed thing to have no affliction in their hearts or upon their bodies and estates; when to be afflicted (some such way) is their best way to glory everlasting?  
Of Lazarus it is said that he received pain. Lazarus was dear to GOD, and he greatly loved him: yet Lazarus, (whom God so loved) lived in no ease, the Text saith, in poise. 
Doct. 2.  From whence we may gather (as was noted before) that the godly are (usually) most afflicted. This was spoken of before, upon these words of the 20▪ verse, Which was laid at his gate, &c: And the Lord will have it to be so, for these reasons. First, that the Flesh might have no cause to rejoice before him. 1. Cor. 1.29. Secondly, that men might desire godliness for itself: who other ways would be godly (or seem to be) that they might (for it) enjoy some ease and prosperity here. Also this would make them to seek earthly things in matters that are pure and heavenly. Thirdly, that they might seek him, and depend upon him only: which th●y will do in their troubles, and hardly do when they are at more liberty. And four, that the members might be like their head, who was a man of sorrows. No cause (therefore) to suspect the Gospel, Use. to be the wrong way to paradise, because it would bring us thither by troubles: rather by this, that it is preached to the poor. Luc 4.18. and that the poor receive it, Luk. 7.22. We may be sure that if there be any more direct way to heaven then other, this is it. And we know who they were that said, Do any of the Rulers believe in him? john 7.48. If then thou be poor, and in distress, let not that condition of thy profession, in so near a similitude to Christ, dismay thee; but rejoice rather, that thou art so like to thy Saviour in that, wherein was the least worldly show, and the greatest heavenly glory: For now thou standest not upon any weak prop of flesh, but upon the strong pillar of Israel, in whose name thou trustest. So much for the first impossibility in Abraham's reply, the second followeth.   
Verse. 26 
And besides all this, between us and you there is a great gulf, etc.  
Hear we have the second part of Abraham's reply: wherein he further showeth, how impossible it is that this Rich man's estate should be bettered, or be other than it is: for, he saith, between us, and you, etc. as if he had said, God, by an everlasting ordinance law hath barred the way from us in heaven to you in hell; between, there is a gulf, or gaping pit, and no bridge over. And there is no hope of ever coming nearer than we be. Further, if any would come from us to you, which is not to be imagined they cannot; and as they cannot, so they never will. This is Abraham's meaning.  
Where we learn that the state of wicked men after this life is unchangeable, and ever the same. 
Doct.  They that are in hell can never come out; as they that are in heaven, can never come thence: and so we see the impossibility of getting out of hell, being once in; for which it is called the deep, Luk. 8.31; and of which Esay speaking saith, He hath made it deep, Esa. 30.33, and therefore deep, because the damned there are so cast down, that they never rise, Psal. 140.10. Christ saith of him, whom he sent to the hells, Bind him hand and foot, Math. 22.13, as if he had said; by stripping him of all means of defence, and ways of escaping, let him go and never return. For they who are cast with their hands and feet bound into such a deep, how can they come out? This was spoken of before upon the 23. verse, the words, And being in hell in torments, etc. Doct. 2. there.  
But is there no coming out of hell? Then take we heed how we come there? that is, Use, While we are in the way of grace, let the deep of hell call to deep repentance, as if One deep should call to another, Psal. 42.7. Here let us come ou● of our sins by conversion to God, that hereafter we come not with our sins, or in them to the place where is no coming out. If now we humble ourselves, we shall be exalted in due time, 1. Pet. 5.6: not cast down, as they who go to hell, are; but exalted; for to be exalted is, to ascend up; not to be sent into the deep. One speaking of the afflicted here for sin, saith truly; The deeper in hell, the higher in Heaven. His meaning is, the more men feel it here for sin, the further they are from it, and from sin, that casteth into Hell for ever.  
A reproof of Origens' error, Use. 2 which was, that after a time the souls which are in hell shall come out, and that at last, or after a thousand years, the Devils themselves shall be saved. Also the speeches of harrowing hell, and of bringing souls out of Purgatory; that is, souls out of the fire of Hell, are lying speeches: the faith and speeches of Papists, and the current doctrine of the blind world of Christendom, till within these hundred years: for they that are in Hell, never come out; and the estate in which we die is constant, and the same for ever. Cain and Saul, and judas, and all reprobates, as they fell in their bodies, so they shal● rise in them to judgement: no better in person, nor in better manner.  
A comfort to those whose hope is in death, and whose death is peace at the last: Use. 3 for as they die with much comfort, so they change not after death; but are much, and eternally comforted; their souls presently; and soul and body after a while. In this hope they lay up their flesh, and in this sure hope of a better, unchangeable, eternal life; they lay up, 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 ways (as his gifts and calling) are all without repentance Rom. 1●. 29.) that they shall not be removed for ever. And this hath made many to pass through the very flames of fire to God with a joyful calmness. It made our godly fathers (as may be seen at large in the eleventh to the Hebrews) quietly and gladly to suffer much and great adversity; for they saw him that changes 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 us, as for a price, to set forth (as they did) to death? So to run that we may obtain, 1. Cor. 9.24; So to fight, that we may overcome: 2. Tim. 4.8? And so to seek God's face of favour here, that we may continually see his face of glory in heaven, and ever be with the Lord? Psal. 17.15.  
So much for Abraham's reply: This rich man is supposed to rejoin, as followeth.   
Ver. 27.28. 
Then he said, I pray thee, etc.  
Here we have a further proceeding made in this Parable, and under the person of a rich man in hell, by the figure Prosopopoea. And in this the Rich man is brought in again, making another request, which is also denied. From which supposed request the Papists would gather, that the blessed Saints in heaven have care of their friends on earth; that is, in special and carnal manner of those friends whom they knew familiarly, and loved dearly in the world. But they gather that which the Text never scattered; and it would be remembered, that these words are the words of a Parable, and not of a thing done; the drift whereof is (as may appear by the answer made, or supposed to be made) plainly to prove, that they who in this life refuse to give credit to the Scriptures and word of God, may hope in vain to be called by men from the dead. I will not deny but Christian charity abides in the Saints in glory, not by special remembrance of one more than of another; for, such charity in them extendeth itself indifferently and generally to all here, living, or yet unborn, whom they love as themselves; yet it is ill proved from the example of a damned spirit in hell: for what charity, where is nothing but all hellish hate and bitterness? And to say that the godly in peace, should be troubled particularly, or in special manner about their friends affairs below; what were it, but much to derogate from their true rest in the place where they have fullness of joy and pleasures for ever? Psal. 16.11.  
And now where request is made by a spirit damned in hell, that Lazarus who was dead, might be sent to the brethren of his father's house to teach them:  
We learn that the doctrine of teaching men, 
Doct.  by men from the dead, is a doctrine from hell. Esay calls it a going, or doctrine of going from the living to the dead, Esa. 8.19. and Abazia is said to have departed from God for his health, when he sent to the god of Ekron, or in that Idol, to the Devil for it, 2. King. 1.3.16. The like of Saul, who also was taught from hell, as Abazia was, 1. Sam. 28.8. Therefore God by Moses calls it a turning after those that work with spirits, that is, with D●uils; or a whoring after them, Leuit. 20.6: for how can it be a doctrine from any place, but hell, that teacheth men thus?  
The reasons. First, the Text is plain for it: for this was the request of one damned in hell. Secondly, such doctrine is not from Heaven; and that which came from Heaven speaketh otherways, and contrarily, Verse 29.31. Now that which is not from heaven, or according to heavenly truth, is from hell: for there is no third way, Math. 21.25. Thirdly also, such doctrine is a mean, by wandering from God, to make men to believe lies, 2. Thess. 2.11.12: and is there any thing in this kind of teaching, but what is hellish and devilish?  
Here we may see what to judge of those who forsake the word which is written, Use. for dead men's news: it is sure they are followers of hellish doctrines; for such doctrines are the teachings of Satan: the Doctor, a person damned in hell: the chair contrary to Him, who sitteth in his chair in Heaven. And what is in all this, but what is hellish, and from Satan in all points? and whose followers are they, and of what, that follow thus? Are they not Satan's followers? and followers of Satan's lies against the word of God?  
So much for the Rich man's second request. Abraham's second supposed reply followeth.   
Ver. 29. 
Abraham said unto him; They have etc.  
In this second reply, Abraham tells the rich man plainly, that they get nothing by all their labour, who forsaking the Word, look for Revelations; and who will be taught after their own fancies, not by Gods teaching, nor by the ordinary way, and means appointed by him. Against such, God himself complains by his Prophet, saying: Should not a people inquire at their God? Esa. 8.19. and therefore the meaning of these words is, that the Word delivered by Moses and the Prophets, and, accordingly since, by Christ and his Apostles, is the only ordinary mean to convert sinners to God: and therefore they that refuse grace by it, shall no way receive it from the Graves of the dead.  
This I conceive to be the meaning of Abraham's second answer to this rich man: and to be the only reason why this second petition was made, and this peremptory reply (secondly) made unto it: wherein for order's sake, we may note his answer in substance: and the use that Abraham maketh of it. The answer in substance is, that God having ordained the Word written to be the only ordinary mean for the calling of his five Brethren, and all Christians (yet living) to repentance; it only is sufficient, and all means divided from it, vain and uneffectual.  
Which first teacheth, that the only sealed rule of faith to salvation, 
Doct. 1.  is the Scripture and word of God written. This is that path, that leads to the Way, the Truth, and Life, Christ jesus: For, so saith He, who is all these unto us, joh. 14.6. and therefore he biddeth the jews to search: that is, exactly to search: or, as Hunters, who strike every bush, seeking the game they hunt for: and to search the scriptures, that is, what is written, not unwritten vanities. For, (saith he) in them ye think to have eternal life, and they testify of me. That is, in them ye may find Christ, and in him Eternal life. Ich. 5.39. this is the most sure Word, 2. Pet. 1.19. or that which can never fail us: all words of men may. This only pricketh the heart with Repentance, which (without it) no miracles from Heaven, nor wonders on Earth can do. Act: 2.37. So Heb. 4.12. it is a discerner of the thoughts and intents of the heart. And therefore the heart being deeper than any Eye created can look into, it must needs be wonderful to the saving of a sinner, above all words of men or Angels.  
A great Prop●ete had no other light of direction to his steps in true godliness, then that which was placed in the lantern of the law. Psal. 119.105. and this he followed in all his way to heaven. Herein the man of God himself, the Minister, may have an absolute furniture of instruction for his own ways, and the People's committed to him. 2. Tim. 3.17. And so it is plain, that no line can be judged strait to the kingdom of God, but this of the Word, and they that are drawn by it.  
The Reasons. This word is called the word of Faith, Rom: 10.8. and none but this. Now, what we may believe, or put faith in, is sure. Secondly, it is as a second Tree of life. Prou 3.18. If Adam had eaten of the first, he could not have died: no more can they perish, that feed upon the Word, the second tree of Eternal life. Thirdly, it is the sanctifying truth. job. 17.17. Ps. 1 19.9. That is, that which (& which only) prepareth, and begetteth us for the holy City, into which nothing may come that is unclean. Apoc: 21.27. Heb. 12.14. and (therefore) as fire it consumeth the stubble of our corrupt affections, Matth. 3.11. as a sword it cutteth from us our putrefied parts, and members of sin. Heb. 4.12. and as Salt (that is savoury) it maketh our words, and whole conversation in the Gospel sweetly torellish, and well to savour, unto edification, among all that hear, or live with us.  
Use is against all itching after novelties, 
Use. 2.  not resting in that which is written. Saul, who would not hear Samuel alive, went to his grave to hear him there. 1. Sam. 28.8. a very unmeet pulpit for a Prophet to preach in.  
Some would have Angels to teach them, and some look for miracles and signs done, to confirm them; but Faith is begotten by the Word, and nursed with it, being once borne in a true believer. It is not given by voices out of the air, nor caused by Angel or Revelation. Ga. 1.8. The illusions of Satan, and his lying wonders, come from the graves of the dead: and they that will have such Teachers, put down the sceptre of God's prerogative in his Word written. When God said: This is my beloved Son, hear him. Math. 17.5. should the Disciples who heard the voice, have said: no, but we would hear an Angel from heaven: for he will assure us rather: had not this been to cast away the word of the Lord, and ourselves with it, as did rebellious Saul? 1. Sam. 15.22.23. Did not the working of Satan, and rising of Antichrist stand upon such a foundation? and do they not go upon such legs to this day? 2. Thess: 2.9.10. Therefore from the living to the dead, is a foolish and sinful progress: Esa. 8.19. And those Pharisees that called for signs, and neglected the doctrine and words of Christ, were said by him to be an adulterous generation, Math. 12.38.39. that is, children born in idolatry, & of idolaters: for, the meaning is not so much of corporal, as of spiritual adultery, or whoring from God.  
Further and again, as that only is to be believed to salvation, which is written: first, in the old Testament, & (since) by the men of God in the new: so, we (secondly.) learn, 
Doct. 2.  that all refusings of this ordinance for grace, is to make our conversion impossible by any other means: the text is plain for it: and jeremy saith, They have rejected the word of the Lord, and what wisdom is in them? jer. 8.9. as if he had said: they will be wise, but not as God hath commanded, and therefore fools they are in their own course: or, they will none of that, that maketh a man wise to salvation; therefore (as unwise) they shall perish by their own inventions. But because this doctrine cometh fitly to be further prosecuted in the last verse, and very last words of the parable, I refer it thither.  
So much for Abraham's answer in substance: the use he propoundeth of it, followeth.  Let them hear them. 
If Moses and the Prophets must speak from God unto us, them we must hear him, speaking by them in his word, that is, by Moses, who showed what we should do; and by the Prophets, who teach what we should believe and do. Also mention is made of hearing them; because in them there is work for the ear to hear, but none (save of reading) for the eye to see. In them we hear a voice, but cannot see any shape or similitude, Deut. 4.12. But this that is spoken of hearing Moses and the Prophets, because no more was then written, is to be extended to the whole word of Scripture, as we have it now; and so the whole word is to be heard, Apoc. 2.7.  
The doctrine from hence is; Hearing is a necessary, 
Doct.  & the principal mean for salvation in all Christian assemblies or all Christian Churches, and people must hear, if they will be saved: Therefore in Prou. 4.10, and many like Scriptures, God offers his words, & requires our cares: so Prou. 2.2. An hearkening ear, and an understanding heart must go together; for the ear is the furrow that receiveth the doctrine of the word, and it works not but by hearing. Christ saith, and the same saith the Spirit in divers Texts of the Revelation: He that hath ears to hear: he saith not, he that hath eyes to see, and what must he do? not see a Stage furnished for a Play in the Mass; but hear what the Spirit will say, to wit, by his Word and Ministers to the Congregation, Math. 13.9. Apoc. 2.7.11.17.29. & 3.6.13.22. The Apostle S. Paul teaching the believing jews and Romans, how saving faith may be gotten, saith, Faith is by hearing, not by seeing, and Hearing by the Word, Rom. 10.17, to wit, preached, as ver. 8.14. not by gauds and Images, called by the Papists, laymen's books. And he that turneth away his ear, (saith Solomon) from the Law. He doth not say, his eye from seeing, but his ear from hearing it, refusing to be instructed by it, or from it, by God's ordinance; as the Mass, Priests of Rome, who do nothing in the service of God to common understanding, but what may more properly be seen then heard: his prayer, I may say his good prayers, which he so much trusts unto, will prove abominable; that is, odious to God, and plagues to himself, Prou. 28.9. Hearing therefore is the most necessary, and most important mean for salvation in all the Churches of Christ.  
The Reasons. As a man's mind is not known but by speaking; so neither can we know Gods will but by his word; nor what is in his word, but by hearing: Therefore God is say the to speak in his word, and speeches are to be taken with the ear, and no other ways, Deut. 4.12. Secondly, the ear is the conduit of knowledge to the soul; and so, of saving knowledge to it. Thirdly, they that thirst, must come to Christ, as they that want common water come to the well, john 7.37: but this well is deep, and our ears are the buckets to draw with, john 4, 11. Therefore when we come to this well of living waters, we must bring our ears (these buckets) with us. Fourthly, when a Master speaketh, he will look to be heard. God spoke by his Prophets in the 
b Heb. 1.1.  old Testament, and by his Son in the new; did he not speak to be heard? or shall we not cause our ears to hear? and can the Lord of his people take it well, if we refuse to hear the Master of his own family? Fiftly, the word of Scripture is called the Power of God to salvation, Rom. 1.16; that is, his arm revealed, Esa. 53.1, to save all that shall be saved in deed. But to speak properly; we cannot see a word, and therefore we must hear i●, if we will be saved by it. Sixtly, none can come to Christ but his sheep: and all his sheep are thus marked by him; They hear his voice, john 10.27. If then it be necessary for Christians to be Christ's sheep, it is as necessary that they have his mark, and hear what he will say unto them.  
The duty therefore of all Christian Churches & people is to hear the Word, that is the written word of God: Use, 1: and that not slackly, but with all readiness, jam. 1.19. Solomon opposeth the duty of hearing, and the sacrifice of fools, Eccles. 4.17▪ as if he should say, that they who refuse to hear, do service as fools; and to hear is better than all sacrifice, saith Samuel to Saul, a good Prophet to a bad King, 1. Sam. 15.22. Also no duty that we do to God, can please him without this; To pray is our duty, but they that refuse to hear, may spare to pray: for, as we have already heard, such pray in sin, or their prayer is sin, Prou. 28.9. To come to Christ's Table is a good duty, but he that hath not learned the mystery by hearing, comes to condemnation, 1. Cor. 11.29. To eat and drink are necessary duties; but without the Word that sanctifieth the creature, what is our eating and drinking, but a profane thing? Use. 2 1. Tim. 4.5.  
Secondly, this maketh against Popish Churches and people, in whose ears the word soundeth not, but in a strange tongue: and teacheth that they who live in Popery, live in a wretched bondage of ignorance and sin, to which the Devil hath captived their ears and whole man. Neither can they do any thing so long as they continue such, that will be pleasing to God. Further, this maketh against two sorts of Recusants in our land, the Popish, and those of the Separation. And is it not a reproof of many of our own profession, who on our Saboth days, neither show themselves diligent, nor well disposed hearers? For though they do not turn their backs upon us, as the other do; yet they look upon our Assemblies with little or no zeal, and some with jeroboam set up Idols of wantonness against them, and think it too far, or much to be at them every Sabbath day, 1. King. 12.28.29. Or if they come to the Assemblies in the morning of the Sabbath, yet in the afternoon of the same day, they go to their Farms or pleasures from them, and from God in them, Luk. 14.18.20. And now how can they who come so seldom and unwillingly (when they come) hearken? jer. 6.10. Ezech. 33.31. How is it like that they will meditate in the Law, who delight not in it? And what good hearing without meditation? They that rejoice in unrighteousness, will never rejoice in the Word, that reproveth sinners, and for sin, 2. Thess. 2.12: and can such prove good hearers? Surely, when such hear the Word, (which they hear with so little good will, it cannot but 
b Heb. 2.1.  slip & run out, as liquor out of old tub, or water out of a Sieve. And thus divide our hearers into four kinds of ground; the fourth ground, or part of ground will hardly be found to receive the seed and doctrine of the Gospel with good hearing, Math. 13.8. This Christ reproved in the hearers of his time: and if our times be such, are they not times of ill hearing, worthy to be rebuked in the gate, that is, openly, and with authority? Tit. 2.15. The supposed reply of the Rich man followeth.   
Verse. 30 
And he said, nay father Abraham, etc.  
It pleased not this Rich man, that his rich brethren, drowned in wealth, & in the delights of life, should hear the word at the mouth of any of God's ordinary Ministers, whom he knew they would despise: and therefore, or because he would be contrary to Abraham and teach him, not learn of him; he maintaineth still his first wicked position & principle, which was, that one preaching to them from the dead, would do more good upon them for true conversion, than all the Preachers living could. And therefore he saith, Nay father Abraham, etc. or not so, but as I say, and as I rather wish; who never loved this teaching by the Word, whether dwelling on earth, or damned in hell. Indeed the way which God by his ordinance hath commanded for salvation to men, is the hearing of his Word by Moses and the Prophets; but that way is not sufficient, or I had not been here: and if he would give way for this (that I speak of,) my five brethren should not come hither. Thus in effect he reasoneth against God, in speaking to Abraham, rather than he will confess the way he hath followed, and would prescribe to others, to be (as indeed it is) deceitful, and to destruction.  
From hence learn, 
Doct. 1.  that the nature of the wicked is rather to charge God, than themselves for sin. So do they whom Christ will set on the left hand of damnation, in his last judgement: for, they say, When saw we thee an hungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Math. 25.44: as if they had said, Thou chargest us that we saw thee hungry and thirsty, & without clothes, and in sickness, and prison, and did not help thee? but when did we ever see thee in such straits and want, and withdrew our hand of help from thee? And therefore we have wrong to be so charged, and the thing is not true.  
Thus Adam blamed God for giving him no better a wife, not himself for following in evil, when he should have led in goodness. The woman, saith he, which thou gavest to be with me, to wit, as my wife & helper, Gen. 3.12. Thus also most vile reprobates impute their damnation to God's will that cannot be resisted, Rom. 9.19. And that reprobate that hide his talon, said, I knew that thou wast an hard man, Math. 25.14, speaking against God's severity, but nothing of his own sin. So they said that God's ways were not equal, who themselves were equal no way, Ezech. 18.29: The like we read of Cain: for he when God reproved him for the blood of his brother, speaks not of his great murder, but of his over hard punishment, Gen. 4.13. He thought that God was too sharp and spoke too severely to him for it. It is plain therefore, that it is the nature of the wicked to blame God, and not blame worthy man.  
The Reasons. Wicked men are proud by nature, and proud men will be in no fault. Secondly, the devils children (such as the wicked Bee) are contrary to God's children; and therefore where they justify the Lord, these justify themselves. Thirdly, the wicked, being his children who abode not in the truth, and whose name is slanderer; must needs do his works, and say as he will have them, john 8.44. Fourthly, such men are the vowed enemies of God: and what care such what they say of him, and how they charge him.  
Here than we see whose children, Use. and children of what stock and parentage they are, who complain of God, when they should give him glory in his judgements. They are not of the house of David, neither have they David's spirit in them: for, he confessed his fault, that God might be justified in his sayings, and pure when he judgeth, Psal. 51.4. He blamed not God, when he had told him by Nathan, That evil should be raised against him out of his own house, that the sword of death should strike it, that his wives should be defiled, & that the child should die, 2 Sam. 12.11; but confesseth, as it was, that he had deserved no less, & that God in so doing, was holy, righteous and just, v. 13. Nor did Eli charge God when he threatened the destruction of his house by young Samuel, but subscribed, that he might justly do what Samuel had said, 1. Sam. 3.18: for, saith he, It is the Lord who can do nothing but well. And with him subscribed Hezechiah in a like message sent him from God, 2 Kin. 20.19. But what did Herod when john reproved him? He could not bear the rebuke of his mouth, but sent him to Ward for being so bold with the King, Mar. 6.17. So the jews, when Steven justly charged them, in stead of justifying the Lord in that just reproof, they rather justified themselves in their wickedness, and in madness ran upon him, and with stones murdered him, Act. 7.51.57. And what shall we say of our own times? when God's hand lies upon us in some general or private strokes for sin: do we confess our sins, and that God in visiting for them is righteous? or do we not rather murmur, and take on in the affliction, as if he dealt hardly, or too cruelly with us in smiting so for so small matters? Do we say as Daniel, O Lord, righteousness belongeth unto thee, and to us open shame, or the confusion of our faces? Dan. 9.7: or do we not rather break out by impatience and bitter cursing, at the least by fretting against God, and his righteous judgements, as too galling and rigorous? The condemnation that is of themselves, some have learned here of a damned soul in hell to transfer, not justly upon themselves, but unjustly upon God, that they have wrong to be damned: for, say they, how can we choose, when God will have it so? Rom. 9.19.  
But this Rich man knew by himself, that the love of the word could find no entrance where the love of worldly pleasures had filled the heart: so it had in his five brethren; and therefore he was persuaded that all labour of teaching by the word should be in vain and lost upon them.  
And here we secondly learn, 
Doct. 2.  that worldly covetousness and voluptuous life quench in natural men all desire of salvation by the Word: for such will not come to the Assemblies with the bidden guests, who absented themselves by their Farms and yokes of oxen from it, Luk. 14.18.19: or if they come, they are sure to come without all affection of hearing thither; & their mind goeth after their covetousness, Ezech. 33.31. Their wits are so exercised & taken up with thoughts about worldly things, that they have neither leisure nor mind to attend to the word delivered, or having spent all edge (this way) before they come: being come, they fall asleep when they should hear; or if they be awake, and listen a little, they have neither love nor liking to that which is taught.  
The Reasons. Worldly riches and voluptuous life are thorns, Luk. 8.14; as therefore thorns make the sown fields unfruitful, so the thorns ofriches and voluptuous life make the word where it is taught unprofitable Secondly, these are enmity to God, jam. 4 4, and what enemy will not in corruption, do all he can to destroy his enemy? Thirdly, they that follow these lusts are called, if they be men, adulterers, and if women, adulteresses, I am. 4.4: not corporal, but spiritual, which is far worse; for corporal adultery is against the second Table; but this is against God in the first; and a man may be a corporal Adulterer, as David, and yet not hate God: but he that goes a whoring from him by a worldly and covetous heart, cannot but stand up against him, as the hater of him, and enemy of his covenant.  
An instruction to empty our minds and hands of all thorns of earthly cares and pleasures, Use 1 before we come to the means of salvation in the assembly; lest, as thorns in our sown fields, they make the word barren, and without fruit in our hearing. They that plough and sow their fields, will rid up by the roots, all briars, thorns, and bushes. So should they use no less diligence to free their hearts from the thorns and bushes of bad affections, that come to hear: and this foreskin of a covetous and wanton heart, should likewise be circumcised by the spirit of God, in a new creature, if they will hear with pleasure and commodity, Ier: 4.4. But they who come stuff with worldly lusts, shall go away empty of heavenly fillings. So saith blessed Marie, in her thankful song: He hath filled the hungry with good things, but the rich he sendeth away empty: to wit, of things that are truly good; Luc. 1.53. and so their hearing is made damnable, and with sin unto them.  
A like instruction to be contented with a mean Estate, Use 2 and to refrain from all desire of having much in the worldly part. For, the world is a dangerous morsel, 1. Tim. 6.9. Most men go a whoring after it; and the best men cast (but) too wanton an Eye upon it. Which maketh the Lord in these outward things, rather to keep his children short, for their good, then to surfeit them with fullness. And (here) he dealeth with them, as wise Parents with their children, whom they truly love. For, when they perceive them to abuse unto wantonness, a full allowance, they will draw back their hand in a sparer portion. So God, perceiving his children (because they be full-fed) wanton to take pleasure in the gauds & fashions of this world, doth therefore many times keep them low, & deny them that plenty of these worldly things that the wicked have. He knoweth how weak our brains are to bear the strong Wine of prosperity; and therefore He (sometimes) makes us to drink bitter adversities out of a weaker cup. And who can deny that it is far better to creep with safety, then to climb to destruction? & so better to keep on the low ground, then to rise and fall. And now thirdly, this damned soul, though he could not be ignorant, how little, nay, how nothing the necromancy that he spoke of, could profit any to true conversion, seeing the word is sufficient: yet because he loved to be contentious, and to take side against godly truth, he holdeth himself fast to his former false ground, which was, that good might be received by the preaching of men from the dead.  
But this is (after) as truly denied by Abraham, as it was falsely avouched by him, 
Doct. 3.  vers. 31. where we learn, that none from the dead did ever yet convert soul. Therefore it was forbidden to the Israel of God, to ask counsel at the dead: Deut. 18.11. And among other sins, wherewith the Lord professed himself to have been angered by rebellious Israel, one was, that they remained among the graves, Esa. 65.4. that is (as it is expounded, Esa. 8.19) were Necromancers: and sought unto them that had familiar spirits, and that could divine. But Lazarus the brother of Martha was raised by Christ: after he had been four days in his grave, Io. 11.39. Did the jews for that, beleene? nay, but rather they consulted to put him to death? joh. 12.10. Also, Christ raised himself from the dead. Why did not the jews care to hear him? rather they bribed the soldiers to belie his Resurrection. Math: 28, 12, 13, 14. Further, when Christ rose, many dead Saints (his bed fellows) rose with him and were seen in the holy city, Math: 27.52.53. were the jews ever a whit the better for it, to their conversion? nay, but they were more hardened rather in their vnbele●fe. The reasons. That this cannot open the heart, in the point of Faith, must needs shut it; And nothing can turn the heart to God, but that which hath power from him so to do: which power the Word only hath, not the lying Diumations of the dead.  
Secondly, there is no conversion without Faith. But what faith is to be given to devils in dead men's skins? Thirdly, that which is able to convert the heart, hath a promise from God, and blessing thereunto: But is any such promise made to that which provoketh him so much as Necromancy is said to do? and doth he bless that which himself hath forbidden?  
The use is against the kingdom of darkness in Popery, Use, set on foot, and kept going by Necromancies and sundry apparitions of the dead, all damnable and fabulous; but those are sooner and more believed than the Word and Scripturein all that dark and superstitious climate of Papistical Paganism. To such the Apostle saith: If the Gospel be hid, it is to them that are lost, 2. Cor. 4.3: but this was spoken of in the use of the first doctrine of the former verse.  
Lastly, this contrarying mind in Dives, doth as it were, hold us the light to see what frowardness naturally, is shut up in all stubborn Christians. And it teacheth, 
Doctor 4.  that it is the property of a very froward person to reject the Word. They that were very froward in job, say the to the Almighty, Depart from us, to wit, in the government of thy word: We desire not the knowledge of thy ways, that is, we desire not thy acquaintance in the truth, as neither thy presence among us by it in the mouths of thy servants, job, 21.14; or what care we whether thou be among us in thy commandments, which we love not? rather we desire thy room then thy company in such matters. So of Israel that would not hear, the Lord himself saith, Israel would none of me, Psal. 81.11. the meaning is, They who reject my Word, reject Me: & are they not persons very froward that so do? They that would not have Christ to reign over them, with his word, are called by himself enemies: Luc. 19.27. by Esay, rebellious, or froward enemies, Esa. 30.9. and, are they not wicked, and sinners indeed (such as will help the d●●?) who rebel against God, in his own sovereignty, and the parts of his Dominion? The reasons. The pattern of such frowardness, we have here in a very rebellious soul, damned in hell. Secondly, the Word is the Lords sceptre, and they that reject it, put down their sovereigns sceptre. This were treason against an earthly Majesty: & can that other be less, or better then rebellious frowardness, or treason (in the highest point of treason) against the Lord? Thirdly, such mean to live quietly in all sin: seeing they reject the word that reproveth sin, and the scornful sinner. And, are they not most wickedly froward, who say of sin, This is my rest, here will dwell; to wit, in the chair of sin, 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 ungodly, by the true rule of contraries, who cannot abide the Word, much less abide to meditate in, or read it.  
A reproof of Popish both Masters and Scholars, Use. 1 who (as we heard) preach and believe, that it is dangerous to have the Word of God among them, that is, among the common sort of them, in a tongue they understand, or in their mother tongue; for such cannot but carry the brand of persons frowardly wicked. But there are in our own profession who hear it, and read in it, and yet reject the nurture of it in their lives, and reason against it in their talk, as this Rich man here. Surely, if there be not much rebellious wickedness in this, than was this damned soul in hell, in some thing tolerable, or not very ill.  
An admonition therefore to all that would avoid the blot & note of very froward persons, 
se. 2  or persons frowardly wicked and rebellious to God, not to cross his Word either with their conversation, or tongues; and where the wicked as Antipodes go against the footings of it; to walk with it in a right path, and to adorn it with their obedience in a holy life: where froward persons and very wicked speak against the Word, our reasoning must be for it; where they shut their ears, we must open our ears unto it: where they hate admonition, we must hear and increase in learning, Prou. 1.5. Increase (I say) as they that live by their meat, and have a good digestion: for the righteous, the more they eat spiritually, the more they may: Fools say to the Prophets, Prophesy not, Amos 2.12, that is, speak as we would have you, or say nothing; and these are fools indeed: but Christians (that are godly wise) say to the Prophets, that is, to those that teach them in the word, Prophesy right things to us, Esa. 30.10, that is, tell us of our faults that we may amend them; and wherein we fail, tell us, that we may do better hereafter, or, Let the righteous smite us, to wit, with the severity of the Law; for that shall be a benefit, Psal. 141.5; that is, that shall do us good indeed, and save us from the sweet, but killing poison of flattering lips; and let not their tongues, nor let them (that have such tongues destroy us. The last answer of Abraham, or his answer to this rich man's reply, followeth.  Ver. 31. 
Then he said, if they hear not Moses, etc.  
Ahraham perceiving that words could not satisfy this importunate & cuntentious richman, breaks off all further talk with him, and leaves him; telling him (at parting) which he had told him before, that Moses and the Prophets must be heard to salvation; and that not believing the Word, it is impossible to believe without it, though men should come from the dead unto us. And thus he 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 us, Phil. 3.1: for, beside that it stands upon a sure ground of truth; it is avouched twice, the better to assure us, Gen. 41.32. And it teacheth that there is no persuading of him that will not be persuaded by the Word written. Therefore said the counterfeit Samuel to reprobate Saul: Wherefore dost thou ask of me, seeing the Lord is gone from thee? 1. Sam. 28.16. as if he had said, How shall I persuade thee, when God by his word can not? and what answer can I make when his Prophets will make moan? v. 15. So jeremy, They have rejected the word of the Lord, and what wisdom is in them? jer. 8.9, that is, the word cannot teach them, and what then shall teach them wisdom? Therefore Moses speaking of the ordinances and laws which God had commanded, telleth the people, that to keep and do them is their wisdom, Deut: 4.5.6. his meaning is, that if they will be truly wise, or made wise unto salvation, it must be by the ordinances & laws written: or, if not by these, by nothing. And Christ sends the jews to the Scriptures, to search them: not to dead men's graves, to rake in them. Ioh: 5, 39 As if he had said, either there, or no where. For, to resolve the jews, concerning Him, whom the Father sent: what could do it sooner, or so well as the Word, that is mighty in operation, lively for edification? Hebrews 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 natural Man doth not confess the effect of the Law, as that which is so deeply engraven in him, that he cannot rub it outby any pretences or colours to the contrary? Secondly, the prophecies that went before, are daily fulfilled. And what will they believe who shall doubt of that which they have heard, which they have seen with their eyes, and which (even) their hands, in some sort have handled of the word of life? 1. joh. 1, 1. But all these are contained in the word written: and (therefore) they that refuse to hear it, what will they hear? Thirdly, it is safe to hear Moses & the other writings of holy men in scripture; but safe no way (Satan transforming himself (as he doth) into an angel of light.) to lean unto things not written: or rest upon un written vanities, taken up upon credit, of sathan the father, as of liars, so of lies, joh. 8.44. and wherefore hath God given us a most sure word of the Prophets, 2. Pet. 1, 19 but that we should not leave a certainty, for an uncertainty: or go from that which will surely lead us in our way, to that which will be sure to lead us out? Fourthly, the word written containeth the promises of a most excellent life, and that Sternall in heaven: also the threatenings of a most intolerable death, and that everlasting in the hells. If then, a short life of pleasures, short and vain, so move us: how can we but be moved with the long life of those pleasures, that are for ever? And if we be so much troubled to hear of death (which in some ends all pains, and begins all joys that have no end) how can that but shake all our bones, as with a most violent wind, that speaketh of the death that is endless; which all reprobates die, & are never dead? Therefore, not to be moved with all this, what can move us? So it is sealed up for a sure truth, that what the word of God can not do, that no word of man or Angel can do. They that will not be healed by it, are incurable; so saith my text: neither will they be persuaded, though one rose fronthe dead again.  
A terror to those that cannot be persuaded by the word, whether Atheists in life, or opinion. For, Use. such go against all principles and lights both of grace & nature. And they that so do, what can persuade them but the Magistrate's staff? and what answer must be made them, but silence? 2. Kings, 18, 36. How wretched then is the condition of those popish poor people that cannot come at the word, to be persuaded by it, and of their popish leaders, that think to persuade without it? And, what do such, but bury Christ in stead of being buried with Christ? also, by making ignorance the Mother of devotion (which is the stepmother of religion) what do they but keep him still in his grave? But, let us of christian England, to whom this day-star of the gospel hath so long appeared, and in such glory & brightness, under the two Suns of Q. Elisabeth, of infinite worthy memory, & of our dread Sovereign, K. james now living, and the happiness of our land, & the glory of all Christendom: let us (I say) the Christians of bappy England follow, to wit, in obedience, this star of the word, to the house where Christ is borne: Math. 2.9. and avoid or turn from, by our conformity with it, the house where the dead are, and whose guests are in the depth of hell, Pro. 9.18. So shall we be partakers of those joys, which Lazarus hath in Abraham's bosom, and escape the torments, and place of torments, wherein Abraham left this Richman, and we leave him. And pray we, that we may imitate Lazarus, and be like him, and not be as this cruel Richman, doing as he did, and ending where he left: lest being like him in wickedness, our reward be like his in hell.  
From which woeful Pit of death Eternal, He that bought us with a price, save us, and that by Faith in him only, who only is the Saviour, jesus Christ the righteous; to whom with the Father and the Holy Ghost, be praise for ever, in all the Churches. Amen.   
FINIS.