Of these in order.

And first, in the life of the Rich man, wée noted what this Rich man was; whether there was indéed any such man or no: wherefore here may a question arise, Whether this be a Parable or Historie? the Writers hereon doe not agrée.

Marloret saith, Quanquam quibusdam hæc [Page] simplex Parabola esse videtur, tamen quia hic La­zari nomen exprimitur, rem gestam narrare proba­bilius est: Some are of that mind, that this is a Parable; yet because (said he) Christ expres­seth here the name of Lazarus, it argueth that hee spake of a thing that was so done in­deed.

Likewise saith Franciscus Lambertus, Credon­dum magis esse Historiā & exemplum verum quàm Parabolum: It must be beléeued, that this is ra­ther a Historie, and a true example, then a Pa­rable.

But Theophilactus is of contrary opinion, Parabola veræst, & hac non Historia, This is a Parable, and no Historie.

Erasmus also saith, that it is but a Parable, whereby all rich men may learne to be mer­cifull to their poore brethren, that they may speake for them in the day of vengeance and wrath.

Srella also saith, Erat quidam homo, non quidam vir; he speakes of the Species not of the indiui­dum, as one particular man; therefore it is a Parable.

Many Writers there are also, that rather aiming at the arguments and obseruations herein, haue not set downe their iudgements, whether it be a Parable or Historie: therefore it might séeme wiscdome in mee to suspend my [Page] my iudgement also herein, especially since Mar­loret saith, Parum refert vtrum sit Parabola an Historia modo summam doctrinam teneant lectores: It greatly skilleth not whether it be a Parable or Historie, so that we duly consider the doctrine herein.

But because it is requisite that I also shew mine opinion, I will returne the verdict accor­ding to my euidence; and therefore in naked truth I find and hold that it is a Parable: and my reasons are these two; First, because our Sauiour in the beginning of this Chapter doth relate a Parable of a Rich man that had a Steward, &c. Therefore he continueth in this Chapter to open his mouth in Parables, accor­ding to the Prophet, I will open my mouth in parables, and shew darke sentences of old time. Secondly, because the Rich man cryed out of hell vnto Abraham, and Abraham answered the Rich man; which must néeds be vnderstood Parabolically: for the damned in hell cannot sée nor heare the Saints that are in heauen, nei­ther by reason of the distance of place, and also because of the maine spheres and orbes that are twixt heauen and hell; neither shall they sée or know what is done there. And againe, Abra­hams throate is yet drie, and cleaueth to the roofe of his mouth; therefore he cannot speake so loud as to be heard out of heauen into hell. [Page] Therefore it is but a Parable.

But here we sée, first, that the wicked are so little respected with God, that hée will not vauchsafe so much as to name them. I will not (saith Dauid, speaking in the person of God) make mention of their names within my lips. And againe, such as be foolish shall not tarrie in my sight; for thou hatest all them which worke vanitie. And haue not our sinnes also deserued that we should not be remembred also of God, & that he should vtterly forget vs, that is, take away his loue and fanour from vs? Yes verily; for what pride, enuie, and impietie is there practised here among vs? pride against God, enuie against men, and impietie against our owne soules and consciences; hauing tou­ched euen the very tropicke of all wickednesse: so that our sinnes force God to forsake vs, and not to remember vs. Plutarch in the life of Theseus, reporteth of one Phea a woman that robbed all the passengers that passed by her pal­lace, called Crommyonia, where she dwelled; which Historie may not vnfitly be applied to our sinnes; for they like Phea rob vs of grace, of fauour, of blessings, of good name, and of Gods loue too. Solum peccatum homicida, It is sinne onely that cutteth our throates. It was the sinne of Egypt, that plagued Egypt, and it was the sinnes of this Citie, that plagued this [Page] Citie: although now the Lord hath spared it a good season, yet let vs not presume of his long sufferance: for if punishments argue sinnes, and sinnes plagues, haue we not cause to feare great miseries to ensue. I conclude this point there­fore with the Prophet, Esa. 5. Wo be vnto them that draw on wickednesse with cords of vanitie, and sinne, as it were, with a cart-rope. I heard a voice, saying, Wo, wo, wo vnto the inhabitants of the earth. Whereupon one noteth that there is, Triplex væ, Primum væ propter culpam, secun­dum propter tribulationem mundanam, tertium prop­ter æternam pœnam: There are thrée kindes of woes, the first woe is for sinne and offences: the second, for worldly tribulation and misery: the third, for the euerlasting pain. All of these woes did the Rich man féele: two of them were begun here on earth, and the third was finished being in hell torments.

Secondly, let vs consider what his apparell was, Purple and fine white, as soure will haue: but we reade, kai endidysketo porphyron kai bysson, which word bysson, although some take it for fine Flaxe, yet let it here be vnderstood of silke.

There was very great difference betwixt the apparell of Iohn the Baptist and this man, Iohns raiment was Camels haire, with a lea­therne girdle about his loines, which did argue repentance and mortification in him; but this [Page] Rich mans apparel was Purple and fine Silk, whose outward apparell did argue the pride of his heart: the outward habit for the most part resemble the inward habit and condition of the mind. Pride, as saith one, is grounded in the heart of man; a vice most loathsome to God, hatefull to man, and hurtfull to the soule.

But let vs consider the thrée circumstances in the life of this rich man, to wit, what his diet was; Deliciously euery day: and here wée sée what the children of this wold delight in, namely in fulnesse of meate; Qui neglecto supero­rum culta, Baccho indulgent, venerique ministrant: who neglecting the seruice of God, haue gi­uen themselues to serue Bacchus and Venus. Hence one noteth, Gula delectationem, non necessi­tatem quærit: A gluttonous person eateth more for pleasure then necessitie: so did this Rich man; so did our first parents; it was not through néed or necessity that they [...] eate of the forbid­den trée, but through wan [...]onnesse, pleasures and idlenesse. Such is the strength of glutto­ny, that it is called, Bla [...]dus Dæmon, dulce vene­num, suaue peccatum, quamqui habet, seipsum non habet; quam qui habet peccatum non habet, sed ipse totus est peccatum: Gluttonie is a flattering Di­uell, and pleasant sinne, and a swéete poyson; which who so vseth, hath not the vse of him­selfe; which who so hath, hath no sinne, for he [Page] is all sinne it selfe. Besides, it hath an especiall effect, for it doth, as Gregorie saith, generate lust.

Therefore it is well noted, that it is, Amisso temporis, naufragium castitatis, ruina corporis: The losse of time, the shipwracke of honestie, and the ruine of the bodie. To be short, it was gluttonie that caused our first Parents to transgresse: it was gluttonie that caused Lot to commit in­cest: it was gluttonie that made Esau to sell his birth-right: it was gluttonie and drunkennesse that caused Nabals death: it was gluttonie that lost Balthasars kingdome.

Be not then desirous of daintie meates, saith Salomon: for he that loueth banqueting shall be poore; and he that delighteth in wine shall not be rich.

Also, hence I cannot but commend the tem­pera [...]e dyet of our well fed Monks: O Mona­chi, vestri stomachi sunt amphora Barchi. Monks bellies are Bacchuses barrels: like vnto their countreyman Alpities a Roman, famous for his gluttonie. The righteous eate, and are satisfied; but the belly of the vngodly hath neuer enough. Prou. 13. There are therefore two kinds of ea­ting; Moderate, as that of Iohn the Baptist, and that of Elias, Dauid, and Daniel: Immode­rate, as this of the Rich man which fared deli­cately.

And so let vs a while leaue the Rich man, and consider the second, that which is the life of the Begger.

There was also a certaine Begger named La­zarus, &c.

Poore Lazarus? what, lying at a gate, and full of sores too? Would not this Rich man af­ford thée some out-house to lie in, to shrowd thée from stormes and tempests? no. Would not his seruants pitty thée? no. Would not his children speake for thée? no. Would not his wife intreate her husband for thée? no. Hast thou euer done them any wrong? no. But La­zarus, it may be thou art stout; and often times Beggers will be chusers: thou perhaps woul­dest haue some great almes, or some Coppie­hold, or some Farme of this Rich man? no: or thou wouldest haue some delicate meat, or many dishes? no: or thou wouldest sit at the table with his sonnes or seruants; no, no. What is it then that thou doest desire? nothing but crums to re­fresh my soule; nothing but crums to saue my life; nothing but crums, crums that fall from the Rich mans table: I know that hée fareth plentifully, and that he may well spare them.

What shall I say of the hardnes of this cruell Rich mans heart? Let me speake for Lazarus vnto this rich man, yet I shal but a sinam tondere, [Page] get nothing of this hard fellow: I haue a mes­sage vnto thée, O thou Rich man, from the great God of heauen, and hée doth desire thée, that thou respect the Begger that lyeth at the gate, pained with sores, pined with griefe, and euen starued through hunger; and I beseech thée in Gods stead, that thou haue pitty on this Begger, as God shall haue pitie, mercie and compassion on thee; and looke what thou layest cut, it shall be payed thee againe. But hée au­swered: I warrant you, hee is some runna­gate idle Rogue; and so long as he can be main­tained by such easie meanes, he will neuer take any other Trade vpon him. Nay, but good sir, let it please you onely to behold this poore crea­ture; which suppose it were granted, and hée comming to the gate where this wretched ob­iect lay, séeing him berayed with sores, betot­tered in rags, and the dogs licking him, stop­ping his nose, with a squeamish face, and dis­dainfull looke, began to say vnto him: I see thou art some lewd fellow, that such miseries happen vnto thée, and such plagues come vpon thee, it is not for thy goodnesse or righteous­nesse, that these afflictions light on thee. But hee replyed O good Master, some comfort, good Master, some reliefe, good Master, some crums to saue my life, I shall die else and starue at your gate; good Master, I beséech you for Gods [Page] sake, I beséech you for Christs sake, take some pitty, some compassion, some mercy on me. But he with an angry looke disdaining Lazarus, said, Away, hence you idle Rogue, not a penny, not a morsell, not a crumme of bread; and so stopping his nose from the sent, and his eares from the cry of Lazarus, returned into his Pallace. And this poore mans throate being drie with crying, his heart fainting for want of comfort, his tongue cleauing to the roofe of his month, be­ing worne out with fastings and miseries, star­ued at the Rich mans gate. Now must I speak for dead Lazarus against this Rich man; Nam sibi tacuissent, nonne lapides clamabant? If I should hold my peace, the very stones would crie, O thou painted sepulchre, and son of no woman, thou rich Miser, & more then cruell wretch, La­zarus is dead, he is dead at thy gate, & his bloud shall be vpon thée; thou shewedst no mercy vnto him, no mercy shal be shewed to thée; thou stopst thy eares vnto his cry, thou shalt cry and not be heard. It is inhumane wickednesse to haue no compassion on distressed Lazarus; but most of all to let him starue at thy gate for want of food. what did he desire of thée, but only crums to saue his life? Is it a smal thing, I pray thée, that thou hauing aboundance of delicate meate, shouldest sée him starue for bread; that thou flourishing in Purple and Silke, shouldest sée Lazarus lie in [Page] rags; that thou séeing euen thy dogs haue pitie on him, thou wouldest haue no pittie vpon him thy selfe: what eyes hadst thou that wouldest not sée his sores? what eares hadst thou, that wouldest not heare his crie? what hands hadst thou, that should not be stretched out to giue? what heart hadst thou, that would not melt in thy body? what soule hadst thou, that would not pittie this silly soule, this wretched body, poore Lazarus? If the stones could speake, they would crie, Fie vpon thée; if thy dogs could speake, they would condemne thée of vnmerci­fulnesse; if dead Lazarus were here, his sores would bléed afresh before thy face, and crie in thy eares, that thou art guiltie, guiltie of his blood, and that thy sinne is more then can be pardoned. Why should I not tell thée the por­tion that is prepared for thée; this shall be thy portion to drinke: Let thy dayes be few, and let another take thine office: let thy children be fatherlesse, and thy wife a widdow: let thy children be vagabonds and beg their bread, let them séeke it also out of desolate places: let the extortioner consume all that thou hast, and let the stranger spoile thy labour: let there be no man to pittie them, nor to haue compassion on thy fatherlesse children: let thy memoriall be cleane forgotten, and in the next generation let [Page] thy name be cleane put out: let him be an accur­sed example to all the world: let him be cursed in the Citie, and cursed in the field: let him be cursed when hée goeth out, and when hee com­meth in: let him be cursed when he lies downe, and when he riseth vp: let all creatures, and the Creator himselfe forsake him, Angels reiect him, heauens frowne at him, earth open thy mouth, hell receiue him, spirits teare him, di­uels torment him, let no mercy be shewed vn­to him that shewed no mercy: thus shall the miseries of Lazarus be reuenged by the iust plagues that shall iustly fall vpon the rich mans head.

But here let vs first obserue, the little or no whit of mercie that the children of this world shew to the godly in this life, how basely they vse them, and vnmercifully respect them. They gaped on me with their mouthes, as it had bin a roaring lion: they stood staring vpon me, saying, Fie vpon thée, fie vpon thée, we saw it with our eyes. So did this Rich man stare vpon poore Lazarus, crying, fie vpon thée loathsome forsaken abiect. Therefore here wée sée, that there was in him, Triplex peccatum, nefas in Deum, malitia in proximum, scelus in seipsū: Impietie toward God, crueltie toward Lazarus, and vengeance against himselfe: and the little mercy that bloody min­ded [Page] Herod shewed to the innocents, sufficiently proues this place: whereupon Saint Gregorie thus applieth, Quare horrendum &c. Why should that horrible decrée, that cruell edict proceed out from Herod, that the young inno­cents should be slaine? Why should none but Herod, that Sycophant, that blood-sucker, be appointed to act this cruell, this wofull, this more then vnnaturall Tragedy? What harms had they done him? What ill thought against him was imagined by them? What occasion of murther was offered by them? What iniu­rie or wrong was pretended towards him, that the Citie of Rhama should for no cause be filled with Butchers that should murther the inno­cents, and destroy new-borne babes? In Rha­ma there was a voice heard, Lamentation, wee­ping & great mourning. Who can with tongue declare the miseries and calamities in that towne, that there should be such a lamentation, such a weeping consent of children, of mothers, of fathers, of kindred, miserably crying out to the mercilesse murderers to saue their liues? Who can deplore the many and sundry faces, manners, innocent smiling lookes of these pretty babes on their fatall executioners? that the poore infant, so soone as it was borne, and cleaued to the breast, should receiue a deadly wound tho­rough his bowels: and the wofull mother offe­ring [Page] the child a dug, was constrained to séeke her infants bloud in the dust: yea, and often­times the cruell slaue for haste, with a sword carelesly murdered Mother & infants together. Wée cannot without teares rightly consider these things. Neither was this capitall sentence of Herod onely against infants that were but one yeare old, but if any had liued to the age of two yeares, that they also should be slaine.

Here is painted out most plainly the maner and sauage dealing of the wicked world to­wards the children of God, how vnmercifully they do vse them, like as Cain vsed Ab [...]l, and as Achab dealt with Naboth, or as the Rich man dealt with Lazarus. But here let the vn­godly mercilesse learne, that they that shew no mercie to poore Lazarus in this world, shall find but little in that to come. And let Lazarus learne also, since his miseries are so great and so ma­ny in this life, to looke for a better in that life, where there is no such cruell dealings. Let vs then with Stella loath this world: for Impossi­bile est in hoc [...]undo esse & non timere, & non do­lore, & non laborare, & non p [...]riclitare: We cannot possibly liue in this world without feare, dan­ger, dread, sorrow, paine, miseries, and such like, as Lazarus felt.

Secondly, in the life of Lazarus I noted how he liued, to wit, miserably and full of sores; and [Page] yet this Rich man would not pittie him. Christ could not of his mercy but cure the Leper, when he saw him full of sores and leprosie, and Elisha could not but of humanitie teach Naaman the Assyrian to wash himselfe in Jordan, that hée might be whole: but this Rich man would not helpe the poore Begger, neither by his counsell, purse, table or crums, but let him alone to pi­ning miseries at his gate.

Hence we note in the person of Lazarus, the great miseries and afflictions that the Church of God doth endure in this world.

Great are the troubles of the righteous, saith Dauid, not small or few, but great and many, Psal. 34. And againe, He will throughly purge his floore, not slightly or to halues, but through­ly, Matth. 3. And he will search Ierusalem with candle light, lest he should ouerslip any wicked­nes therein. So that as Saint Bernard saith, In sordibus generamur, in tenebris conseruemur, in do­loribus paterimur: We are begotten in vnclean­nes, we are nourished in darknesse and brought into this world with bitternesie. [...]riplices enim sunt dolores, scilicet, cordis, mundi, & inferni: There are thée kinds of sorrowes, the sorrow of the heart, the sorrowes of the world, and the paines of hell. Primi sunt ex natura, secundi ex necessitate, tertij pro æquitate: We sorrow in heart by nature, we sorrow in this world of necessitie, [Page] the third shall happen to the Rich man in hell of equitie, when he shall confesse himselfe to be iustly plagued.

And further to proue this place, we haue many examples in the Scripture, but that well­knowne one of Iob may not be omitted, whose miseries were more then many, and intollera­ble; as first, he being a iust man, and one that feared God, to be thus plagued; for when one messenger was relating tragicall newes to him, there came another on the necke of him, like the waues of the Sea, while he was yet spea­king, and there came another, while the other was yet speaking; and while he was yet spea­king, there came another; and yet this good man had not so much as an houres respit to breathe, or to receiue comfort and consolation by any meanes; his goods were lost, his body plagued, his seruants slaine, his sonnes were dead, and no creature left aliue to comfort him, but onely a froward wife to grieue and vexe his heart, Miseria est copia tribulationis, & inopia consola­tionis, quan [...] multifarie quis patitur, & è nemine reuelatur: Misery is then a sea of tribulation, and scarce a drop of consolation, when a man is oppressed many wayes, and relieued by no meanes.

For further proofe hereof, adde hereunto [Page] the miseries and afflictions of that blessed Saint the Virgin Mary the mother of Christ: for so soone as her eye-pleasing Babe was borne, her troubles with his were enlarged: first, she was constrained through Herod, crueltie to flie from Bethelem into the land of Egypt; to the land of Israel from thence; from the land of Israel to the parts of Galile; from thence to the citty of Nazareth: thus the holy Mother, with her more then holy Sonne, was compelled to flie for feare of their liues, and to séeke their diet and lodging where they could find it. The Foxes haue holes, and the birds of the Aire haue nests, but the Son of man hath not whereon to rest his head, Math. 8. From the houre of his birth, vntill he was twelue yeares old, she neuer slept but in feare of her life and her Sonnes too, being both hated by the red Dragon, & persecuted by He­rod and the world. He came among his owne, and his owne receiued him not. But when her Sonne came to thirtie yeares of age, O I can­not expresse nor speake her griefes! for griefe, when as she saw him betrayed and, giuen into the hands of wicked men; when as she saw him haled and pulled before Councels; when as she saw him test from pillar to post; when as she saw him sent from Anoas to Caiphas, from Cai­phas to Pontius Pilat, to be vniustly condemned; [Page] when as she heard the fatall sentence of iudge­ment proceed from Pilat and the Iewes, Cruci­fige; when as she saw her Sonne stript of his coate, and beat with rods; when as she saw his head crowned with sharp thornes, that pure red blood trickled downe on his sacred face; when as she saw him led to execution, when as she saw him hoist vpon the Crosse to suffer death before her face. O how she wept and wroong her hands, when as she saw his hands spread a­borad, and nailed to the Crosse. O how she be­dewed her pleasant louely cheekes with bitter brinish teares, when as she saw his side pierced with a speare, that blood and water issued out, as out of a rocke. O she cried out, O ye that passe by, O ye that stand by the Crosse, haue ye no respect of my Sonne? When as she saw him bow his head, O how she beat her breast. When as he gaue vp the Ghost, O how her heart mel­ted within her. Who can with vnworthy words declare the miseries of this worthy Saint?

The Adamant stone is dissolued in blood; and let either the miseries of Mary, or the blood of Iesus Christ mollifie our stony hearts, and cause our eyes to runne ouer with streames of teares.

O that my head were a Well of water, and mine eyes a fountaine of teares, that I [Page] might wéepe for the miseries that the Saints of God and Martyrs of Jesus Christ haue suffe­red in this life! But what counsell shall I giue in miseries? truly to learne patience, which is defined thus, Patientia est obedire Deo in tolleran­dis aduersis, sed ita tamen vt non Deo irascamur, nec aliquid contra mandata faciamus: Patience is a vertue that teacheth vs to obey God in our miseries, but so that we be not angry with him, nor rashly charge God, nor do any thing against the will of God, but patiently to endure what his pleasure is to inflict vpon vs. I do conclude this point with the Psalmographer: The patient abiding of the Lord shall not perish for euer. Psal. 61.

Thirdly, in the life of the Begger wée noted what he desired in his life, crums; desiring to be refreshed with the crums that fel from the Rich mans table. Out of which words I do obserue, that the godly do desire no great matters in this life; they thirst not after honor & promotion, but if they haue wherewith to serue their present necessities, therewith to be content. Habens vi­ctū & vestnū, saith our Sauiour Christ, Hauing food and apparell, be therewith content. But the rich man, he must fare delicately, and so fat himselfe for the slaughter. Gulosus habet cor in ventre, lasciuus in lubidius, cupidus in luero: The [Page] Gluttons heart is on his belly, the Wantons heart is on his lust, and the Couetous mans heart is on his chest. But here since Lazarus doth request but crummes, let vs yéeld to his request, and let vs learne to be mercifull. Mi­sericordia est dolor de alterius concepta miseria, & ad succurrendum propensa: Mercy is a kind of griefe that commeth by thinking on other mens mise­ries, and willing to shew comfort; hence the word is deriued: Misericordia, quasi miserum cor dans: Mercie, because it procureth sorrow of heart to thinke on miseries. Or, Misericordia, quasi mittens seorsum rigorem cordis: Mercy, be­cause it striketh an extreame colde vnto the heart: or, as some will haue it, Misericordia, quasi mira suauitate rigans corda: Mercy, because it powreth a wonderfull swéetnesse on the heart of him that conceiueth comfort by some mans mercy. O how pleasant would this mer­cie haue been! O how swéet would crums haue béene vnto the heart and soule of Lazarus, if hée could haue had them! But there is Triplex mise­ricordia, propria, paterna, fraterna; prima ad seip­sum, secunda patris ad filium, tertia ad proximum: Mercy is thréefold, there is a proper mercy, a fatherly mercy, and a brotherly mercy: the first belongeth vnto our selues, the second is from the father vnto the sonne, and the third is from [Page] each to other: concerning the first, Dauid saith, So long as thou doest good vnto thy selfe, men will speak well of thee. Of the second, we reade the father séeing his sonne a farre off, runne on him, and kissed him, Luk. 15 Of the third, we reade of the mercy of the Samaritan, which he shewed vnto him that fell among the théeues. Then haue mercie on Lazarus which is in di­stresse; let vs not like the Leuite passe by Laza­rus that lieth wounded, and more then halfe dead; haue mercy, I say, on Lazarus which is a member of Christ; haue mercy on Lazarus, and God shall haue mercy on thée. Blessed are the mercifull, for they shall obtaine mercy. And so let vs consider the fourth part in the life of the Begger: who shewed this Begger mercy? not the Rich man, but his dogs.

The dogs came and licked his sores. The Rich mans dogs by licking Lazarus, taught their Master to haue mercie on him, but hée would not; therefore he had worse then a doggish na­ture and cruell heart. But here first we note Gods prouidence towards his children, he will haue them comforted and fed, though by dumb and onely sensible creatures; so the dogs here came and licked Lazarus sores. So Elias was fed by Rauens to saue his life, 1. King. chap. 17. verse 4. And thou shal drinke of the riuer: and [Page] I haue commanded the Rauens to feede thee there.

This, I say, is done by Gods prouidence: therefore what tender care and carefull respect God hath ouer his children, here we sée.

The mercy of God is threefold, Prima specio­sa, secunda spaciosa, tertia p [...]tiosa: the first is beautifull to behold, the second is spacious, the third is precious to the sould. By the first, Laza­rus and vs all are created: by the second, Laza­rus and all vs his beléeuing children are redée­med: by the third, Lazarus and all of vs are car­ried into Abrahams bosome in the kingdome of heauen.

Secondly, in that dogs came and licked La­zarus sores. when the Rich man himselfe for­sooke him, we obserue, that sensible dumbe crea­tures of the earth are (in their kindes) better then many men. Therefore it is that God com­plaineth by the mouth of his Prophet, The oxe knoweth his owner, and the Asse his masters crib, but my people will not know me, said the Lord. So the dogs here knew Lazarus to be pained, but the Rich man would not vouchsafe to know him: therefore his owne dogs con­demned him of mercileue crueltie.

It is worth the noting y ^e which Plinie reports of dogs, Fidelissimi homini ante omnia sunt canes [Page] & equos: Dogs and Horses are most loyall and louing vnto men, aboue all other creatures. A­gaine, Quod impetus eorum & seuitia mittigatur ab homine concidentur humi: That their sauage­nesse and crueltie is mitigated when one doth fall on the ground: but Lazarus humbled him­selfe on the ground, and lay in the dust, yet this Rich man had no pitty on him, he relieued him not. Soli nomina sua canes: Dogges onely of all other sensible creatures know their names. I would all Christians would remember their names, and what belongeth thereto: how when they were incorporated into the Church, they vowed to forsake the Diuill, the world, and the flesh. Againe, Soli vocem domesticam agnoscunt canes: Dogs know the voices of them that are in the house; if one come at midnight and cha­stise them, they will cease to barke, they will know the housholders voice, and they of the houshold. I would men would learne to know Christ their housholder, and the voices of the Prophets and Preachers of his houshold. A­gaine, Scrutantur vestigia canes: They search the foot-paths of their Masters. We will not fol­low the paths of righteousnesse, nor tread in the footsteps of our maister Christ, although he hath said, Learne of me; and although the Apo­stle doth earnestly exhort vs, Be ye followers of [Page] God, as deare children. Persequitur inimicum ca­nis: A dog chaseth his enemy; but our enemy the Diuell chaseth vs. Sée that medicinable vertue that is in a dogs tongue, for it healeth, and was comfortable to Lazarus. Mans tongue cutteth and killeth. Thy tongue, saith Dauid, cutteth like a sharpe razor: and the tongue that telleth lies, slayeth the soule. But now let vs consider the third part, which is the death of the Begger.

It was so that the Begger dyed. Here is the adage fulfilled. Mors optima rapit, deterima reli­quit. Now must I speake of tragicall matters, of Funerals and Obsequies, of dissolution and death, which is called by many metaphors in the holy Scriptures, as sometimes, Transtius ex hoc munde ad Patrem, A passage or going out of this world to the Father. Sometimes Disso­lutio: so Paul cals it, Cupio dissolui, & esse cum Christo: I desire to be loosed, and to be with Christ. Sometimes Lucrum, Gaine, as in the Philippians, Death is to me aduantage. Some­time Somnus, a sléepe; so Abraham and Dauid slept with their Fathers. Sometimes Semi­nario, a sowing: It is sowne a naturall bodie, it riseth againe a spirituall bodie: and it is thus de­fined, Mors est separatio animæ à corpore, requies à laboribus, & misereri huius seculi: Death is a [Page] seperation of the soule from the body, a rest and quietnesse from all labours, paines and miseries of this wicked world. But there are thrée kindes of Death, to wit, Corporall, Spirituall and E­ternall.

The Corporall death is a naturall separation of the soule from the body, &c.

The Spirituall death is two-fold: there is Mors spirituales piorum & impiorum, There is a spirituall Death of the godly and of the wicked: the spirituall Death of the godly, Mors peccati & mundi dicitur, It is to die onely vnto sinne and to the world: the spirituall death of the vngodly, Est mors fide [...] & anim [...]. Is the death of faith and righteousnesse of the soule, which death the vngodly taste of, although they be yet liuing.

The Eternall Death is, Sempiterna infœli­citas & miseria, quæ secundum mora [...]: An e­uerlasting vnhappinesse and misery, when the sould is separated from God and the company of all Saints, which is called the second death.

Moritur ergo homo Temporaliter, moritur Spi­ritualiter & vtiliter, moritur spiritualiter & dans­nabiliter.

Man may therefore taste of thrée Deaths: [Page] First, Corporall: Secondly, Spirituall and profitable: Thirdly, Spirituall and damna­ble.

Primam Christus suscepit: Secundam docuit: Ter­tiam, damnauit.

The first, is a temporall Death, that Christ himselfe did suffer;

Non quia noluit, sed quia voluit, mortuus est Christus:

Not because he wanted power to withstand Death, but because he would die willingly, and offer a sacrifice for the whole world that do beléeue in him.

The second, that is, the Spirituall profitable Death, to die vnto sinne and the world, he taught by his owne example, Ye are dead with Christ, &c.

The third, that is the Spirituall euerla­sting Death, he shall giue vnto the reprobate in the day of iudgement: Goe yee cursed into hell fire, prepared for the Diuell and his An­gels.

But in the death of the Begger, first we no­ted what became of his soule, It was carried by Angels into Abrahams bosome. Whereby we learne, the immortalitie of the soule. Pithago­ras was the first among the Grecians, that held [Page] the soule was immortall. The Philosophers al­so, and Heathen Poets do proue the immorta­lity of the soule.

That part of man that was made of earth, went to earth; and that part as came from hea­uen, went to heauen againe. But leauing these, we proue by Scripture the immortality of the soule: Man was made a liuing soule. Therefore the soule is immortall. And here in the Text, Lazarus being dead, his soule was carried into Abrahams bosome.

Here therefore is the damnable opinion of the Atheists ouerthrowne: for if they deny God, they must also deny that they haue soules; and so consequently that they are not men. But Saint Iohn teacheth them, that all things were made by the Word of God, and without it nothing was made: therefore if they are made, they are made by the Word of God, and of a reasonable soule, which doth acknow­ledge and beléeue in his Creator. Anima est [Page] primum principium vitæ, per se subsistens, incorpo­rea, ac incorruptibile: The soule is the first be­ginning of life, subsisting of it selfe, incorpo­reall, and incorruptible. Saint Austin, Ani­ma est spiritus & substantia incorporea, corporis su vita sensihilis, inuisibilis, rationales, immortales: The soule of man is a spirituall or incoporeall substance, sensible, inuisible, reasonable, im­mortall: for as he also saith, Solus homo ha­bet animale rationalem: Onely man hath an immortall soule. Lazarus soule was carried into Abrahams bosome, which is a quiet Ha­uen, which the faithfull haue gotten by the troublesome Nauigation of this life, that is the Kingdome of heauen. There is Duplex Regnum, Gratiæ & Gloriæ, There is two king­domes, one of Grace, the other of Glo­rie.

Here therefore we note, that the soules of the Elect, being separated from their bodies, are presently in ioyes, and are carried into A­brahams bosome; so called, because it belong­eth onely to the faithfull. Well then, Lazarus soule went to heauen; and Christ said to the Théese on the Crosse, This day shalt thou be with me in Paradise. Not to morrow, or next yeare, but this day. Therefore the soules of the Elect being separated from their bodies, are [Page] in ioy and rest. As also on the other side, the soule of the Rich man and [...]he damned, after they be separated from their bodies, are in hell torments.

And thus much concerning the place whither Lazarus soule was carried bring dead, namely into Abrahams bosome.

Lastly, we noted by whom, by Angels: It was carried by Angels into Abrahams bosome. An Angell doth signifie a Messenger, according to the Etimologio of the world; and this name is proper to them in respect of their offices: but they are defined otherwise, namely to be mini­string spirits, created to the glorie of God, and benefit of his Church; and there are nine orders of Angels, as the Diuines do write, and as we gather out of Scripture.

1 The first, are they that we call Sera­phins, Qui semper Dei amore ard [...]unt, who al­wayes burne with the loue of God; they glister and shine in brightnesse, and their office is, Bo­n [...]tatem Dei considerare, to meditate on the good­nes of God.

2 The second, are Cherubius, Qui principa­liter [...] radio, who princi­pally do giue a reflex of the brightnesse of God; and they do virtutes Dei considerare, consider the [...] and qualitie of God.

3 The third order are Throni, a regall seat, and their office is Assis [...] Dei Throno, to stand about the Throne of God.

4 The fourth are Dominationes, Domini­ons, and they doe inst [...]uere in spirituali bello, in­struct and direct men in the spirituall com­bat that is betwixt the flesh and the spi­rit.

5 The fift are Principatus, Principalities; and they doe Principes regere & homines docere, guide Princes, and teach euery one to reuerence men in their place and calling.

6 The sixt, are Potestates, Powers; and they doe Potestatem dæmonum cœrcere, restraine the power of di [...]els.

7 The seuenth, are Virtutes, Vertues, and they do Miracula operare, worke miracles.

8 The eight, are Archangels, Qui summa nunciant who declare wonderfull things.

8 The last order are Angels, Sed hominibus magis propinqui more neare to men in office, and they doe Homines à Diuinam cognitionem duo [...]re, teach men the knowledge of heauenly things. Behold, I will send mine Angell which shall go before thee, and keep thee in the way, Exod. 25. He wil giue his Angel charg ouer thee, that thou dash not thy foote against a stone, Psal. 90. An­gels doe instruct the ignorant. So the Angell [Page] did teach Ioseph to flie into Egypt from Herods cruelty. Angels doe attend the soules of the faithfull, being seperated from their bodies, and carry them into euerlasting ioyes and rest, as is manifest in this place.

Wee sée therefore the tender care and loue of God, which hath thrée properties, sweetnesse, wisedome and strength. He loued vs sweetly, in that he tooke on him our flesh: he loued vs by his wisedome, in that he preuented the blame that should light on vs: he loued vs by his strength, when as he indured the bitter pangs of death for our sakes. Therefore he shall be called Ami­cus dulcis, conjolarius prudens, adiutor fortis: A swéet friend, a wise Counsellour, and a strong helper. And so let vs consider the fourth and last part, which is the death of the Rich man.

The Rich man also dyed, &c. Here we may sée, that Death is the way of all flesh. Death shaketh Cydar and shrub. Death calleth away the Rich man from his pleasures, and Lazarus from his paines; and all must obey when Death calleth. It is not the maiesty of Prince, nor ho­linesse of Priest, strength of body, feature of face, wisedome, beauty, riches, honour, nor any such secular regard can pleade against Death, or priuiledge a man from the graue. Statutum [Page] est, omnibus semel mori: The decrée is out, all must die once; all must taste of this distastfull cup of death. Let vs then know that the pale horse, and he that sitteth there on, whose name is Death, comes running on towards vs. All that is within vs, and without vs are remem­brances of Death. The Sun rising in the East, and shining into the West, sheweth our rising and falling, our comming in and going out of this world. All cry vnto vs, we must away, we must hence, as Christ said, My kingdome is not of this world. Death is a separation of the soule from the body; the husband separated from the wife of his youth; the father seperated from his children whom he dearely loued, the children from their parents; the master from his seruant, and the seruant from his master: thus parents and friends, and all must part.

The first circumstance of the Rich man, is to know what became of his body? It was honou­rably buried. But here we sée, that honourable buriall doth not profit the damned soule. Lates are sowne as well as Wheate all times; the one growes vp for the fire, the other for the barne. Gather the tares in bundles, and burne them, but gather the wheate into my barne, Math. 13. 30. But let vs lastly consider what became of his soule?

And being in hell torments, &c. But be­cause none can so wel relate miseries, and none can describe the torments of hell so well as he that hath felt the same, let the Rich man him­selfe speake, and let vs heare him what he saith; He being in hell torments, he thus beginneth, O wretch that I am, why did I suffer Lazarus to starue at my gate? for which I am shut in the gates of hell: why did I not giue Lazarus a crum of bread? for which I cannot haue here now one drop of water to coole my tongue. Why did I shew Lazarus no mercy on earth? for which no mercie is shewed to me in hell. What shall I do? for I am tormented in this flame. I will cry vnto Abraham, Abraham haue mercie on me, and send Lazarus that he may dip the tip of his finger in wa­ter, and coole my tongue; I am tormented here A­braham, I am torne in pieces here Abraham, I am plagued and continually pained here Abraham; here my purple raiment is flames of fire, my light is darknesse, my day is night, my companions are diuels; O how they hale me, O how they pull me, O how they vex and torment me! Here my feet are scorched, my hands are feared, my heart is wounded, my eyes are blinded, my eares are delled, my senses confounded, my tongue is hot, it is very hot, send Lazarus therefore Abraham with a drop of water to comfort me; one drop [Page] good Abraham, one drop of water.

But Abraham answered him, Thou damned wretch, once thou didst disdaine Lazarus, once thou didst refuse Lazarus, once thou didst scorn Lazarus, now Lazarus shall disdaine, refuse and scorne thee; once thou stopst thine eares from the crie of Lazarus, now he stoppeth his eare s from thy crie; once thou turnedst away thy face from Lazarus, now he turneth away his face from thee; once thou deniedst crums to Laza­rus, now he denieth water to thee: not a spoon­full, not a drop of water.

Oh Abraham, but now if I had my goods, I would giue Lazarus all for a drop of water, now if I had a million of gold, I would giue it all for a drop of water; now if I had a world of wealth, I would giue it all to Lazarus: therefore good Abraham on drop. But he answered, No, not a drop.

Not a drop? then cursed be the day wherein I was borne, and cursed be the night wherein I was conceiued; cursed be my father that begot me, & cursed be my mother that bare me; cursed be the Palace that kept me, cursed be the purple robes that cloathed me, cursed be the delicate meate that fed me, let me be most accursed of all creatures both in heauen and earth. And so leaue we him cursing, who indéede was most [Page] accursed: and learne, that the soules of the dam­ned being separated from their bodies, are in hell torments.

Hell is describod by many metaphors: as, horrible darknesse; a land as black as dark­nesse it selfe; also, vnquenchable fire: Ibi erit fletus, & stridor dentium, fletus quidem ob ignem qui non extinguitur, stridor dentium ob vermen qui nunquam moritur: There shall be wéeping and gnashing of téeth. weeping for the fire that ne­uer shall be quenched, gnashing of téeth for the worme that neuer dieth. Also it is called Infernus, a dungeon, a bottomlesse pit. Infer­nus lacus est sine mensura, profundus est sine fun­do, plenus ardore incomparabile, plenus dolore in­tollerablis: Hell is a Lake that cannot be measured, so déepe that it is without bot­tome, full of intollerable heate, full of in comparable paine. Also Gehennam, a velley nigh vnto Ierusalem, wherein was a Chappel, in the which the idolatrous Iewes did sacrifice their children vnto a brazen Image called Mo­lech, which being made hot, inclosed them in the belly thereof; and lest their cry should moue any to pitty them, they made a horible noise with drums and other instruments: whereupon the place is called Tophet. Thus will the Lord speake with his enemies in his wrath, and vexe [Page] them in his sore displeasure.

But some may demand, where this place of Hell is? If I should take vpon me to declare that, it would appeare vnto me, Annibalem Phor­nio, as the adage is, and I were mad, out of my element. I had rather with safety hereby teach, that there is a Hell to punish the mercilesse Rich man, and the damned: he being in hell torments; therefore there is a hell and torments both.

Therefore to conclude all in one word, and to apply all that hath béene spoken to this pre­sent time and place, let vs all in our vocations learne to haue mercy on Lazarus, that is, on our poore brethren, that we may find mercy, and that mercy may reioyce in iudgement. And you that are Magistrates of this Citie, thinke vpon Lazarus that lieth in your stréets, that pineth at your gates, that starueth in your Prisons for want of crums; hearken how they cry, Bread, bread, a loafe of bread for Iesus sake. Who would not heare them? Who would not pitty them? who would not comfort them? Also sée that you chuse good and mercifull Officers in your Spittles and Hospitals, that may féed La­zarus, and not fill their owne purses and bel­lies as this Rich man did. And you that sit in the seate of Iudgement, and are gods here on [Page] earth, let the matter be iudged rightly betwéene the Rich man and poore Lazarus; let Equitie be in your right hand, and Iustice in your left; con­sider that Lazarus is poore, and that he is not able to wage Law against the Rich man, yet defend him and let him haue right. Defend the fatherlesse and the widdow. See that such as be in néed and necessitie haue their right, then shall the righteous God of heauen blesse you, and blesse the Land for your sake: then shall we be with Lazarus in the blessed place of rest, which the onely Lord Iesus grant vs, for his mercies sake, Amem, Lord Iesus, Amen.