as he gaue vnto them that came in first therefore the labourers murmured against the maister of the vineyard saying These last haue wrought but one houre thou hast made them equall vnto vs which haue born the burdeâ— and heare of the day And he answered one of them sayings Friend I doâ— thee no wrong is it not lawfull for me to doe as I will with my owne Is thine eye euill because mine is good 〈◊〉 Ionas when he had prephecied the destruction of Niniuie went out of the Citty sate on the cast side of the Citty and there made him a Booth and fate vnder iâ— in the shaddow till he might see what should be doone in the Citty And God made a gourd to rise vp which shadowed Ionas from the heat of the sound whereas he was glad Anone after GOD caused it to perish wherevppon Ionast wished in his heart to die Then God saide vnto Ionast Dost thou well to be angry for the gourd And bee said I doe well to be angry vnto the death Then said the Lord. Thou hast had pitty on the gourd for the which thou hast not laboured noâ—ther mads shiâ— grow which came vâ— in one â—ight and perished in another and should not I spare Niniuie that 〈◊〉 Citty wherein are sixe score thousands persons that cannot discerne betwixt theyâ—â—â—ight hand and theyr left Should man that hath neede of Gods mercy repine when GOD shewth mercie vnto others especially Ionas which had so manifolde try all of Gods mercie VVee knowe not into what sinnes wee may fall when as wee would be glad to cry and call for mercy and to desire others to pray for vs. VVho was more approued of the Lord the Leuit or the Samaritane that helped the wounded man that fell among theeues Many in these our dayes are like to those before recited Enuie which are sorry that God is eyther bountifull or mercifull vnto others and doe enuie that GOD dooth good vnto sinners vvhich in a manner seeme to sinne against the holy Ghost because they are agreeued to beholde Gods goodnes and gracious vvorkes in others VVho by reason of GODS mercie growe to bee malicious beeing heerein lyke vnto spyders vvho out of good flowers canne gather nothing but poyson and in so dooing treasure and heape vp vnto them-selues wrath agaynst the day of vvrath and of GODS iust indigriation They oppose them selues agayrist Charitie vvhich is the Ladie and Queene of all other vertues Wherein their sinne is so much the greater as also the wise man faith Wisd 2. Through enuie of the deuil came death into the world and they that holde of his side prooue it Through enuie of Gods glory the Angels became deuils through enuy of mans estate the deuill tempted him to disobey God and so ouerthrew him Caine slew Abell because his owne deedes were euill and his brothers good Iosephs brethren through enuy sold him and Saul persecuted Dauid and the Iewes crucified Christ Ah cruell vipers that sought his death who came to giue them life If we were as holy and as righteous as euer were Dauid Samuell Esay Ieremy yet heerein wee should not murmure to see God shew mercy to others Moses wished himselfe to be raced out of the booke of life for the Israclites Samuell prayed for Saul Iâ—remy wished his head were a foundtaine of teares that he might weepe for his people Christ prayeth for his persecutours Father forgiue them they know not what they doe and S. Stephen prayed that the Lord would not lay that sinne to their charge Poore publicanes and sinners that are distressed in conscience faine would come suffer them to come vnto me for of such and to such appertaineth the kingdome of heauen For they are your brethren and I am the father of them and of you and loue them entirely They hauing care of their saluation at last are turned to the Lord whereof you also ought to reioyce and to giue God great thanks If we grudge and repine at Gods mercy toward others and it proceede from enity our nature is most bad if from out seuerity wee are too extreame Iudges little considering what we would should be done to vs in the like case and what may fall our vpon our selues Let vs marke the high mind of the Pharise and howe he boasted of his owne righteousnes Luk. 18. I thank hee God that I am not as other men deceaâ—eâ—s adulterers or enen as this publican I fast twice in the weeke I giue â—ithe of all that I possesse The selfe same thing saith the elder brother Loe these many yeares haue I done thee seruice neither brake I at any time they commaundement and yet thoâ—â— neuer gauâ—st â—nâ— a Kid that I might make â—eâ—y with aâ—y friends But when this thâ—â—â—oâ—e wâ—â— come disâ—â—infully spoken which hath deuoâ—â—â—d thy goods with harlots thou hast for his sake killed the fat calfâ—â— Tâ—â—â— 3 3. For wee our selues also were 〈◊〉 times past vnwise disobedient deceaued seruing the lusts and diuers pleasures liuing in maliciousnes enuy hatefull and haâ—iâ—g one another But when the bountifulnes and loue of God our Sauiour toward man appâ—aâ—â—d Not by the workeâ— of righteousnessâ— which wee had done but according to his mercy he saued vs by the washing of the new bâ—th the â—eneâ—ing of the holy ghostâ— Which hee shedde on vs abound and through Iesus Christ and Sauiour that fat calfe and that 〈◊〉 on late Lamb which was slain forâ—s that our â—ouâ—es might 〈◊〉 on his deserts and hand of especiall comfort there hence These Phariseâ— neuer tooled vpon thâ—â—â— a merciful disposition â—â—â—â—fore â—â—â—ev not 〈…〉 â—o mercy â—uâ—â—s the poore 〈…〉 away 〈◊〉 iustified in gods sight 〈…〉 boasted so much of his 〈…〉 dâ—â—deâ— so gods mercy is 〈◊〉 his goodnes more abound 〈…〉 are 〈…〉 â—â—iffe â—ppon 〈…〉 For they 〈◊〉 stand may fall let them that think they stand take heede least they fall If we will be accounted the children of god we must brotherly forgiue those faults offences which god himselfe forgiueth Many vnderstande the Iewes vnder the name of the elder brother for wâ—e knowe how with great pride loâ—â—â—es they did grudge at the calling of the Gentiles But they which so expound this parable doe not well confider the true â—â—â—â—ing therof although it may suffer that application Hipocraâ—es cannot abide that gods mercy should be so large who were they such obedient sonnes as they boast the selues yet they ought not so proudly and so disdainfully to enuy and grudge at their poore brethren who repent and turne to newnes of life Oftentimes the elder are set aside and they ouâ—ger made more account of so 〈◊〉 pleaseth God to debase the iudgements of 〈◊〉 Esaâ—â— the elder yet Iacoâ—â—ad the blessing Manasses the elder yet Ephraim preseâ—â—ed king Dauid â—ad elder brethren Adoniah was the elder but Salomon had the 〈…〉 the world 〈◊〉 the elder 〈…〉 estimation so hipocrites â—eare the greatest
and to harden him in his sin that hee cannot turne backe nor so much as haue any leysure to entertaine a thought of repentance Therfore if thou wilt not goe wandring out of the way of life lay aside thy disordered passions affections Balaam before hee went to curse the people of God asked counsell of God had the deniall yet through the desire of rewards and promotion hee was foolishlie led along to his owne destruction GOD opened the mouth of his Asse hee gaue him warning and it would not be his eyes were opened as Elisha his seruant to see the hoast that compassed Elisha and he saw an Angell with a drawne sword ready to sley him yet must he needs goe forward whom the deuill driues When thou art set to sin thy conscience doth reproue thee but thou wilt not be warned and beatest it backe therefore if thou payest for it by Gods correction and punishment gods iudgement is iust thou hast cause to condemne thy owne wilfulnes as many doe when they are brought to lamentable ends Therfore the Wise man saith Ecclus. 18. Goe not after thy concupiscence nor followe not the inticement of thy lust let reason and iudgement take place pray with the prophet psalm 17. O Lord lighten my darknes Euery determination goeth awry vvhich proceedeth rather from thy will then from reason and iudgement The Iewes hauing theyr choyce rather call for Barrabas to be deliuered thē Christ and wee iudge them woorthy of extreame punishment that were so vniust in theyr verdict and so wicked in their consent But consider thy selfe and thou makest a farre worse choyce for thou yeeldest thy selfe to sin and giuest thy soule to the deuill refusing Christ thine own saluation Heereby shewing thy selfe farre worse then euer the Iewes were in theyr choyce The prodigall sonne had rather follow his lust then obey his father and made more choyce of his owne licentious libertie then of all the benefits that were to be had in his Fathers house So the sinner maketh more account of his owne sinfull delights then of all the ioyes of heauen The prodigall sonne goeth into a farre country Degrees in finning and one sinner goeth farther from god then another some sinne of infirmitie some of ignorance some of malice some of presumption and some against the holy Ghost Many thinke they cannot run far enough from god of whom the prophet speaketh psalm 139. Whether shall vvee flie from gods presence Shall we flie into heauen it is no part of our thought Shall we flie into the vttermost part of the earth the whole world is vnder Gods gouernment Shal we flie into hel no say we that way of all other we would escape auoid although indeed we make choyce of it and the broade way that leadeth to destruction is more beaten Why if it were there surely gods hand would finde vs out there Shall wee take a long voyage by sea into some new-found Land it may be God wil send vs further then we are minded to flie For little did Ionas thinke by flying from God that god would send him into the bottome of the sea For though Ionas returned from death to life yet was that a rare example of gods mercie and the like punishment rather to be feared then such a strange euent to be looked hoped for Well if we will not venture so farre but onely flie into the darknes we must know that with God the darknes and light are all one Ecclus. 23.18 And although Adam hid himselfe from gods presence yet was he still in gods presence neither could he escape He that trauels into a farre country may meete with theeues to spoyle him may wander into deserts and vnknowne wayes may light among wild beastes that may deuoure him Howsoeuer hee shall come among vnknown people whose conditions he may feare but scarcely trust and sooner shall he fall into the company of bad cōpanions then of those that shal do him good or haue care of his welfare All these dangers inconueniences might hee auoyde by remaining in his Fathers house yeelding himselfe into his fathers gouernment The prophet Esay chap. 29. maketh mention of some that did honour God vvith theyr lips but theyr harts were farre from him But how can it be that seeing God is euery where that any of vs all can goe farre from him As the prophet Dauid sayth psalme 139. Whether shall I goe from thy presence If I goe vp into heauen thou art there if I goe downe into hell thou art there also If I take the wings of the morning and remaine in the vttermost parts of the sea euen there also c. There is no distance of place betwixt God and the sinner for God by his power and omnipotencie is euery where neither can wee escape gods presence But the sinner goeth farre away from the Lord by his rebellious will Honour thy father and thy mother Thou shalt not kill steale beare false witnes couet The practise of a sinner is quite contrary vnto these as the common experience of the world doth shew The Scribes Pharises loued that which Christ hated and hated that which Christ commaunded Either in thought word or deede wee are quite contrary vnto Gods law and so goe far away from him Therefore the prophet saith well Health and saluation is far from the sinner because they haue refused the righteousnes of God The sinner is separated from GOD by his vngodly behauiour and wicked deedes Hee goeth farthest from god that committeth the greatest sinne as hee that doth wrong to his parents rather then he which hurteth his neighbour and hee sinneth more that killeth his neighbour then hee that lusteth after another mans wife Being in the estate of grace our sinne is greater then when before we tasted Gods goodnes had a feeling thereof and when thou hast forsaken the world to cleaue againe to the world to embrace it whē thou hast repented thee of thy sin and then to fall into it againe is a greater offence Of whom Christ sayth Nowe thou art clensed sin no more least a worse thing come vnto thee Thou goest farre from God by adding and multiplying thy sinne so that thou despisest or neglectest all good exhortations and warnings Many goe farre away from God Sinne by degrees not vpon the suddaine but by little and little For as many sicknesses goe before death so many sinnes goe before destruction First a dislike of goodnes and then a loathing and so by little and little we are with-drawne from godlines and vvee which heretofore were earnest professours become key-colde in religion and in the works of charitie First Eue saw the forbidden fruite then she desired it then shee tasted it then shee gaue it to her husband Caine the brethren of Ioseph first tooke a dislike then came enuy then hatred then murder Potiphers wife first lusted then was not ashamed to open her lustfull
them selues with the chiefe oyntments but no man is sorry for the afflictions of Ioseph And this rich man in his iolity had no regard of poore Lazarus But that the rich man and all his house should be vtterly ashamed and left without excuse see what followeth Yea and the doggs came and licked his sores When the Prophet Balaam did wickedly God opened the mouth of his Asse hee rode on to giue him vnderstanding and these doggs that had better fare to tast licked Lazarus sores to reach their maister mercy O cruell people more mercilesse then dogges which commonly hunt the poore from the doore yet nowe they were pittifull to condemne their maisters great vnkindnes and to make them if they had any grace to blush for shame The property of dogs is to barke and bite at strangers and to driue them away But heere the kind nature of doggs ouercame the hard harts of men and they are more gentle and louing then men that should haue shewed mercy The rich man was cloathed in soft and costly rayment fed with dainties to the full and is laide vpon his beds of downe But the poore man pines with famine is pincht with cold and a meruaile it is that hee liueth among his great wants and as the other lay easily vppon his soft bed so the poore man had no other lodging then the bare ground But as they were vnlike in life so were they far vnlike in death as the euent of the history doth prooue We all die and as water we passe away the rich and poore the noble and base the learned and vnlearned all are subiect to death and when death commeth that makes a newe alteration For many that haue beene most miserable in this world after death haue a ioyfull estate and many that did flourish in this worlde after death see all thinges changed quite contrary And it was so that the begger died and was caried by the Angels into Abrahams bosome Lazarus dieth as though hee were forsaken of God and man and the rich man lyueth yet longer to enioy his pleasure Yet a little while and surely but a little while although in the sight of the world his life be long This is the third principall consideration in this History setting foorth the ioyfull estate of the godly after death beeing full of vnspeakeable comfort and glory The godly greatly desire to bee vnburdened of this miserable life wherein they are daily in daunger to loose eternall life for the best may fall Philip. 1.21 And when this life is ended all sinnes and sorrowes haue an ende also God calleth the sinner to repentance that hee may enioy heauen Doest thou not knowe that Gods bountifulnes and patience leadeth thee to repentance If thou dooest not knowe so much thou heapest vnto thy selfe wrath against the day of wrath The deuill dooth greedily wayte for the death of a sinner fearing least while he liueth he may repent although hee seeme neuer so desperate But when the sinner dyeth in his sinne the deuills reioyce saying Now thou art ours and hast lost euerlasting life for euer thou art ours and no man can deliuer thee or take thee out of our hands Then shall hee see heauen shutte vppe against him and GODS displeasure to take full place and him selfe to be in most lamentable misery and past all hope of remedy VVherefore nowe bethinke thy selfe novve craue mercy and forgiuenesse at GODS handes novve shedde aboundance of teares for this is the time of grace this is the acceptable time this is the day of saluation And if ye haue the grace to to heare and vnderstande and to fore-see your ovvne misery harden not your harts from God harden not your hearts vnto your owne destruction The order of the narration of the History is to bee considered for vvhen the Euangelist speaketh of them being aliue hee pâ—â—ferreth the rich man before Lazarus For in this life the rich are of chiefest account in chiefest places in bankers and iudgement seates in honour and dignity who but they But in speaking of them being dead Lazarus is first mentioned for before the wicked rich the godly poore are preferred in another life The glory of the godly begins in their death as the glory of the wicked doth end in their death The misery of Lazarus is ended in his death for hee whom no man regarded in his life the Angels tooke him vppe after death And who would haue thought that this poore wretch being so despised shold be so accepted of God but the wayes of God doe far differ from the waies of men neither are his thoughts as our thoughts Esay 55. But to see howe God doth honour the godly in their death let vs marke what followeth And was carried by the Angels into Abrahams bosome And c. Whereby we vnderstand that the Angels are present at the death of the godly to performe theyr charge appointed vnto them Heb. 1 14. Psal 91 11. O happy soule which heere was visited of none but of dogs nowe not one Angell but many Angels come to do it seruice So that the deuill hath no power ouer the soules of the godly but ouer the vessels appointed vnto wrath A bay or bosome is a hauen place free from turbulent waues the world is the maine sea and heauen the hauen of rest And he that in life could finde no comfort after death was carried into Abrahams bosome that man of great compassion and hospitalitie Or rather because Abraham was the Father of the faithfull hee is there placed where Abraham is or more neere where Christ our head is there shall the godly faithfull Christ his members be Iohn 14.1.2 And although heere is no mention made of Lazarus buriall wee must not therefore suppose that he was cast foorth to the foules of the ayre or the beastes of the field for no doubt he was laid in Christian buriall but his buriall is not remembred because it was not performed vvith pompe solemnitie as the rich mans buriall was which was the last of all the Rich mans pride and brauery And what good can a pompous buriall doe to miserable soules that are damned in hell world for the world passeth away and the lusts thereof but he that fulfilleth the will of God abideth for euer It is appointed to all men to die and after death commeth iudgement Heb. 9.27 And no otherwise likely it was but that this Rich man had his doome and iudgement before he vvas sent to hell For after his death and buriall was hee condemned and forsaken of God and vtterly depriued of all ioy and comfort And beeing in hell in torments hee lyft vp his eyes And c. and sawe Abraham a farre of and Lazarus in his bosome VVhat did his pompous buriall doe him any good as the rich men take great care for theyr glorious funeralls but as for poore Lazarus there was no mention made of his buriall But better were it for
be not contemned sometimes friendly and familier that hee be not iudged too arrogant and too proude sometimes hee must vse moderation and sometimes exhort and entreate those things which by right may be commaunded and enioyned But how and when this is to be done wisedom is to direct So must they gouerne themselues in their places that they be rather loued then feared or else they shall bring all to hauocke where otherwise they might doe good and through their troublesome behauiour they may stirre vp such stormes and tempests which will not easily be alayed and pacified And hauing care of so many hee ought to be as the eye in the head which ouer-vieweth all other parts and seeth alwayes what is most fit necessary and conuenient The Lorde in his law coÌ„manded that they should offer nothing vnto him that was blind a Minister without wisdom is as one that is blind who often-times runneth into great discredite through his owne foolishnes ouerthroweth his estate which otherwise might be of longer continuance Deut 1.15 Moses appointing gouernours called for men of wisedome and vnderstanding and such whose behauiour was well tried A Gouernour without wisedome is like a ship without a rudder which is carried away with euery wind and tempest In their places Ministers are gouernours what manner of gouernours they ought for to be we may reade Exo. 18.21 They must be chosen with all deliberation and aduisement such as be men of courage and not faint-harted Ministers what manner of gouernours men fearing God and not of loose behauiour whose lyues may breede more offence then their doctrine may doe good dealing truly without corruption 1. Pet. 5. rather regarding their duty then their commodity whose behauiour ought to be in sincerity without all hipocrisie And hauing these qualities they are worthy to be set ouer thousands and ouer hundreds without these they are not to be placed ouer fifties no not ouer tenns Let him gouerne as well by his example as by his doctrine let him be forgetfull of iniuties and slow to anger constant patient in aduersity circumspect and wary in prosperity let him be giuen to doe good vnto all to hurt none of set purpose and so shall he easily win their harts good wils and make a way to doe much good in his teaching and gouernment When they thus â—â—tâ—â— iâ—â—â— the sâ—â—â—â—ght 〈◊〉 iâ—â—â—â—â—tion of theyr dâ—ty or 〈…〉 themselues 〈…〉 vvhen they call to mindeâ— that they 〈◊〉 to giue account of the people commiâ—â—â— to theyr charge I cannot 〈◊〉 all the poynâ—◠〈◊〉 â—â—â—â—dome which are to be require â—â—inâ— say the full Minister because the 〈…〉 of 〈◊〉 infinite and who 〈◊〉 â—â—ll â—et down whâ—â— it fit in this 〈◊〉 but many thinges must be left to priuate vse and paticulâ—r experience 〈◊〉 time occasion shal sâ—â—â—oe Onely I will giue a further cauâ—â—â— according to the direction of our Saint Christ thâ—â— Ministerâ—â—â—â—me to be wiâ—◠〈…〉 and innoâ—â—nt as Doâ—es Among men seeing there are many troubled 〈…〉 they cannot 〈◊〉 too wary 〈…〉 â—â—â—â—our Christ would not commit himselfe 〈…〉 he know what 〈◊〉 man Iohn 〈…〉 The 〈◊〉 knowing himself to be hated doth 〈◊〉 aâ—â—y 〈◊〉 danger â—â—â—ther is the Minister inâ—â—â—â—â—derâ—â—ly 〈◊〉 runne 〈◊〉 danger◠〈◊〉 as the hâ—â—mlesse Doâ—◠〈◊〉 by naâ—â—â—â— subiect to many dangâ—â—◠〈…〉 take her flight looking vvhen she shall be â—â—â—â—â—ken or tâ—ken and oftentimes falleth into the hand of the Fowler So ought not the Minister to be too fearefull but to gâ—â—on in hiâ—â—ourse to commit himselfe to Godâ— gouernment and gracious protection who can turne all adâ—â—â—â—â—tiâ—â— afflictions and calamities to our good and to the best Rom. 8. as it fell out to Iâ—seph He that is to 〈◊〉 wary will venâ—urâ—â—â—â—◠〈◊〉 and againe hee that is too carelesse and too secure shall suddainlie come to a fall Such faithfull and vvise Ministers are seldome pâ—â—ferred by man For for the most part in this case temporall Patrons 〈◊〉 such vvho are most fit for theyr commodity vvho are farre vnfit to minister spiâ—iâ—â—all foode in duâ— season for want of 〈◊〉 And as for giuing bodily food to the 〈◊〉 to strongers they are kept 〈◊〉 enough Yet 〈◊〉 Ministers meete not with such â—oâ—â—etoâ—s Patrons and Church 〈◊〉 God forbid they should and GOD in his good time eyther alter theyr minder or diminish and decrease the 〈…〉 them As contrariwise manie great 〈◊〉 fauour learning and set it forwards whereof we reioyce and pray that God would blesse them in theyr dooings that still they may haue care to promote Gods glory and to doe good to his Church Blessed is that seruant when his Maister when he commeth shall finde so dooing Verily I say vnto you hee shall make him ruler ouer all his goods He that fulfilleth the law of God The reward shall liue thereby and hee that is faithfull and vvise shall not be without his reward But as he is not worthy of a reward that dooth his worke by halfes so none shall receiue the blessing but they that holde out to the end Blessed is hee vvho when the maister commeth shall be founde so dooing Ro. chap. â— 7 Math. chap. 10.22 Rom. 11.22 Ezeck 18.24 Those Ministers that bee faithfull and wise diligent and painfull are hated of the world scorned and misvsed and they that are negligent carelesse and good fellowes are highly esteemed of iâ—â—ille world and much made on but they 〈◊〉 not in what danger they are before GOD. Yet ought 〈◊〉 to be no discouragement to painfull and faythfull Ministers vvhose reward is not in this life but in another 1 Cor. 15.19 Vntill the time that the Maister commeth is the seruaunts tryall and before the maister commeth he cannot receiue a reward It is neuer saide during this life It is well done good seruant and faithfull but when wee shall be called to our account And if then wee shall be founde to haue done faithful seruice to our liues end then shall wee be receiued to our eternall rest According to that comfortable saying Reue. 14.13 I heard a voyce from heauen saying vnto mee Write Blessed are the dead which heereafter die in the Lord Euen so sayth the Spirit for they rest from theyr labours and theyr workes follovve them No man is blessed before his death the crowne of reioycing is after this lyfe and happy is that man that continueth in sayth hope and charitie to the end of his life whose delight is in the law of the lord and whose continuall practise is in all godlie and christian exercises This hope of blessednesse is the thing that euery one aymes at and fewe doe attaine there vnâ—olyâ—â— this is the recompence of a faithfull Minister whose troubles afflictions of all men as they are great and such as are able to daunt and to discourage him vtterly so vnthankfull froward and mischieuous is this wicked world to them that seeke theyr good yet in the midst of all his
might be vsed against any estales against the Nobility of this Land the Iudges and Gentlemen or any other degree besides ministers for the pretended faults of some few to ouerturne the estate of all who might promise to himself one houres security Seeing then the matter so standes that ministers are but men and the goâ—â—â—est iustest and wisest haue had their falls we are not in this sort to set our selues 〈…〉 hatred against theÌ„ neither to scoffe taunt scorne or libell at their faults but rather in a fellow-feeling as though the case were our owne to pitty them and to be sorrie for their faults and falls especially if they proceeded of infirmity and not of vse and custome To pray to God that he would vouchsafe in mercy to pardon their faults and that hee would graunt them better grace not onely to repent and ament but also that they offend not againe in that or the like sort and that they may continue in grace and goodnes to their liues end And that as they haue dishonoured God by their offences so now they may showe themselues good examples to Gods glory 〈◊〉 good of the church and the satisfying of their owne conscience that if it be possible they may recouer what they haue lost both before God and men Furth â—â—ore wee haue in them an example of our owne weaknes what we are of ourselues that we might haue fallen into the same or the like offence as also we haue occasion to giue GOD thanks that hiâ—â—â—â—to wee haue not so fallen into open â—â—â—â—dite or shame though our priâ—â—â— and paâ—â—â—ler sinnes haue beene and 〈…〉 God as theyr knower offenâ—â—◠〈◊〉 most profitable vse we gather from hoâ—â—e that â—â—â—ing of our own strength we 〈…〉 â—â—â—right not a day not an howâ—â— with out Gods assistance but that â—â—slesh is â—â—â—yle and the deuils temptations strong so are wee of our selues euery way too â—â—â—ke to resist such fâ—â—ie darts and therefore dâ—â—â—â— and howrely instantly and earnestly and humbly to call to GOD for his â—â—pe and grace to deliuer vs from ouer throwing temptations and that God would giue vs strength to ouer come them and that hee would giue an issue vnto the tempâ—â—â—â—â—â— that we may be able to beare it 1. Cor. 10.13 And let him that it strongest most resolute and in his ovvne conceite sure let him take heeds least hee fall For as for the wicked and vngodlie who are already in the deuils spares vnder his â—hâ—â—â—dome and captiuitie he taketh no ease for theyr back-slyding but as for theÌ„ which yet are not his he is still about and sliâ—â— theyr elbowe to prouoke them he 〈…〉 thee when thou least thinkest of him â—ight and day hee vvaites vpon thee and against him that stands out most euen against him doth â—â—beâ—â— all his 〈◊〉 Those thinges we â—â—â—â—â—â—ly and hoâ—â—fully to looke vnto 〈◊〉 of 〈…〉 and in respect of thâ—◠〈…〉 we are to performe the 〈◊〉 of â—â—â—â—ty to doe as we would be 〈…〉 and to 〈◊〉 to God for them that they may repâ—â—â— amend And that God 〈◊〉 renueâ—â—ns holy spinâ— within 〈…〉 54 which is almost eâ—â—niguished and driue 〈◊〉 onâ—ly some remnant less 〈◊〉 of fire vnder a heape of ashâ—â— That is would plâ—â—se God not to cast 〈◊〉 â—â—â—â—â—tly as they 〈◊〉 deshâ—â—ed but 〈…〉 with the comfortable 〈◊〉 passion 〈◊〉 of his grace he would shâ—w them merâ—y as â—e shewed vnto 〈◊〉 â—he Apostle Ga 6 1. That seruant maister wil come 〈◊〉 day â—â—te◠〈…〉 for him and in an 〈…〉 and aware of And wil euâ— hiâ— off giue 〈◊〉 his portion with hipoâ—â—â—â—â— Thâ—â—â— shâ—ll be weeping gnashing 〈…〉 The punishment of the negligent minister As the 〈◊〉 â—â—ruant and painfull minister 〈…〉 his blessing reward so 〈…〉 the euill seruant and negligent 〈◊〉 â—ooke to râ—â—pe according to 〈…〉 2 Cor. 5 10. Gal. 6.8 Ro. 2.9 13. The punishment therefore of the euill seruant and negligent Minister is two-fold First that his expectation shal be deceiued and his hope suddenly cut off And secondly that his portion shal be with hypocrites The grieuousnes of which punishment is here expressed in these words that there shal be weeping gnashing of teeth Such euill seruants and negligent Ministers which presuming of the long stay of their maisters comming giue themselues to all licentiousnes hauing no care eyther of theyr inward conscience or outward conuersation beeing rocks of offence and making themselues examples of euill dâ—â—ings cannot looke for any other then a iust punishment for theyr due deserth According as the Lord speaketh by the prophet Ieremy chap. 9.9 Shall I not visite them for these things faith the Lord or shall not my soule be auenged on such a Nation as this Yea theyr punishment shall be greater then they are aware of and it shal come more suddainly then they looked for it And the suddaine ouerthrow of the wicked shall be farre more terrible then that which is looked for For those troubles inconueniences vvhich come vnto vs whereof wee haue a forwarning are borne more patiently and with a more contented mander but vnlooked for mischiefes besides the grieuous extremity of them do greatly amaze our mindes with the sudden fright thereof The rich man saide to his soule Soule thou hast much goods laid vp for many yeeres when suddenlie his yeeres and his dayes and his long expectation was expired and finished in one nights warning O foole this night shall they take away thy soule from thee Our â—â—â—ter and and the day of iudgement and the comming of Christ all is kept close to the intent that through hope of long lyfe men might not become too presumptuous in the meane time playing the Atheists forgetting GOD and themselues For as though this thing were certaine that mens liues were to bee prolonged according to their wish and desire many settle themselues to enioy the pleasures of thys life spending their time in all vngodlines malâ—ing this account that if they haue but opâ—â—â—â—â—re to repent before theyr death all shall be safe with them VVho are as farre vvide in their iudgement as the heauen is from the earth For when they shal thinke of nothing but of peace and rest then hastie destruction shall comin place 1. Thessalonians chap. 5.3 1. Conn chap. 15. ver 5 32. When as no time or respite of repentance shall be graunted And manie in theyr death hauing time yet finde repentance a most harde thing to performe that repentance as it is too late so in a manner it is neuer true and effectuall Which thing is commonly seene in the lyues of them whom GOD doth grant to recouer theyr former health after dangerous and desperate diseases that they returne to theyr olde byas and become as badde if not vvorse then euer they vvere before Others there are of another vaine Let vs eate and drinke say they for to morrovve vvee shall die VVhich kinde of people are so farre from loooking
in token of a thankfull mind for that good which I haue alreadie receiued by your publique painfulnesse both by priuate meditation and publique practise for the which the Lorde be praysed I haue made bolde to present this Booke vnto your Lordship not so much for patronage and protection which also I desire as in reuerend sort once againe to exhort you and to drawe you on to be mindfull of vs of the ministery and to remember my humble request heerein Concerning the Reader he may perswade himselfe that that doctrine shall most preuaile with his auditory that standeth vppon diversities of instructions leading the minde onward with a kinde of vâ—riâ—â—y delight And therefore I haue taken principall choyce in this sort as you see to set forth these parables with as 〈◊〉 apt notes as I could being furthâ—â—ed heerein by Gods help and assistance Wherein if there be any thing to be liked it is Gods dooing if there be any fault it is mine owne God grant that we all of the ministerie especially may proue to be wise virgins and that such as your selfe vvhich haue receiued fiue talents may well remember that these two twinnes vvere bone both together at one the selfe same time Honores et Onera Your Lordships as vnknowne yet praying God to prosper your labors to his glory and the good of the Ministerie S. I. Memoriae Mater Methodus ⋆ The seuerall deuisions of euery particuler Parable Of the vncleane Spirit Luke 11.24 This Parable may be deuided into these three parts following 1. First all of vs are subiect to the manifold temptations of the deuill who preuaileth in some more thou iâ— whersome 2. Secondly there is a tâ—â—â— when the deuill goeth out of vs eyther by Gods secrete grace or good counsell or true and vnfained repentance 3. Thirdly his wofull returne in them that are not watchfull and doe not theyr best endeuour to keepe him out when they are once free from his thraldome and slauery Psalm 125.5 Of the prodigall Sonne Luke 15.11 ¶ This parable setteth foorth vnto vs these foure things 1. The excellent estate of man beeing furnished with Gods blessings and graces in a plentifull measure vnder the description of the prodigall sonne hauing receaued all his patrimony 2. The decayed estate of man being left vnto himselfe and so falling from God and prouoking gods displeasure by his manifold offences and daily and continuall sinnes thereby working his owne woe and destruction 3. The restored estate of man through the mercy of GOD expressed in the great kindnes of the Father that went out to meete his sonne As also in the death and passion of Iesus Christ expressed by the killing of the fatte Calfe the best rayment the Ring and shooes and royall feast Whereof the prodigall Sonne is made pertaker by faith and repentance 4. Lastlie we ought to be so farre from repining and grudging at the saluation of sinners and theyr accepting into fauour that wee ought rather to reioyce beholding Gods great mercie and gracious and vnspeakable goodnes heerein All vvhich matters are set foorth by the declaration of diuers particuler circumstances as the Text doth afford The Parable of the Rich man and Lazarus Luke 16.19.20 c. ¶ In this Parable are set downe these fiue considerations following 1. First the example of a wicked worldling very loose and carelesse setting light by GOD and despising his poore neighbour 2. Secondlie the patterne of a godlie man submitting himselfe to Gods will in all his distresse and waiting for comfort and deliuerance according to Gods good will and pleasure 3. Thirdly the ioyfull estate of the godly after death beeing full of vnspeakable comfort and glory 4. Fourthly the lamentable estate of the wicked after death Wisd 5. 5. Lastly the Word of God beeing deliuered by the Prophets Christ and the Apostles is reuerently to be heard dutifully to bee obeyed vvhich to our great good calleth vs vnto repentance and newnesse of life The Parable of the wounded man that came downe from Ierusalem to Iericho ⸪ Luke 10.25 ¶ Many apply this Parable to the decayed estate of man and howe hee is restored but by the circumstances of the text it seemeth rather to be wrested For heere is set downe a comparison betwixt mentall religion and outward profession the notable triall whereof is seene in the workes of charitie This parable may be deuided into these three parts 1. The deceauable opinion of Man that thinketh religion dooth consist rather in the knowledge of Gods will then in the workes of charitie I am chap. 1 27. Mat. chap. 5 20. 3. That heathen people as also those of a contrary religion excell true professors in the practise of good workes And so much the more because they put the hope of theyr saluation in theyr good deedes looking for a reward not of mercy but of desert The Priest and the Leuite went by and the Samaritane shewed mercie and of those tenne that were healed of the leprocie onelie one returned to giue thankes and hee was a Samaritan The vse and application of the Parable in the commaundement of our Sauiour Christ inioyning exhorting vs vnto the workes of charitie ¶ An other deuision of this parable ¶ This Parable may bee referred to these three heads 1. The vnmercifull disposition of most men and vvomen giuen too much to selfe loue 2. That there be fewe that haue care of the poore and of the misery of them that are distressed and that haue any fellowe feeling 1. Cor. chap. 12. verse 25 26 27 28. 3. That as it is Gods commaundement so there is nothing more acceptable to god and more commendable before men then to doe good to those that stande in neede Which is an especiall fruite of faith Of the vnmercifull Seruaunt that would not forgiue his fellowe Math. 18.21 ¶ In which example or parable these foure matters are to be examined 1. An exhortation to the mutuall forgiuenes of offences from the example of God daily forgiuing those that are far vnworthie 2. The ingratitude of the world toward God and theyr vnmercifull disposition toward theyr neighbour 3. The punishment of their ingratitude and cruell behauiour 4. The vse and application of the Parable ⧠The Parable of the faithfull seruant Math. 24.45 ¶ This Parable standeth vppon a twofolde description The first is of a painfull Minister whose properties are to be faithful wise looking for his Maisters comming And whose reward is that he shall be blessed that is founde so dooing As also that hee shall be made Ruler ouer all his Maisters goods The second is of a negligent Minister whose properties are that presuming of his Maisters long stay he waxeth altogether carelesse of his dutie And also behauing himselfe very vndiscreetly giueth himselfe to all licentiousnesse Whose punishment is that his expectation shall be deceaued and his hope suddenlie cut off Furthermore that his portion shall be with the hypocrites The greeuousnesse of which
hath forsaken him persecute and take him because there is none to deliuer him Therefore the prophet prayeth Psal 51.11 Cast me not away from thy presence and take not thy holy Spirit from me VVhen the King leaueth his Court all goe with him and when God departeth from the soule all his blessings goe after neyther doe they stay behind As if they should say God is not in thys place in this man or this vvoman therefore let vs depart hence and be gone Ezech. 3.20 If a righteous man turne from his righteousnesse and commit iniquitie I will lay a stumbling block before him and hee shall die Hee that hath gone the right way and hath turned backe with resolution or vpon presumption I wil giue him vp into a reprobate minde Againe chap. 18.24 If the righteous turne away from his righteousnes commit iniquity and do according to all the abhorninations that the wicked man doth shal he hue All his righteousnes that hee hath doone shall not be mentioned but in his transgression that he hath committed and in his sin that he hath sinned in them shall he die Were it not great follie in that man which had brought great treasure from a far country with his owne danger and hazard that hee should venture all at the throwe of a Die which hee hath laboured so painfully for and shall we for a little pleasure of sin lose all the hope of a vertuous life runne into so great danger as may follow there-after Yea wee shall shewe our selues farre more mad for he that hath lost his treasure may vndertake the iourney and bring as much more againe But the presumptuous sinner GOD forsaketh him and sildome or neuer doth helpe him The deuill tempteth man consenteth and obeyeth God forsaketh Such a one shal be like vnto Lots wife that was turned into a piller of salt the earth which is sowed with salt can bring foorth no fruite Of turning of Lots wife into salt Maister Doctor Babington writeth very effectually in his comfortable notes on Genesis to this present purpose When Zedekiah was taken his eyes were put out and hee was led into captiuity so whē the deuil taketh vs the second time he blindeth the eyes of our mind and keepeth vs in continual bondage vntil the time doe come that he may thrust vs into hell That shippe which is without a guide goeth not where it were best but where the tempest enforceth it So that man or woman which is destitute of Gods grace doth not that which is meete and conuenient but that which the deuil tempteth thē vnto leading them along with sweete and sugred baites If one onely offence of our first parents brought so great mischiefe vnto all mankind how much more dangerous shall our manifold daily and hainous offences be The light of nature doth shew vnto vs the dishonesty and shame of sinne because it makes vs to be noted and pointed at For this cause we hide our selues would not be seene or knowne perceauing well how great honour credite we loose by sinne and that thereby we fall into publique disgrace and discredit I let passe the wofull punishment after this life and think good to make mention of those griping sorrowes where-with an euill conscience is tormented in this life First End the end of sinne is dolefull and hath such a sting with it The sting of conscience that it often-times bringeth despaire vnto the party that for want of Gods grace and true repentance grounded vppon the promises of Gods sweete and euerlasting mercies they become the lamentable executioners of them-selues The sting of thy conscience is a sharpe thorne and as a dagger to stab thee at the hart The sound of feare is alwayes in thy eares and when thou thinkest of peace thē treason is toward thee and when thy body would take rest thy restlesse mind will suffer no sleepe When Ammon defiled his sister his conscience abhorred the deede and his sister was loathsome vnto him Iudas the Traytour when he had solde his Maister his guilty conscience neuer rested vntill it had brought his damned body to a shamefull death Shame The second torment of a guiltie conscience is vvorldly shame That woman that hath a spotte in her face is alwayes desirous to hide it but being beautifull and faire shee reioyceth to be seene Adam getteth Figge leaues to couer his shame and afterward hideth himselfe out of sight Dauid would hide his adultery by sending for Vriah home to his house that he might take her home vnto him and lie with her and to this intent hee sendeth him delicate fare to prouoke him to lust all which when hee refused and nothing would serue he sent him into the vvarre to be slaine The thirde torment of an euill conscience Feare of punishment is the restlesse feare of punishment in the vvorlde to come which the distrustfull minde by the light of reason and guilt of sinne and the threatnings of Gods lawe doth fore-cast so that wee neede not eyther Scripture to prooue it or fayth to perwade it seeing that GOD is a iust Iudge and sendeth punishments in this vvorld as fore-runners of the punishmentes in the world to come The wicked man is alwaies fearefull and distrustfull and leades a life without comfort He flyeth when no man pursueth him Pro. 28. The thiefe flyeth at euery least suspition The Viper is not killed with his owne poyson but sinne destroyeth that conscience wherein it enhabiteth it ray seth vp feares and prouoketh to despaire The last state of that man that is fallen into sinne agayne not so much of infirmity as of delight and purpose The last state worse in three respects continuance in sinne is worse then the first in three respects First in respect of the deuill Secondly in respect of the sinner himselfe and thirdly In respect of the deuill in respect of God In respect of the deuil because he handleth him more cruelly and watcheth him more narrowly giuing him no liberty nor scope to escape The laylour fearing not his prisoner giueth him some liberty but if he escape and returne againe he layeth on double fetters looking to him day and night least eyther he should file his irons in sunder or breake prison In like case the deuill hauing vs within his compasse he takes little thought and care perswading himselfe that we are sure enough Well by Gods help and by his grace and goodnes we escape his hands we are freed from his thraldom and set him at defiance and find in our selues a meruailous readines and cheerefulnes there-vnto But if thou beest so vnhappy as to fall into his thraldom againe then is thy second misery worse then the first then wil he lay on load of irons and watch euery instant and at euery turne Where before he offered thee a few temptations he wil now practise a thousand wayes he will lay many stumbling blockes before thee
people had offended the Lord said vnto Moses Goe downe thy people haue committed a great sin And Moses likewise vnto the Lord O Lord let not thy wrath breake forth against thy people vtterly to consume them Therefore nowe if thou pardon theyr sin thy mercie shall appeare but if thou wilt not I pray thee rase me out of thy booke which thou hast written He was dead and is aliue againe And such is the estate of those that depart from God that they are counted for dead and lost but when they returne to God they liue againe For repentance it is that makes the way to Gods mercy of which mercie we take hold by faith but yet wee are not capable of that mercy vntill wee displease our selues Through sin coâ—meth death For death is the wages of sin Rom. 6. In that we are â—ecouered from sin and death it is Gods mercy as the prophet Ose speaketh chap. 13. O Israell one hath destroied thee but in me is thy help Where had Ionas beene or what had become of him if God had not thought of him in mercy and brought him to comfort againe The benefits that GOD daily poureth downe vpon vs shewe that our destruction commeth not from him but wee our selues are the workers of our owne ouerthrow And when we are restored we are to reioyce of Gods mercy and goodnes c to accuse condemne our owne wilfulnes froward stubborne nature which so rebelliouslie is set to contrary Gods commaundements and holy will and law By this parable sinners are to behold an assured trust in Gods mercy that they may learne to repent and to yeelde themselues to Gods calling Also those that stande may learne to feare God and not to contemne poore penitent sinners but let them feare Gods iudgements there-withall acknowledging Gods mercy for forgiuenes of sinnes that euen they also may obtaine saluation through Iesus Christ Who was therefore sent of God the Father into this world to saue sinners 2. Tim. 1.15 For God hath not sent his Son into the world to iudge the world but that the world by him should be saued Ioh. 3.17 The Father of this prodigall sonne had more ioy in the recouery of his sonne then in the losse of that great wealth and substance Vnder the example of the Father pleading in the behalfe of his prodigall sonne is manifestly declared howe Christ aunswereth for sinners becommeth theyr Patron Aduocate and defender that we also may learne to humble our selues to the release and helpe of sinners to be gracious louing and modest to all and to be well inclined euen toward our very enemies which continually murmur speak ill of vs. Which thing if thou shalt frame thy selfe vnto doe thy endeuour to the best of thy power thou shalt liue in peace both with God and man haue the loue and good will of all and after this life ended thou shalt be pertaker of eternall ioy Amen Soli Deo laus et gloria et gratia The Parable of the Rich man and Lazarus LVKE 16. There was a certaine Rich man which was clothed in purple and fine linnen and fared well and delicatly euery day THis parable setteth foorth vnto vs the wofull estate in time to come of vnmercifull rich men in this world for they are worthy to haue all mercie denyed them which when they vvere requested there-vnto yet shewed no token thereof In this parable are set downe these fiue considerations following First the example of a wicked worldling very loose carelesse setting light by God despising his poore neighbour Secondly the patterne of a godly man submitting himselfe to Gods will in all his distresses and waiting for comfort and deliuerance according to Gods good vvill and pleasure Thirdly the ioyfull estate of the godly after death being ful of vnspeakable comfort and glory Fourthly the lamentable estate of the wicked after death Wisd Lastly the word of God beeing deliuered by the prophets Christ and the Apostles is reuerently to be heard dutifully to bee obeyed which to our great good calleth vs to repentance newnes of life The Euangelists haue not disposed all things in order but haue set forth the effect of Christ his exhortations so farre forth as vvas needfull to the edification of the Church And in this parable our Sauiour doth shew what shall be come of theÌ„ hereafter which hauing no regard of the pore giue themselues wholy to their pleasures in the meane time suffering the poore to hunger and starue while they might relieue them Although it seeme to some a plaine parable yet it is more likely it was a thing doone because the name of Lazarus is put to The effect of this parable is to with-drawe vs from the abuse of our wealth and riches and to perswade vs vnto bountifulnesse and liberalitie towarde the poore For whom would not the lamentable and of the Rich man feare in time to make them learne to be mercifull to the poore The rich man is heere set downe without any mention of his name because god raketh no care of the wicked nor remembreth their names We are willed to make vs friendes of our riches not by purchasing Lands but by giuing to the poore that when we shall want as the poore now doe then they may receiue vs into euerlasting habitations And by this example he perswadeth vs that we doe not neglect or forget or disdaine to giue almes For who would not these words tenisie Sonne remember that thou in thy life time receiuedst thy pleasures and like wife Lazarus paynes now therefore is he comforted thou art tormented This is a in of trailous change and a miserable alteration to see any but the other day to fare daintily and to goe brauely after a while to be tormented with thirst to be naked and spoyled of all helps In this sort shall the vnmertifull rich suffer hunger and thirst when as they that haue serued GOD and liued in his feare shall want no manner of thing that is good By the rich man is signified not onely he that hath great wealth but that hath wise children dieâ— for ualities in aboundance Whose estate Iob doth liuely describe chapter 21. And these are they vvhich banker euery day 〈◊〉 Iobs wastful children But if you consider the estate of the poore all things are quite coutrary And the end theyr death doth shewe all or rather theyr estate which shal be after death which maketh the godly that were miserable in this life to be then most glistering and glorious and the rich which in this life liued as Kings and Emperours and were vngodly withall after death to be in farre worse account then the lowest pages the basest vassals and the vilest and poorest beggers on the earth Yea full gladly vvould they change if it vvere possible on this condition that they might returne againe from death to life It is not theyr riches that bringeth them to this
rich men to haue a rich soule to God then after theyr worldly braueries to be throwne down into hell Hee went not downe to hell to see vvhat there was done but to feele that which was intollerable and to abide such misery that neuer should haue end And why was it he came to his goods aright but hee did not dispose them as God commaunded Hee was no thiefe nor Vsurer but onely vnmercifull and therefore found no mercie If he were so greeuously punished for not vsing his owne goods well what shall become of thieues Vsurers which deceaue other men of theyr goods and doe vniustly detaine them Hellish torments can no more bee conceaued then heauenly ioyes both beeing infinite And as in hope wee haue some taste and feeling of heauenly ioyes so is it sufficient to knowe these endlesse vvoes in grosse and after a sort though confusedly so farre foorth as may serue to keepe vs in Gods feare And though we cannot enter into the depth of these matters let vs leaue of to be curious meditate on those things which are most necessary In thys example we learne that the wicked throgh the feeling of their misery are meruallously vexed and are desirous of some comfort Yet all hope being cut of they feele a double torment First the remembrance of theyr manifold and hainous sinnes is a continuall torment vnto them Secondly the consideration of the ioyes of the godly increaseth their griefe farre more comparing their vnspeakable ioyes with their endlesse and vnsufferable miseries This rich mans sorrowes therfore were mightily increased The rich mans woes increased first by seeing Lazarus in so good case and himselfe in such endlesse woes Secondly beholding how vnrecouerable his state vvas for out of hell there is no redemption Thirdly how cōfortlesse hee was in that hee required but one drop of water to coole his tongue and could not haue it although he earnestly requested the same hauing the least comfort denied him that was vnmercifull in small matters And lastly in fearing the damnation of his bretheren which were yet aliue and were like to drinke of the same cup. In vaine doth he looke vpon him after death which was vnmercifull to him in his life He doth not behold him with the eyes of his body but with the eyes of his mind his vnderstanding was now opened which in his life time was shut The Wise man counselleth that we should not turne away our eyes from the poore least the Lord turne away his face from vs. And as the Mold-warpe so is the rich man blind all his life and cannot see himselfe nor God but is altogether busied about earthly considerations And as the Moldwarpe is said to open his eies at the time of death so these rich men at the time of death can say Vanity of vanities vanity of vanities and all is but vanitie After death they can say What hath pride profited vs or the pompe of riches Wisd 5. It is well spoken but it is considered and thought vppon too late Hee sawe Abraham a farre of for saluation is farre from the wicked psalm 118. So farre of was the Rich man from Lazarus as the grace of God from sinne vertue from vice heauen from hell Hee that lay at the rich mans gate is in great glory farre aboue him and hee that in this lyfe wanted no comfort now wanteth no misery To this agreeth that of Salomon pro. 14.19 The euill shall bowe before the good and the wicked at the gates of the righteous Diues liued in this world in plesure Lazarus in labour and sorrow but now is Lazarus exalted hee tormented As the Lord saith by the prophet Esay 65.13 Behold my seruaunts shall eate ye shal be hungry my seruants shall drink ye shal be thirsty my seruants shal reioyce and yee shall be ashamed Behold my seruaunts shall sing for ioy of heart and yee shall cry for sorrovve of heart and shall howle for vexation of minde Lazarus in this life begged of the rich man but the rich man after begged of the poore man and as the rich man heard him not so was not he heard As wee reade Prou. 21.13 He that stoppeth his eare at the crying of the poore hee shall also cry and not be heard As it was a paine to the poore man to lie before the rich mans gate hee in penury and the rich man serued so plentifullie so was it a paine to the rich man to see Lazarus in such great glory and himselfe in such great misery and vnspeakable torments For as God when hee cast Adam out of Paradice placed him not farre from thence that hee might daily beholde from what a blessed place hee was banished so did GOD set before the eyes of the rich man the happy estate of Lazarus that he should be vexed so much the more Wisd 5. Then shall the righteous stand in great boldnesle before the face of such as haue for mented him And they shall change theyr mindes and sigh for griefe of mind and thy within themselues This is he whō we sometimes had in derision and in a parable of reproch Wee fooles thought his life madnes and his end without honour Howe is he counted among the chyldren of God is portion is among the Saints It is not sayd heere The diuersity of torments that the rich man vvas in torment but in torments for manifold are the torments of hell The vvant of Gods most comfortable presence vvhich no doubt the damned doe desire if not for the loue of Gods goodnes yet for theyr owne ease and infinite refreshing The outward torments of the body expressed by the fire in respect of which our fire is but a painted fire The worme of a gnawing and byting conscience Most ouglie darknes worse then the darknes of Egypt A most beastly stinke with infinite other torments whereof the least is most intollerable or more then can be suffered or deuised in this life Euen against nature they shall desire not to be and wish they had neuer been borne There shal be no power able to deliuer them from thence and the remembrance thereof from time to time shal most greeuously torment their minds These paines endlesse and comfortlesse shall make them die vvhich cannot die VVherefore considering these torments there should be nothing so hard in this life which God did cōmaund but wee should Then hee cryed and said Father Abraham haue mercy on mee and send Lazarus that he may dip the tip of his finger in water coole my tongue For I am tormented in this flame What great increase of sorrow was this that he should desire to haue comfort frō Lazarus yet could haue none He cryed and made a great lamentation because his paine was so exceeding great Now he calleth him Father Abraham whom hee would not follow in his life time againe he calleth him father too late repenteth too late See what it is to
boast of the name of a Christian and not to shewe the practise thereof in our life conuersation For not euery one that can say Lorde Lorde shall enter into the kingdome of heauen but hee that dooth the will of my Father which is in heauen Math. 7.21.22 Many shall say in that day Lord Lord. And hee shall say vnto them I know yee not Depart from me yee that worke iniquitie The foolish Virgins Math. 25.11 could say Lord Lord open to vs But he aunswered and said Verily I knowe you not And they that sayd Lord when sawe wee thee a hungry or naked To them it shal be sayd Inasmuch as yee did it not to the poore for my sake yee did it not to mee knowing that I committed and commended the poore vnto you in my steed The poore yee haue alwaies with you but mee shall ye not haue alwaies Then also shall they heare that dolefull doome sentence and iudgement Depart from me yee cursed into euerlasting fire Math. 25.41 Father Abraham haue mercy on me He called for mercy too late as also he was farre vnworthy of mercy which would take no pitty and compassion of his poore neyghbour And he shall haue iudgement without mercy that sheweth no mercy Math. chap. 18. Heere-hence wee may gather two profitable instructions The first is to shewe mercy to our poore neighbour if vve will looke for mercy at Gods hands Secondly to call for mercy and forgiuenes and pardon of our sinnes in this life and not to deferre it vntill the last howre or at least wise till after death To defer it to the last howre is to hazzardous and venterous when as we may sooner misse theÌ„ to haue our request graunted the other that is after death is altogether vaine and vnprofitable He that would not shewe mercy to his fellowe seruant that ought him but a hundred pence was greeueously punished Ecclus. 28.2 Forgiue thy neighbour the hurt that he hath done to thee so shall thy sinnes bee forgiuen thee also when thou prayest What measure thou metest the same shall be measured to thee Endeuour therefore what thou canst to be mercifull to the poore calling thy selfe to rememberance how greatly thou standest in neede of mercy from God As for this rich mans too late repentance hee was not so wise as Dauid psal 50. Heare ô Lord and haue mercy vpon me Lord be thou my helper for what profit is there when I goe downe to the pitte and out of hell there is no redemption And therefore earnestly and humbly hee prayeth for mercy in his lyfe time before the eternall barres doe close him in Neither did this rich man repent that hee had offended God but beeing in excessiue paine he called for release vvhen as then none would bee granted Follow the Wise mans counsell Eccles. 9.10 All that thy hand shall finde to doe doe it with all thy power for there is neither worke nor inuention not knowledge nor vvisedome in the graue whether thou goest O Lord in death who wil remember thee and in hell whose tale shall be heard So long as a great peece of timber is caried vppon the water so long it seemeth light but when it is cast vppon the Land then he that before could moue it with his hand cannot now doe it with all the force of his body Likewise so long as wee liue the burden of sin seemeth light as though wee had no burden at all but when death Gods messenger hath cited vs to appeare before the court of his tribunall seate then doe our sinnes appeare in theyr collours shewing themselues to be infinite and the burden of them intollerable And vvee which woulde not fore-see these eternall punishments shall then be thrust dovvne among the damned for euer to feele them My sinnes saith Dauid are gone ouer my head and are like a burden too heauy for me to beare psalm 40. My sinnes haue taken such holde vpon mee that I am not able to looke vp yea they are moe in number then the haires of my head my hart hath failed mee O Lord let it be thy plesure to deliuer mee make hast ô Lord to helpe mee Set the 50. psalme before thee for a patterne to follow and let thy hart shed forth teares aboundantly And then shalt thou finde that comfort which Christ promiseth Math. 11.28 Come vnto me all yee that are weary and laden and I vvill ease you And howe comfortable this easing shall be looke vppon the historie of the prodigall sonne Luke 15. Thys foolish rich man would not lay downe his burden in his life time after death is was bound of so fast that he could not shake it of But why did he speake to Abraham not to Lazarus Because hee iudged him after his owne disposition that hee would not forget to reuenge whereas vvith the godly there is no such qualitie euen in thys life much lesse in another Thinking thys with himselfe If I in my great prosperity had no care of him surely hee will haue as little care of me neither will he come vnto me Therefore he maketh his request vnto Abraham supposing that hee knewe not what was happened But let vs heare what his request vvas Send Lazarus that hee may dip the typ of his finger in water coole my tongue for I am tormented in this flame Alas what could a droppe of water comfort him and should he not by and by againe be in as great torment And what was the torment of the tongue to the vnspeakable paines of all the rest of the body Iust are the iudgements of God and hee recoâ—â—penceth accordingly For he that denied small matters was enforced to craue euen the least helpe which neuerthelesse according to his desert was denied him Let no man despise the poore for God can make the richest man poore in a moment The sonnes of Iacob came afterward into the hands of Ioseph Despise no body whom before they hated vnto the death contemned and despised Thou mayest stand in need of his helpe whom now thou dost scorne For so it may fall out that GOD may appoint him to doe thee good Saul deadly persecuted Dauid God deliuered Saul into his hands twice and had not the godly hart of Dauid had more pitty the cruelty of Saul had iustly deserued death Simei that cursed Dauid and thought hee should neuer returne any more to raigne was faine to cast himselfe downe as it were at his feete to craue mercy Haman was enforced to doe Mardocheus great honour whom before hee could not abide to looke vpon And this hapneth to many VVherefore if thou beest placed in high authority doe not exalt thy selfe too high for he whom thou contemnest may be in higher estate then thy selfe and may requit thee againe VVhere there is mention made of the rich mans tongue wee must vnderstand that the soule hath no tongue nor hands nor fingers Tongue but this is rather to be vnderstoode in
a spirituall consideration The soules haue no parts nor members of the body because they are spirits Yet they are sayde to suffer in the members of the body because in those members they haue most offended As this rich man in his dainty fare and delicate dyet Balthazar after his banquets and boules of vvine lost his Kingdome and his life 2 Maccabees 15 13. Nicanor blasphemed GOD and therfore Maccabeus hand conquered him caused his head and hands to be cutte off and his tongue to be cutte out and giuen to the fowles They that haue abused theyr tongues in swearing and cursing by GODS appoyntment at the time of theyr death cannot speake vvhereby they might confesse theyr sinnes and craue mercy vvho as this rich man shall bee cruelly tormented in hell vvhen their soules are parted from theyr bodies This torment is expressed by Saint Iohn in his Reuelations 16 10. They gnew their tongues for sorrovve And blasphemed the GOD of heauen for theyr paynes and for theyr sores and repented not of theyr vvorkes Heere-hence lette vs learne to bridle our tongues because as Saint Paul saith What soeuer thinges are written are written for our instruction VVhy did not the rich man require the helpe of Iacob Ioseph Iob Dauid and the lyke because the poore vvere brought foorth for the rich that they seeing them might be prouoked to liberality and that GOD might fauour them the more Many good instructions in beholding the poore and especially that the poore mans prayers ascending aboue the skies might preuaile for them not after death for our prayers preuaile one for another while we liue That wee beholding the poore might be put in minde of our great wantes that wee might exercise the workes of charity that wee might giue God thankes that hee hath prouided for vs better that we might learne deuotion from them That wee might be put in minde to aske of God as they aske of vs that we being good to the poore we might cut off all languishing expences and fulfill Gods commandement that it might be a meane to practise all vertue and god lines Now followeth the answer of Abraham to this rich man But Abraham saide Sonne remember that thou in thy life time receauedst thy pleasures likewise Lazarus paines now therefore is hee comforted and thou art tormented He puts him inmind of his former flourishing estate to vexe him so much the more For it is one of the vnhappiest thinges in our great misery to remember that we haue been happy Remember that thou in thy life time as if he had said Thou hast liued to thy selfe not to God thou hast serued thy owne lusts and pleasures hast not lined in Gods obedience thou hast had all the care for thy selfe and not for thy neighbor Remember or else there should be no sting of conscience for wee would faine forget God graunts the wicked many good things in this life for special causes to teach vs not to murmure at their estate As God doth lay many afflictions and crosses upon the godly to purge them to refine them to try them But after this life the one haue perpetual torments the other most happy ioyes Looke not thou therefore for ioy and prosperity heere on earth and to haue thy heauen heere and in another worlde The rich man for his stately houses hath darl hell for his dainties and delicates eternall torments for his mirth and musicke weeping and gnashing of teeth and pittifull wringing of hands Contrariwise Lazarus for his manifold afflictions and tried patience infinite recompence 2 Cor. 4 17. For our light affliction which is but for a moment causeth vnto vs a farre most excellent and an eternall waight of glorie While we looke not on the things which are seen◠but on the things which are not seene c. Also the Lord saith by his prophet Esay chap. 6 My seruants shall cate and you shal be a hungry my seruants shal reioyce and you shall be ashamed Let vs learne to suffer afflictions with the people of God as Moses rather then to enioy the pleasures of sinne for a season They that reioyce heere shall sorrow there psal 126 6. They that sowe in teares shall reape in ioy Mathew 5 4. Blessed are they that mourn for they shal be comforted When Iacob blessed Iosephs sonnes hee put the youngest at the right hand In this world the wealthy are at the right hand of glory the poore at the left hand of shame but in the world to come it shal be otherwise for God will exalt the poore and throw down the mighty When the Egiptians lay dead vpō the Sea-shore the Israelites sang praises vnto the Lord. When Lazarus wept the rich man was in ioy but after a while the rich mans ioy was turned into most lamentable teares Let vs learne not to despise those that be poore and weake for this is Gods worke in them to purge their manifolde infirmities and imperfections and in like case vvas Iob tryed and in manie such distresses are the godly afflicted from time to time and so shall bee vnto the worlds end Againe let vs not iudge the rich and vvealthy to bee happy because they suffer no aduersity For the end trieth all not in this vvorld but in another psalm 73. Sonne This is spoken by way of reproach because in his life time hee did so much and so vainely boast that he was Abrahams sonne nowe his hipocrisie and vaine boasting is laide before his eyes to wound his mind the more Againe heerewith-all wee must not so take it that eternall destruction is reserued for them alwayes that haue had aboūdance of wealth For riches doe not debarre or shut vs out of the Kingdome of God But the meaning is that this rich man beeing drunken with the pleasures of this present lyfe gaue himselfe to all worldly delights setting light by GOD not beleeuing but contemning heauenly ioyes therefore is hee woorthily plagued for his great negligence and contempt VVho when thou wast created to immortality the law of God did lift vp thy mind to heauenly meditations thou forgetting thy excellent estate hadst rather be like the swinish Epicures who put all their felicity in pleasure therfore thou receauest a reward meet cōuenient sutable to thy brutish life And nowe where is thy fine silkes and purple where be thy perfumes where be thy feastings bankettings where is thy piping and dauncing and the variety diuersity of thy manifolde pleasures While thou wert aliue no kinde of wine could please thee being cloyed with them so great was the deliciousnes of thy mouth neyther wouldest thou all that while so much as giue a little water to Lazarus being thirsty and now thou canst not obtaine so much at a pore drop of water to refresh the scalding heate of thy tongue Insteede of thy gallant Mannours which thou hadst then thou hast now the darke dungeon of hell for thy delicate pastime euerlasting paine for