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Dives and Lazarus. Or, Rather Devilish DIVES. Luke 16. Verse 19, &c. There was a certain Rich man cloathed in Purple and fine Silk, and fared well and deliciously every day.Dives and Lazarus. Or, Rather Devilish DIVES. Lycia 16. Verse 19, etc. There was a certain Rich man clothed in Purple and fine Silk, and fared well and deliciously every day.
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20. Also there was a certain Begger named Lazarus, which lay at his gate full of sores.
20. Also there was a certain Beggar nam Lazarus, which lay At his gate full of sores.
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21. And desired to be refreshed with the Crumbs that fell from this Rich mans Table:
21. And desired to be refreshed with the Crumbs that fell from this Rich men Table:
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Yea, the Dogs came and licked his sores.
Yea, the Dogs Come and licked his sores.
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22. And it was so that the Begger dyed, and was carried by the Angels into Abrahams Bosom;
22. And it was so that the Beggar died, and was carried by the Angels into Abrahams Bosom;
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the rich man also died and was buried.
the rich man also died and was buried.
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23. And being in Hell torments, he lift up his eyes, and saw Abraham a far off,
23. And being in Hell torments, he lift up his eyes, and saw Abraham a Far off,
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and Lazarus in his bosom, &c. THese words (Right Honourable) Right Worshipful, and) beloved, have relation unto the precedent verses in this Chapter, wherein our Saviour Christ, from the thirteenth Verse, to the seventeenth, reproveth the Covetousness of the Pharisees by shewing unto them;
and Lazarus in his bosom, etc. THese words (Right Honourable) Right Worshipful, and) Beloved, have Relation unto the precedent Verses in this Chapter, wherein our Saviour christ, from the thirteenth Verse, to the seventeenth, Reproveth the Covetousness of the Pharisees by showing unto them;
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that no man can serve two Masters, that is, God and Riches. All these things heard the Pharisees, which were covetous, and they mocked him:
that no man can serve two Masters, that is, God and Riches. All these things herd the Pharisees, which were covetous, and they mocked him:
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Whereupon he aptly and fitly taketh occasion to relate this Parable of this Rich man and Lazarus.
Whereupon he aptly and fitly Takes occasion to relate this Parable of this Rich man and Lazarus.
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Hearken, and I will speak of a great Rich Man, that flourished here on Earth in all Pomp and Abundance, that shined in courtly Purple Robes, that was cloathed in Bussus and fine Silk,
Harken, and I will speak of a great Rich Man, that flourished Here on Earth in all Pomp and Abundance, that shined in courtly Purple Robes, that was clothed in Bussus and fine Silk,
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and fared deliciously, that was iodged softly, that lived pleasantly. But understand what became of this Rich man;
and fared deliciously, that was Lodged softly, that lived pleasantly. But understand what became of this Rich man;
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His years being expired, and his days numbred and his time determined, he was invited to the fatal banquet of black ugly Death, that maketh all men Subject to the Rigour of his Low;
His Years being expired, and his days numbered and his time determined, he was invited to the fatal banquet of black ugly Death, that makes all men Subject to the Rigour of his Low;
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his Body was honourably buried, in respect of his much Wealth;
his Body was honourably buried, in respect of his much Wealth;
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but what become of his Sould That was carried from his Body to dwell with the Devil;
but what become of his Should That was carried from his Body to dwell with the devil;
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from his Purple Robes, to burning Flames, from his soft Silk and white Byssus, to cruel Pains, in black Abyssus, from his Palace here on earth, to the Palace of Pluto in Hell;
from his Purple Robes, to burning Flames, from his soft Silk and white Byssus, to cruel Pains, in black Abyssus, from his Palace Here on earth, to the Palace of Pluto in Hell;
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from Paradise to a Dungeon, from pleasures to pains, from joy to torment, and that by hellish means, damned spirits, into the Infernal Lake of Bottomless Barathrum, where is woe, woe;
from Paradise to a Dungeon, from pleasures to pains, from joy to torment, and that by hellish means, damned spirits, into the Infernal Lake of Bottomless Barathrum, where is woe, woe;
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As alas, Where is weeping, and wailing, and gnashing of teeth, Mat. 25. The wicked shall be turned into Hell,
As alas, Where is weeping, and wailing, and gnashing of teeth, Mathew 25. The wicked shall be turned into Hell,
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and all the People that forget God, Psal. 6. Hearken also of a certain Poor Begger cloathed in Rags, with miseries pained, pained with griefs, grieved with sores, sorely tormented, unmercifully condemned, lying at this Rich man's Gate, desiring to be refreshed but with the crumbs that fell from the Rich man's Table;and all the People that forget God, Psalm 6. Harken also of a certain Poor Beggar clothed in Rags, with misery's pained, pained with griefs, grieved with sores, sorely tormented, unmercifully condemned, lying At this Rich Man's Gate, desiring to be refreshed but with the crumbs that fell from the Rich Man's Table;
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the Dogs had more pity than this Rich man, on this distressed creature, for they came to visit him, they come to comfort him, they came and licked his sores.
the Dogs had more pity than this Rich man, on this distressed creature, for they Come to visit him, they come to Comfort him, they Come and licked his sores.
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Well! his time being also determined, he went the way of all flesh, and death was the finisher of all his miseries and griefs;
Well! his time being also determined, he went the Way of all Flesh, and death was the finisher of all his misery's and griefs;
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Vita assumsit mortem, ut mors vitam acciperet, He dy•d once, to live for ever. Vita assumsit mortem, ut mors vitam acciperet, He dy•d once, to live for ever.
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And what became of his Soul? It was carried from his Body, to his Master, from a House of Clay, to a House not made with hands, from a Wilderness, to a Paradise, from an earthly Prison to a Heavenly Palate, from the Rich man's Gate, to the City of the Great God, from pains, to Pleasures, from Miseries, to Ioys, from A clam 's Corruption, to Abraham 's bosom.
And what became of his Soul? It was carried from his Body, to his Master, from a House of Clay, to a House not made with hands, from a Wilderness, to a Paradise, from an earthly Prison to a Heavenly Palate, from the Rich Man's Gate, to the city of the Great God, from pains, to Pleasures, from Misery's, to Joys, from A clam is Corruption, to Abraham is bosom.
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I was carried by Angels into the Quires of Angels, to have his being and moving in the very moving Heavens with God himself;
I was carried by Angels into the Quires of Angels, to have his being and moving in the very moving Heavens with God himself;
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Ʋbi vita, & victus, & copia, & gloria, & salus, & pax, & eternitas, & bona omnia; Ʋbi vita, & victus, & copia, & gloria, & salus, & pax, & eternitas, & Bona omnia;
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Where is life, and food, and abundance, and glory, and health, and peace, and eternity, and all good things: Where is life, and food, and abundance, and glory, and health, and peace, and eternity, and all good things:
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All above all that either can be wished or desired. And this is the Subject that I am to speak of in your presence.
All above all that either can be wished or desired. And this is the Subject that I am to speak of in your presence.
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Sed quid primum? What shall I say first? Let it please you to consider the argument of this Scripture, which is twofold.said quid primum? What shall I say First? Let it please you to Consider the argument of this Scripture, which is twofold.
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1. Our Soviour Christ hereby adviseth all rich men to be merciful to their poor Brethren in this life,1. Our Saviour christ hereby adviseth all rich men to be merciful to their poor Brothers in this life,
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lest they find no mercy in the life to come.
lest they find no mercy in the life to come.
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2. He doth comfort all poor men, that although they are afflicted in this life with great miseries and calamities,2. He does Comfort all poor men, that although they Are afflicted in this life with great misery's and calamities,
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yet they shall be comforted in the life to come, and rest in Abrahams bosom. The parts of Scripture are four.
yet they shall be comforted in the life to come, and rest in Abrahams bosom. The parts of Scripture Are four.
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1. The life of the rich man, in these words:1. The life of the rich man, in these words:
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There was a certain rich man, cloathed in Purple, and fine silk, and fared deliciously every day. There was a certain rich man, clothed in Purple, and fine silk, and fared deliciously every day.
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2. The life of the begger, in these words:2. The life of the beggar, in these words:
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Also there was a certain Begger, named Lazarus, which was laid at his Gate, full of sores, &c. 3. The Death of the Begger, in these words;Also there was a certain Beggar, nam Lazarus, which was laid At his Gate, full of sores, etc. 3. The Death of the Beggar, in these words;
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And it was so, that the Begger dyed, and was carried, &c. 4. The Death of the Rich man;And it was so, that the Beggar died, and was carried, etc. 4. The Death of the Rich man;
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The Rich man also died and was buried. In the first part, I note these three Circumstances.The Rich man also died and was buried. In the First part, I note these three circumstances.
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1. What this Rich man was, and whether there were any such man, or no. 2. What his Apparel was, not mean nor ordinary, but Purple and fine Silk.1. What this Rich man was, and whither there were any such man, or no. 2. What his Apparel was, not mean nor ordinary, but Purple and fine Silk.
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3. That his dyet was, not base nor homely, but delicious; and not once, nor twice, but every day.3. That his diet was, not base nor homely, but delicious; and not once, nor twice, but every day.
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In the life of the Begger, I find four Circumstances. 1. Where he lived; in no Palace or house, but at the Rich Man's Gate. 2. How he lived;
In the life of the Beggar, I find four circumstances. 1. Where he lived; in no Palace or house, but At the Rich Man's Gate. 2. How he lived;
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neither in Health nor Wealth, but miserable, full of Sores. 3. That he desired in this life, not Lordships, or houses, or land, or gold,
neither in Health nor Wealth, but miserable, full of Sores. 3. That he desired in this life, not Lordship's, or houses, or land, or gold,
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or silver, but Crumbs to save his life.
or silver, but Crumbs to save his life.
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4. Who shewed the Begger kindness in his life? not the rich man, but the rich mans dogs:4. Who showed the Beggar kindness in his life? not the rich man, but the rich men Dogs:
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The Dogs came also and licked his sores. In the Death of the Begger, I note these three Circumstances.The Dogs Come also and licked his sores. In the Death of the Beggar, I note these three circumstances.
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1. What became of his Body being dead? No mention hereof is made in holy scriptures;1. What became of his Body being dead? No mention hereof is made in holy Scriptures;
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It may be buried with little or no respect, because he was a poor man, or else cast into some ditch by reason of his sores.
It may be buried with little or no respect, Because he was a poor man, or Else cast into Some ditch by reason of his sores.
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2. What became of his soul? It went not out to Purgatory (for there is no such place) but it was carried into Abraham 's bosom.2. What became of his soul? It went not out to Purgatory (for there is no such place) but it was carried into Abraham is bosom.
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3. By whom? By Angels, it was carried by Angels into Abraham's bosom. In the Death of the Rich man, I note these two Circumstances.3. By whom? By Angels, it was carried by Angels into Abraham's bosom. In the Death of the Rich man, I note these two circumstances.
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1. What became of his Body being dead? It was honourably buried, because of his great substance.1. What became of his Body being dead? It was honourably buried, Because of his great substance.
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2. What became of his Soul? It went to Hell: He being in Hell Torments, lift up his eyes and saw Abraham a far off, and Lazarus in his bosom. Of these in Order.2. What became of his Soul? It went to Hell: He being in Hell Torments, lift up his eyes and saw Abraham a Far off, and Lazarus in his bosom. Of these in Order.
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And first in the Life of the Rich man, we noted what this Rich man was,
And First in the Life of the Rich man, we noted what this Rich man was,
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whether there was indeed any such man, or no;
whither there was indeed any such man, or no;
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wherefore here may a question arise, whether this be a Parable or History? The writers hereof do not agree.
Wherefore Here may a question arise, whither this be a Parable or History? The writers hereof do not agree.
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Marlorat saith, Quanquam quibusdam, haec simplex Parabo! a esse videtur, tamen quia bis Lazari nomen exprimitur, remgestam narrari probabile; Marlorat Says, Quanquam Some, haec simplex Parabo! a esse videtur, tamen quia bis Lazari Nome exprimitur, remgestam narrari probabile;
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Some are of that mind, that this is a Parable;
some Are of that mind, that this is a Parable;
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yet because (saith he) Christ twice expresseth the name of Lazarus, it argueth that he spake of a thing that was so done indeed. yet Because (Says he) christ twice Expresses the name of Lazarus, it argue that he spoke of a thing that was so done indeed.
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Likewise saith Franelscus Lambertus, Credendum magis esse historiam & exemplum-verum quam Parabolam;
Likewise Says Franelscus Lambertus, Credendum magis esse historiam & exemplum-verum quam Parabolam;
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It must be believed, that this is rather a History, and a true example, than a Parable. It must be believed, that this is rather a History, and a true Exampl, than a Parable.
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But Theophilactus is of a contrary opinion, Parabola haec est, & non vera Historia: This is a Parable, and no History.
But Theophilactus is of a contrary opinion, Parabola haec est, & non vera History: This is a Parable, and no History.
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Erasmus also saith, that it is but a Parable, whereby Rich men may learn to be merciful to their poor Brethren, that they may speak for them in the Day of Vengeance and Wrath.Erasmus also Says, that it is but a Parable, whereby Rich men may Learn to be merciful to their poor Brothers, that they may speak for them in the Day of Vengeance and Wrath.
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Stella also saith, Erat qvidem homo non quidam vir: Stella also Says, Erat qvidem homo non quidam vir:
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He speaketh of the species, not of the individuum, as one particular man, therefore it is a Parable. He speaks of the species, not of the individuum, as one particular man, Therefore it is a Parable.
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Many writers there are also, that rather aiming at the Arguments and Observations herein, have not set down their Audgements whether it be a Parable or History;
Many writers there Are also, that rather aiming At the Arguments and Observations herein, have not Set down their Audgements whither it be a Parable or History;
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Therefore it might seem wisdom in me to suspend my judgement also herein, especially since Marlorat saith;
Therefore it might seem Wisdom in me to suspend my judgement also herein, especially since Marlorat Says;
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Parum refert, an sit Parabola, an Historia, modo summam doctrinam teneant lectoris; Parum refert, an sit Parabola, an History, modo summam Doctrinam teneant Lectoris;
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It greatly skilleth not, whether it be a Parable or History, so that we duely consider the Doctrine herein. It greatly skilleth not, whither it be a Parable or History, so that we duly Consider the Doctrine herein.
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But because it is requisite that I also shew mine Opinion, I will return my Verdict according to my Evidence:
But Because it is requisite that I also show mine Opinion, I will return my Verdict according to my Evidence:
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and therefore in naked truth I find and hold, that it is a Parable; and my reasons are these two:
and Therefore in naked truth I find and hold, that it is a Parable; and my Reasons Are these two:
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First because our Saviour in the beginning of this Chapter doth relate a Parable of the Rich man that had a Steward, &c. Therefore he continueth in this Chapter to open his mouth in Parables, according to the Prophet:
First Because our Saviour in the beginning of this Chapter does relate a Parable of the Rich man that had a Steward, etc. Therefore he Continueth in this Chapter to open his Mouth in Parables, according to the Prophet:
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I will open my Mouth in Parables, and shew dark sentences of old time. I will open my Mouth in Parables, and show dark sentences of old time.
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Secondly, because the Rich man cryed out of Hell unto Abraham, and Abraham answered the Rich man, which needs must be understood parabolically;
Secondly, Because the Rich man cried out of Hell unto Abraham, and Abraham answered the Rich man, which needs must be understood parabolically;
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for the damned in hell cannot see nor hear the Saints that are in heaven,
for the damned in hell cannot see nor hear the Saints that Are in heaven,
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neither by reason of the distance of place, and also because of many sphears and or vs that are betwixt heaven and hell,
neither by reason of the distance of place, and also Because of many spheres and or us that Are betwixt heaven and hell,
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neither shall they see or know what is done there.
neither shall they see or know what is done there.
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And again, Abraham's tongue is dry, and eleaveth to the roof of his mouth, therefore he cannot speak so loud as to be heard out of heaven into hell:
And again, Abraham's tongue is dry, and eleaveth to the roof of his Mouth, Therefore he cannot speak so loud as to be herd out of heaven into hell:
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Therefore it is but a Parable. But here we fee;
Therefore it is but a Parable. But Here we fee;
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first, that the wicked are so little reflected with God, that he will not vouchsafe so much as to name them.
First, that the wicked Are so little reflected with God, that he will not vouchsafe so much as to name them.
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I will not (saith David ) speaking in the Person of God, make mention of their Names within my lips.
I will not (Says David) speaking in the Person of God, make mention of their Names within my lips.
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And again, such as be foolish shall not tarry in my sight, for thou hatest all them that work vanity:
And again, such as be foolish shall not tarry in my sighed, for thou Hatest all them that work vanity:
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And have not our sins also deserved that we should not be remembred of God,
And have not our Sins also deserved that we should not be remembered of God,
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and that he should utterly forget us? that is, take away his love and favour from us:
and that he should utterly forget us? that is, take away his love and favour from us:
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Yes verily, for what pride, envy, and impiety is there here practised among us? Pride against God, envy against men,
Yes verily, for what pride, envy, and impiety is there Here practised among us? Pride against God, envy against men,
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and impiety against our own souls and consciences;
and impiety against our own Souls and Consciences;
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having touched even the very Tropick of all Wickedness, so that our Sins cause God to forsake us, and not to Remember us.
having touched even the very Tropic of all Wickedness, so that our Sins cause God to forsake us, and not to remember us.
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Plutarch in the Life of Theseus, reported of one Plea, a Woman, that Robbed all Passengers that passed by her Palace, called Crommyonia, where she dwelt;Plutarch in the Life of Theseus, reported of one Plea, a Woman, that Robbed all Passengers that passed by her Palace, called Crommyonia, where she dwelled;
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which History may not unjustly be applyed to our sins, for they, like Plea, rob us of grace, of Favor, of Blessings, of good Name, and of God's love too:
which History may not unjustly be applied to our Sins, for they, like Plea, rob us of grace, of Favour, of Blessings, of good Name, and of God's love too:
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Solum peccatum homicidiu: It is sin only that cutteth our throats. Solum peccatum homicidiu: It is since only that cutteth our throats.
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It was the sin of Aegypt that plagued Aegypt; and it was the Sins or this City, that plagued this City,
It was the since of Egypt that plagued Egypt; and it was the Sins or this city, that plagued this city,
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although now the Lord hath spared it a good season; yet let us not presume of his long-sufferance:
although now the Lord hath spared it a good season; yet let us not presume of his long-sufferance:
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For if punishments argue sins, and sins plagues, have we not cause to sear great miseries to ensue.
For if punishments argue Sins, and Sins plagues, have we not cause to sear great misery's to ensue.
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I continue this point therefore with the Hrophet Isaiah, Woe be unto them that draw on wickedness with cords of vanity,
I continue this point Therefore with the Hrophet Isaiah, Woe be unto them that draw on wickedness with cords of vanity,
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and sin as it were with a Cartrope: I heard a voice, saying: Woe, woe unto the inhabitants of the earth: and since as it were with a Cartrope: I herd a voice, saying: Woe, woe unto the inhabitants of the earth:
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whereupon one noteth that there is, Triplex vae, primum vae, propter culpam, secundum propter tribulationem mundanam, tertiam propter aeternam poenam:
whereupon one notes that there is, Triplex vae, primum vae, propter Fault, secundum propter tribulationem mundanam, tertiam propter aeternam poenam:
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There are three kinds of woe, the first woe is for sin and offences, the second for worldly tribulation and misery, the third for the everlasting pain.
There Are three Kinds of woe, the First woe is for since and offences, the second for worldly tribulation and misery, the third for the everlasting pain.
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All these woes did the rich man feel;
All these woes did the rich man feel;
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two of them were vegun here on earth, and the third was finished being in hell torments.
two of them were vegun Here on earth, and the third was finished being in hell torments.
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Secondly, Let us consider what his apparel was, purple, and fine white, as some will have:
Secondly, Let us Consider what his apparel was, purple, and fine white, as Some will have:
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but we read, kay endriydsketo to porphyran kay bysson;
but we read, kay endriydsketo to porphyran kay bysson;
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which word Bysson, although some take it for fine Flax, yet let it here be understood of Silk, There was a very great difference betwixt the apparel of John the Baptist and this man;
which word Bysson, although Some take it for fine Flax, yet let it Here be understood of Silk, There was a very great difference betwixt the apparel of John the Baptist and this man;
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John's raiment was Camels hair, with a leathern girdle about his sayns, which did argue repentance and mortification in him:John's raiment was Camels hair, with a leathern girdle about his sayns, which did argue Repentance and mortification in him:
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But this rich mans Apparel was purple and fine silk, whose outward apparel did argue the pride at his heart;
But this rich men Apparel was purple and fine silk, whose outward apparel did argue the pride At his heart;
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the outward habit for the most part resembles the inward habit and condition of the mind.
the outward habit for the most part resembles the inward habit and condition of the mind.
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Pride, as saith one is grounded in the heart of man, a vice most loathsom to God, hateful to men, and hurtful to the soul.
Pride, as Says one is grounded in the heart of man, a vice most loathsome to God, hateful to men, and hurtful to the soul.
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But let us consider the third Circumstance in the life of the rich man, to wit, what his dyet was, Deliciously every day: And here we see what the children of this world delight in, namely; in fulness of meat:
But let us Consider the third Circumstance in the life of the rich man, to wit, what his diet was, Deliciously every day: And Here we see what the children of this world delight in, namely; in fullness of meat:
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Qui neglecto superiorum culen Baccho indulgent; Veneri { que } ministrant: Who neglecting the serving of God, have given themselves to serve Bacchus and Venus. Qui neglecto Superiors Culen Baccho indulgent; Veneri { que } ministrant: Who neglecting the serving of God, have given themselves to serve Bacchus and Venus.
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Hence one noteth, Gula delectationem non necessitatem querit; A gluttenous person eateth more for pleasure than necessity:
Hence one notes, Gula delectationem non necessitatem querit; A gluttonous person Eateth more for pleasure than necessity:
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So did this rich man, so did our first Parents, it was not through need or necessity, that they did eat of the forbidden tree,
So did this rich man, so did our First Parents, it was not through need or necessity, that they did eat of the forbidden tree,
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but through wantonness, pleasure, and idleness.
but through wantonness, pleasure, and idleness.
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Such is the strength of gluttony, that it is called, Blandus Daemon, dulce venenum, suave peccatum quam qui habet seipsum non habet, quam qui non haber, peccatum non habet, sed ipse totum est peccatum:
Such is the strength of gluttony, that it is called, Blandus Daemon, dulce venenum, suave peccatum quam qui habet seipsum non habet, quam qui non haber, peccatum non habet, sed ipse totum est peccatum:
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Gluttony is a flattering Devil, and pleasant sin, and a sweet Poyson, which whoso useth, hath not the use of himself, which whoso hath not, hath no sin,
Gluttony is a flattering devil, and pleasant since, and a sweet Poison, which whoso uses, hath not the use of himself, which whoso hath not, hath no since,
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for he is all sin it self. Besides, it hath an especial affect; for it doth, as Gregory saith, generate Lust.for he is all since it self. Beside, it hath an especial affect; for it does, as Gregory Says, generate Lust.
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Therefore it is well noted, that it is, Amissio temporis, naufragium castitatis, ruina corporis: the loss of time, the ship-wrack of honesty, and the ruine of the body.
Therefore it is well noted, that it is, Amissio Temporis, Shipwreck castitatis, ruina corporis: the loss of time, the shipwreck of honesty, and the ruin of the body.
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To be short, it was glutony that caused our parents to transgress: It was gluttony that caused Lot to commit incest:
To be short, it was gluttony that caused our Parents to transgress: It was gluttony that caused Lot to commit Incest:
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It was gluttony that caused Esau to sell his birth-right: It was gluttony and drunkenness that caused Nabal's death:
It was gluttony that caused Esau to fell his birthright: It was gluttony and Drunkenness that caused Nabal's death:
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It was glutony that lost Belthasar's Kingdom.
It was gluttony that lost Belthasar's Kingdom.
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Be not thou desirous of dainty Meats, saith Solomon, for he that loveth banquetting shall be poor, Be not thou desirous of dainty Meats, Says Solomon, for he that loves banqueting shall be poor,
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and he that delighteth in Wine, shall not be rich. Also, here I cannot but commend the temperate dyet of our well-fed Monks;and he that delights in Wine, shall not be rich. Also, Here I cannot but commend the temperate diet of our well-fed Monks;
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O Monachi, vestri stomachi sunt amphora Bacchi; Monks Bellies are Bacchus's Barrels: Like unto their Country-man Alpicius a Roman, famous for his gluttony.O Monachi, Yours stomachi sunt amphora Bacchi; Monks Bellies Are Bacchus's Barrels: Like unto their Countryman Alpicius a Roman, famous for his gluttony.
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The Righteous eat, and are satisfied, but the belly of the ungodly hath never enough, Prov. 13. There are therefore two kinds of eating;The Righteous eat, and Are satisfied, but the belly of the ungodly hath never enough, Curae 13. There Are Therefore two Kinds of eating;
dt j vvi, cc vbr vvn, cc-acp dt n1 pp-f dt j vhz av av-d, np1 crd pc-acp vbr av crd n2 pp-f vvg;
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Moderate, as that of John the Baptist;
Moderate, as that of John the Baptist;
j, c-acp d pp-f np1 dt n1;
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and that of Elias, David, and Daniel: Immoderate, as this of the Rich man, which fared deliciously.
and that of Elias, David, and daniel: Immoderate, as this of the Rich man, which fared deliciously.
cc d pp-f np1, np1, cc np1: j, c-acp d pp-f dt j n1, r-crq vvd av-j.
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And so let us a while leave this Rich man, and consider the second, which is the Life of the Begger.
And so let us a while leave this Rich man, and Consider the second, which is the Life of the Beggar.
cc av vvb pno12 dt n1 vvb d j n1, cc vvb dt ord, r-crq vbz dt n1 pp-f dt n1.
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There was also a certain Begger named Lazarus, &c. There was also a certain Beggar nam Lazarus, etc.
a-acp vbds av dt j n1 vvn np1, av
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Poor Lazarus! what lying at a Gate, and full of sores too? Would not this Rich man afford thee some out-house to lye in, to shroud thee from storms and tempests? no! would not his servants pity thee? no! would not his Children speak for thee? no! would not his wife intreat her husband for thee? no! hadst thou ever done them any wrong? no! but Lazarus, it may be thou art stout,
Poor Lazarus! what lying At a Gate, and full of sores too? Would not this Rich man afford thee Some outhouse to lie in, to shroud thee from storms and tempests? no! would not his Servants pity thee? no! would not his Children speak for thee? no! would not his wife entreat her husband for thee? no! Hadst thou ever done them any wrong? no! but Lazarus, it may be thou art stout,
j np1! r-crq vvg p-acp dt n1, cc j pp-f n2 av? vmd xx d j n1 vvi pno21 d n1 pc-acp vvi p-acp, pc-acp vvi pno21 p-acp n2 cc n2? uh vmd xx po31 n2 vvb pno21? uh vmd xx po31 n2 vvi p-acp pno21? uh vmd xx po31 n1 vvi po31 n1 p-acp pno21? uh vhd2 pns21 av vdn pno32 d vvi? uh p-acp np1, pn31 vmb vbi pns21 vb2r j,
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and oftentimes beggers will be chusers:
and oftentimes beggars will be choosers:
cc av n2 vmb vbi n2:
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thou perhaps wouldest have some great Alms, or some Copihold, some Farm of this Rich man? no! or thou wouldest have some delicate Meat? no! many dishes? no! or wouldest sit at the Table with his sons and servants? no, no! what is it then that thou dost desire? Nothing but crumbs to refresh my Soul;
thou perhaps Wouldst have Some great Alms, or Some Copihold, Some Farm of this Rich man? no! or thou Wouldst have Some delicate Meat? no! many Dishes? no! or Wouldst fit At the Table with his Sons and Servants? no, no! what is it then that thou dost desire? Nothing but crumbs to refresh my Soul;
pns21 av vmd2 vhi d j n2, cc d n1, d n1 pp-f d j n1? uh cc pns21 vmd2 vhi d j n1? uh d n2? uh cc vmd2 vvi p-acp dt n1 p-acp po31 n2 cc n2? uh-dx, uh q-crq vbz pn31 av cst pns21 vd2 vvi? pix p-acp n2 pc-acp vvi po11 n1;
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nothing but Crumbs to save my Life;
nothing but Crumbs to save my Life;
pix cc-acp n2 pc-acp vvi po11 n1;
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nothing but Crumbs, Crumbs, that fall from the Rich mans Table, I know that he fareth plentifully,
nothing but Crumbs, Crumbs, that fallen from the Rich men Table, I know that he fareth plentifully,
pix cc-acp n2, n2, cst vvb p-acp dt j ng1 n1, pns11 vvb cst pns31 vvz av-j,
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and that he may well spare them.
and that he may well spare them.
cc cst pns31 vmb av vvi pno32.
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What shall I say of the hardness of this truel rich mans heart? let me speak for Lazarus unto this rich man:
What shall I say of the hardness of this truel rich men heart? let me speak for Lazarus unto this rich man:
q-crq vmb pns11 vvi pp-f dt n1 pp-f d zz j n2 n1? vvb pno11 vvi p-acp np1 p-acp d j n1:
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yet I shall but asinam comere, get nothing of this hard fellow.
yet I shall but asinam comere, get nothing of this hard fellow.
av pns11 vmb p-acp fw-la fw-la, vvb pix pp-f d j n1.
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I have a Message unto thee, O thou rich man, from the great God of Heaven,
I have a Message unto thee, Oh thou rich man, from the great God of Heaven,
pns11 vhb dt n1 p-acp pno21, uh pns21 j n1, p-acp dt j n1 pp-f n1,
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and he doth desire thee that thou respect the Begger that lyeth at thy gate, pained with sores, pained with grief, and even starved through hunger;
and he does desire thee that thou respect the Beggar that lies At thy gate, pained with sores, pained with grief, and even starved through hunger;
cc pns31 vdz vvi pno21 cst pns21 vvb dt n1 cst vvz p-acp po21 n1, vvn p-acp n2, vvn p-acp n1, cc av vvn p-acp n1;
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and I beséech thee in Gods stead, that thou have pity on this Begger, as God shall have pity, mercy,
and I beseech thee in God's stead, that thou have pity on this Beggar, as God shall have pity, mercy,
cc pns11 vvb pno21 p-acp npg1 n1, cst pns21 vhi n1 p-acp d n1, c-acp np1 vmb vhi n1, n1,
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and compassion on thee, and look what thou layest out, it shall be payed thee again.
and compassion on thee, and look what thou layest out, it shall be paid thee again.
cc n1 p-acp pno21, cc vvb r-crq pns21 vv2 av, pn31 vmb vbi vvn pno21 av.
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But he answered, I warrant you he is some runnagate Rogue, and so long as he can be maintained by such easie means, he will never take any other trade upon him:
But he answered, I warrant you he is Some runagate Rogue, and so long as he can be maintained by such easy means, he will never take any other trade upon him:
p-acp pns31 vvd, pns11 vvb pn22 pns31 vbz d n1 n1, cc av av-j c-acp pns31 vmb vbi vvn p-acp d j n2, pns31 vmb av-x vvi d j-jn n1 p-acp pno31:
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nay, but good sir, let it please you only to behold this poor creature;
nay, but good sir, let it please you only to behold this poor creature;
uh-x, cc-acp j n1, vvb pn31 vvi pn22 av-j pc-acp vvi d j n1;
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which suppose it were granted, and he coming to the Gate where this wretched object lay, seeing him bewrayed with sores, betattered with Rags,
which suppose it were granted, and he coming to the Gate where this wretched Object lay, seeing him bewrayed with sores, betattered with Rags,
r-crq vvb pn31 vbdr vvn, cc pns31 vvg p-acp dt n1 c-crq d j n1 vvd, vvg pno31 vvn p-acp n2, vvn p-acp n2,
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and the dogs licking him, stoping his nose, with a squeamish face, and disdainful look, began to say unto him:
and the Dogs licking him, stoping his nose, with a squeamish face, and disdainful look, began to say unto him:
cc dt n2 vvg pno31, vvg po31 n1, p-acp dt j n1, cc j n1, vvd pc-acp vvi p-acp pno31:
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I see thou art some lewd fellow, that such miseries happen unto thee, and such plagues come upon thee, it is not for thy goodness,
I see thou art Some lewd fellow, that such misery's happen unto thee, and such plagues come upon thee, it is not for thy Goodness,
pns11 vvb pns21 vb2r d j n1, cst d n2 vvi p-acp pno21, cc d n2 vvb p-acp pno21, pn31 vbz xx p-acp po21 n1,
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or righteousness that these afflictions light on thee. But he replyed: O good Master some Comfort, good Master some relief;
or righteousness that these afflictions Light on thee. But he replied: Oh good Master Some Comfort, good Master Some relief;
cc n1 cst d n2 j p-acp pno21. p-acp pns31 vvd: uh j n1 d n1, j n1 d n1;
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good Master some crumbs to save my life, I shall dye else, and starve at your gate;
good Master Some crumbs to save my life, I shall die Else, and starve At your gate;
j n1 d n2 pc-acp vvi po11 n1, pns11 vmb vvi av, cc vvi p-acp po22 n1;
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good Master, I beseech you for Gods sake; I beseech you for Christs sake, take some pity, some compassion, some mercy on me.
good Master, I beseech you for God's sake; I beseech you for Christ sake, take Some pity, Some compassion, Some mercy on me.
j n1, pns11 vvb pn22 p-acp npg1 n1; pns11 vvb pn22 p-acp npg1 n1, vvb d n1, d n1, d n1 p-acp pno11.
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But he with an angry look, disdaining Lazarus, said:
But he with an angry look, disdaining Lazarus, said:
p-acp pns31 p-acp dt j n1, vvg np1, vvd:
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Away hence thou idle Rogue, not a Penny, not a Morsel, not a crumb of Bread;
Away hence thou idle Rogue, not a Penny, not a Morsel, not a crumb of Bred;
av av pns21 j n1, xx dt n1, xx dt n1, xx dt n1 pp-f n1;
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and so stoping his nose from the seent, and his ears from the cry of Lazarus, returned unto his Palace:
and so stoping his nose from the seent, and his ears from the cry of Lazarus, returned unto his Palace:
cc av vvg po31 n1 p-acp dt vvn, cc po31 n2 p-acp dt n1 pp-f np1, vvd p-acp po31 n1:
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And this poor man's Throat being dry with crying, his Heart fainted for want of comfort, his tongue cleaving to the roof of his mouth, being worn out with fastings and miseries, starved at the Rich mans Gate.
And this poor Man's Throat being dry with crying, his Heart fainted for want of Comfort, his tongue cleaving to the roof of his Mouth, being worn out with Fastings and misery's, starved At the Rich men Gate.
cc d j ng1 n1 vbg j p-acp vvg, po31 n1 vvd p-acp n1 pp-f n1, po31 n1 vvg p-acp dt n1 pp-f po31 n1, vbg vvn av p-acp n2-vvg cc n2, vvn p-acp dt j ng1 n1.
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Now must I speak for dead Lazarus, against this rich man. Nam si hi tacuissent, nonne lapides clamabunt:
Now must I speak for dead Lazarus, against this rich man. Nam si him tacuissent, nonne lapides clamabunt:
av vmb pns11 vvi p-acp j np1, p-acp d j n1. fw-la fw-mi uh fw-la, n1 fw-la fw-la:
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If I should hold my peace, the very stones would cry. If I should hold my peace, the very stones would cry.
cs pns11 vmd vvi po11 n1, dt j n2 vmd vvi.
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O thou rich miser, and more than cruel wretch, Lazarus is dead, he is dead at thy gate,
Oh thou rich miser, and more than cruel wretch, Lazarus is dead, he is dead At thy gate,
uh pns21 j n1, cc av-dc cs j n1, np1 vbz j, pns31 vbz j p-acp po21 n1,
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and his blood shall be upon thee, thou shewedst no mercy unto him, no mercy shall be shewed to thee, thou stopedst thy ears unto his cry, thou shalt cry and not be heard.
and his blood shall be upon thee, thou shewedst no mercy unto him, no mercy shall be showed to thee, thou stopedst thy ears unto his cry, thou shalt cry and not be herd.
cc po31 n1 vmb vbi p-acp pno21, pns21 vvd2 dx n1 p-acp pno31, dx n1 vmb vbi vvn p-acp pno21, pns21 vvd2 po21 n2 p-acp po31 n1, pns21 vm2 vvi cc xx vbi vvn.
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It is inhumane wickedness to have no compassion on distressed Lazarus, but most of all to let him starve at thy gate for want of food:
It is inhumane wickedness to have no compassion on distressed Lazarus, but most of all to let him starve At thy gate for want of food:
pn31 vbz j n1 pc-acp vhi dx n1 p-acp j-vvn np1, p-acp ds pp-f d pc-acp vvi pno31 vvi p-acp po21 n1 p-acp n1 pp-f n1:
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what did he desire of thee but only crumbs to save his life? Is it not a small thing, I pray thee, that thou having abundance of meat, should see him starve for bread? that thou flourishing in purple and silk, would see Lazarus lye in rags, that thou séeing even thy dogs have pity on him, thou wouldst have no pity upon him thy self? What eyes hadst thou that wouldst not see his Sores? What ears hadst thou, that thou wouldst not hear his cry? What hands hadst thou, that would not be stretched out to give? What heart hadst thou, that would not melt in thy Body? What soul hadst thou, that would not pity his silly soul, this wretched Body, poor Lazarus? If the stones could speak, they would cry fie upon thee:
what did he desire of thee but only crumbs to save his life? Is it not a small thing, I pray thee, that thou having abundance of meat, should see him starve for bred? that thou flourishing in purple and silk, would see Lazarus lie in rags, that thou seeing even thy Dogs have pity on him, thou Wouldst have no pity upon him thy self? What eyes Hadst thou that Wouldst not see his Sores? What ears Hadst thou, that thou Wouldst not hear his cry? What hands Hadst thou, that would not be stretched out to give? What heart Hadst thou, that would not melt in thy Body? What soul Hadst thou, that would not pity his silly soul, this wretched Body, poor Lazarus? If the stones could speak, they would cry fie upon thee:
r-crq vdd pns31 vvi pp-f pno21 p-acp j n2 pc-acp vvi po31 n1? vbz pn31 xx dt j n1, pns11 vvb pno21, cst pns21 vhg n1 pp-f n1, vmd vvi pno31 vvi p-acp n1? cst pns21 j-vvg p-acp j-jn cc n1, vmd vvi np1 vvb p-acp n2, cst pns21 vvg av po21 n2 vhb n1 p-acp pno31, pns21 vmd2 vhi dx n1 p-acp pno31 po21 n1? q-crq n2 vhd2 pns21 cst vmd2 xx vvi po31 n2? q-crq n2 vhd2 pns21, cst pns21 vmd2 xx vvi po31 n1? q-crq n2 vhd2 pns21, cst vmd xx vbi vvn av pc-acp vvi? q-crq n1 vhd2 pns21, cst vmd xx vvi p-acp po21 n1? q-crq n1 vhd2 pns21, cst vmd xx vvi po31 j n1, d j n1, j np1? cs dt n2 vmd vvi, pns32 vmd vvi uh p-acp pno21:
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If thy Gods could speak, they would condemn thee of unmercifulness:
If thy God's could speak, they would condemn thee of unmercifulness:
cs po21 n2 vmd vvi, pns32 vmd vvi pno21 pp-f n1:
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If dead Lazarus were here, his Sores would bleed afresh before thy face, and cry in thine ears, that thou art guilty, guilty of his blood,
If dead Lazarus were Here, his Sores would bleed afresh before thy face, and cry in thine ears, that thou art guilty, guilty of his blood,
cs j np1 vbdr av, po31 n2 vmd vvi av p-acp po21 n1, cc vvb p-acp po21 n2, cst pns21 vb2r j, j pp-f po31 n1,
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and that thy sin is more than can be pardoned.
and that thy since is more than can be pardoned.
cc cst po21 n1 vbz dc cs vmb vbi vvn.
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Why should I not tell thee the Portion that is prepared for thee? This shall be thy Portion to drink:
Why should I not tell thee the Portion that is prepared for thee? This shall be thy Portion to drink:
q-crq vmd pns11 xx vvi pno21 dt n1 cst vbz vvn p-acp pno21? d vmb vbi po21 n1 pc-acp vvi:
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Let thy days be few, and let another take thine office; let thy children be fatherless, and thy wife a widow;
Let thy days be few, and let Another take thine office; let thy children be fatherless, and thy wife a widow;
vvb po21 n2 vbb d, cc vvb j-jn vvb po21 n1; vvb po21 n2 vbb j, cc po21 n1 dt n1;
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let thy children be vagabonds and beg their Bread, let them seek it also out of desolate places;
let thy children be vagabonds and beg their Bred, let them seek it also out of desolate places;
vvb po21 n2 vbb n2 cc vvi po32 n1, vvb pno32 vvi pn31 av av pp-f j n2;
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let the Extortioner consume all that thou hast, and let the Stranger spoil thy Labour:
let the Extortioner consume all that thou hast, and let the Stranger spoil thy Labour:
vvb dt n1 vvb d cst pns21 vh2, cc vvb dt n1 vvb po21 n1:
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Let there be no man to pity thee, nor to have Compassion on thy fatherless Children:
Let there be no man to pity thee, nor to have Compassion on thy fatherless Children:
vvb pc-acp vbi dx n1 pc-acp vvi pno21, ccx pc-acp vhi n1 p-acp po21 j n2:
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Let thy Memorial be clean forgotten, and in the next Generation, let thy name be clean put out:
Let thy Memorial be clean forgotten, and in the next Generation, let thy name be clean put out:
vvb po21 n-jn vbb j vvn, cc p-acp dt ord n1, vvb po21 n1 vbi av-j vvn av:
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Let him be an accursed example to all the world; let him be cursed in the City, and cursed in the field;
Let him be an accursed Exampl to all the world; let him be cursed in the city, and cursed in the field;
vvb pno31 vbi dt j-vvn n1 p-acp d dt n1; vvb pno31 vbi vvn p-acp dt n1, cc vvd p-acp dt n1;
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let him be cursed when he goeth out, and when he cometh in: let him be cursed when he lyeth down, and when he riseth up;
let him be cursed when he Goes out, and when he comes in: let him be cursed when he lies down, and when he Riseth up;
vvb pno31 vbi vvn c-crq pns31 vvz av, cc c-crq pns31 vvz p-acp: vvb pno31 vbi vvn c-crq pns31 vvz a-acp, cc c-crq pns31 vvz a-acp;
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let all Creatures, and the Creator himself forsake him, Angels reject him, Heavens frown at him, Earth open thy mouth, Hell receive him, Spirits tear him, Devils torment him, let no mercy be shewed unto him, that shewed no mercy.
let all Creatures, and the Creator himself forsake him, Angels reject him, Heavens frown At him, Earth open thy Mouth, Hell receive him, Spirits tear him, Devils torment him, let no mercy be showed unto him, that showed no mercy.
vvb d n2, cc dt n1 px31 vvi pno31, n2 vvb pno31, n2 vvb p-acp pno31, n1 vvb po21 n1, n1 vvb pno31, n2 vvb pno31, n2 vvb pno31, vvb dx n1 vbb vvn p-acp pno31, cst vvd dx n1.
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Thus shall the miseries of Lazarus be revenged by the just plagues that shall justly fall upon the rich mans head.
Thus shall the misery's of Lazarus be revenged by the just plagues that shall justly fallen upon the rich men head.
av vmb dt n2 pp-f np1 vbi vvn p-acp dt j n2 cst vmb av-j vvi p-acp dt j ng1 n1.
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But here let us first observe the little or no whit of mercy that the Children of this world shew to the Godly in this life,
But Here let us First observe the little or no whit of mercy that the Children of this world show to the Godly in this life,
p-acp av vvb pno12 ord vvi dt j cc dx n1 pp-f n1 cst dt n2 pp-f d n1 vvi p-acp dt j p-acp d n1,
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how basely they use them, and unmercifully respect them:
how basely they use them, and unmercifully respect them:
c-crq av-j pns32 vvb pno32, cc av-j vvi pno32:
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They gaped on me with their mouths, as it had been a roaring Lyon, they stood staring upon me, saying, fie upon thee, fie upon thee, we saw it with our eyes:
They gaped on me with their mouths, as it had been a roaring lion, they stood staring upon me, saying, fie upon thee, fie upon thee, we saw it with our eyes:
pns32 vvd p-acp pno11 p-acp po32 n2, c-acp pn31 vhd vbn dt j-vvg n1, pns32 vvd vvg p-acp pno11, vvg, uh p-acp pno21, uh p-acp pno21, pns12 vvd pn31 p-acp po12 n2:
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so did this rich man stare upon poor Lazarus, crying, fie upon thee, loathsom forsaken object:
so did this rich man stare upon poor Lazarus, crying, fie upon thee, loathsome forsaken Object:
av vdd d j n1 vvi p-acp j np1, vvg, uh p-acp pno21, j j-vvn n1:
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Therefore here we see, that there was in him, Triplex peccatum nefas in Deum, malicia in proximum scelu in scipsum:
Therefore Here we see, that there was in him, Triplex peccatum nefas in God, Malicia in Proximum scelu in scipsum:
av av pns12 vvb, cst a-acp vbds p-acp pno31, fw-la fw-la fw-la p-acp fw-la, fw-la p-acp fw-la fw-la p-acp fw-la:
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Impiety towards God, cruelty toward Lazarus, and vengeance against himself: Impiety towards God, cruelty towards Lazarus, and vengeance against himself:
n1 p-acp np1, n1 p-acp np1, cc n1 p-acp px31:
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And the little Mercy that Bloody-minded Herod shewed to the Innocents, sufficiently proves this place, whereupon St. Gregory thus applyeth:
And the little Mercy that Bloody-minded Herod showed to the Innocents, sufficiently Proves this place, whereupon Saint Gregory thus Applieth:
cc dt j n1 cst j np1 vvd p-acp dt n2-jn, av-j vvz d n1, c-crq n1 np1 av vvz:
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Quare horrendum, &c. Why should that horrible decree, that cruel Edict proceed out from Herod, that the young Innocents should be slain? Why should none but Herod, that Sycophant, that blood-sucker be appointed to act this Cruel, this Woful, this more than unnatural Tragedy? What harm had they done him? what ill thought against him was imagined by them? What occasion of murder was offered by them? What Injury or Wrong was pretended against him, that the City of Rhama should for no cause be filled with Butchers, that should murther the Innocents, and destroy new born Babes;Quare horrendum, etc. Why should that horrible Decree, that cruel Edict proceed out from Herod, that the young Innocents should be slave? Why should none but Herod, that Sycophant, that bloodsucker be appointed to act this Cruel, this Woeful, this more than unnatural Tragedy? What harm had they done him? what ill Thought against him was imagined by them? What occasion of murder was offered by them? What Injury or Wrong was pretended against him, that the city of Rama should for no cause be filled with Butchers, that should murder the Innocents, and destroy new born Babes;
fw-la fw-la, av q-crq vmd d j n1, cst j n1 vvb av p-acp np1, cst dt j n2-jn vmd vbi vvn? q-crq vmd pi cc-acp np1, cst n1, cst n1 vbi vvn pc-acp vvi d j, d j, d dc cs j n1? q-crq n1 vhd pns32 vdn pno31? r-crq av-jn vvd p-acp pno31 vbds vvn p-acp pno32? q-crq n1 pp-f n1 vbds vvn p-acp pno32? q-crq n1 cc n-jn vbds vvn p-acp pno31, cst dt n1 pp-f np1 vmd p-acp dx n1 vbi vvn p-acp n2, cst vmd vvi dt n2-jn, cc vvi j j-vvn n2;
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In Rhama there was a voice heard, Iamentation, weeping, and great mourning. In Rama there was a voice herd, Lamentation, weeping, and great mourning.
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Who can with Tongue declare the miseries and calamities in the town, that there should be such a lamentation, such a weeping consent of Children, of Mothers, Fathers,
Who can with Tongue declare the misery's and calamities in the town, that there should be such a lamentation, such a weeping consent of Children, of Mother's, Father's,
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and Kindred, miserably crying out to the merciless Murtherers, to save their lives:
and Kindred, miserably crying out to the merciless Murderers, to save their lives:
cc n1, av-j vvg av p-acp dt j n2, pc-acp vvi po32 n2:
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who can deplore the many and sundry faces, manners, innocent smiling looks of these pretty babes, on their fatal Executioners? that the poor infant so soon as it was born and cleaved to the breast, should receive a deadly wound thorow his bowels? and the woful Mother offering the child a dug, was constrained to seek her infants blood in the dust;
who can deplore the many and sundry faces, manners, innocent smiling looks of these pretty babes, on their fatal Executioners? that the poor infant so soon as it was born and cleaved to the breast, should receive a deadly wound thorough his bowels? and the woeful Mother offering the child a dug, was constrained to seek her Infants blood in the dust;
r-crq vmb vvi dt d cc j n2, n2, j-jn j-vvg n2 pp-f d j n2, p-acp po32 j n2? cst dt j n1 av av c-acp pn31 vbds vvn cc j p-acp dt n1, vmd vvi dt j n1 p-acp po31 n2? cc dt j n1 vvg dt n1 dt n1, vbds vvn pc-acp vvi po31 ng1 n1 p-acp dt n1;
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yea, and oftentimes the cruel slaves for hast, with a sword, carelesly murthered Mother and Infant together.
yea, and oftentimes the cruel slaves for haste, with a sword, carelessly murdered Mother and Infant together.
uh, cc av dt j n2 p-acp n1, p-acp dt n1, av-j vvn n1 cc n1 av.
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We cannot without Tears rightly consider these things:
We cannot without Tears rightly Consider these things:
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Neither was this capital sentence of Herod only against Infants that were but one year old,
Neither was this capital sentence of Herod only against Infants that were but one year old,
av-dx vbds d j n1 pp-f np1 av-j p-acp n2 cst vbdr p-acp crd n1 j,
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but if any had lived to the Age of 2 y. that they also should be slain.
but if any had lived to the Age of 2 y. that they also should be slave.
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Here is painted out most plainly the manner & savage dealing of the wicked world towards the Children of God,
Here is painted out most plainly the manner & savage dealing of the wicked world towards the Children of God,
av vbz vvn av av-ds av-j dt n1 cc j-jn n-vvg pp-f dt j n1 p-acp dt n2 pp-f np1,
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how unmercifully they do use them, like as Cain used Abel, and Achab dealth with Naboth, or as the rich man dealt with Lazarus. But here let the ungodly merciless learn, that they that shew no mercy to poor Lazarus in this world, shall find but little in that to come.
how unmercifully they do use them, like as Cain used Abel, and Ahab deals with Naboth, or as the rich man dealt with Lazarus. But Here let the ungodly merciless Learn, that they that show no mercy to poor Lazarus in this world, shall find but little in that to come.
c-crq av-j pns32 vdb vvi pno32, av-j c-acp np1 vvn np1, cc np1 vvz p-acp np1, cc p-acp dt j n1 vvn p-acp np1. p-acp av vvb dt j j vvi, cst pns32 cst vvb dx n1 p-acp j np1 p-acp d n1, vmb vvi p-acp j p-acp d pc-acp vvi.
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And let Lazarus learn also, since his miseries are so great and so many in this life, to look for a better in that life, where there is no such cruel dealing.
And let Lazarus Learn also, since his misery's Are so great and so many in this life, to look for a better in that life, where there is no such cruel dealing.
cc vvb np1 vvb av, c-acp po31 n2 vbr av j cc av d p-acp d n1, pc-acp vvi p-acp dt jc p-acp d n1, c-crq pc-acp vbz dx d j n-vvg.
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Let us then with Stella loath this world, for Impossibile est in hoc mundo esse & non timere,
Let us then with Stella loath this world, for Impossibile est in hoc mundo esse & non timere,
vvb pno12 av p-acp np1 j d n1, c-acp fw-la fw-la p-acp fw-la fw-la fw-la cc fw-la fw-la,
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& non dolere, & non laborare, & non periclitari:
& non Dolere, & non laborare, & non periclitari:
cc fw-la fw-la, cc fw-la fw-la, cc fw-la fw-la:
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We cannot possibly live in the world without fear, danger, sorrow, pain, miseries, and such-like as Lazarus felt. We cannot possibly live in the world without Fear, danger, sorrow, pain, misery's, and suchlike as Lazarus felt.
pns12 vmbx av-j vvi p-acp dt n1 p-acp n1, n1, n1, n1, n2, cc j c-acp np1 vvd.
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Secondly, In the life of Lazarus I noted how he lived, to wit, miserably, and full of sores, and yet this rich man would not pity him.
Secondly, In the life of Lazarus I noted how he lived, to wit, miserably, and full of sores, and yet this rich man would not pity him.
ord, p-acp dt n1 pp-f np1 pns11 vvd c-crq pns31 vvd, p-acp n1, av-j, cc j pp-f n2, cc av d j n1 vmd xx vvi pno31.
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Christ could not of his mercy but eure the Leper, when he saw him full of sores and leprosie,
christ could not of his mercy but eure the Leper, when he saw him full of sores and leprosy,
np1 vmd xx pp-f po31 n1 cc-acp fw-ge dt n1, c-crq pns31 vvd pno31 j pp-f n2 cc n1,
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and Elisha could not but out of humanity teach Naaman the Assyrian to wash himself in Jordan, that he might be whole;
and Elisha could not but out of humanity teach Naaman the assyrian to wash himself in Jordan, that he might be Whole;
cc np1 vmd xx cc-acp av pp-f n1 vvb np1 dt jp pc-acp vvi px31 p-acp np1, cst pns31 vmd vbi j-jn;
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but this rich man would not help the poor Begger, neither by his counsel, purse, table,
but this rich man would not help the poor Beggar, neither by his counsel, purse, table,
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or crumbs, but let him alone to pining misery at his gate.
or crumbs, but let him alone to pining misery At his gate.
cc n2, cc-acp vvb pno31 av-j p-acp j-vvg n1 p-acp po31 n1.
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Here we note in the person of Lazarus, the great miseries and afflictions that the Church of God doth endure in this world.
Here we note in the person of Lazarus, the great misery's and afflictions that the Church of God does endure in this world.
av pns12 vvb p-acp dt n1 pp-f np1, dt j n2 cc n2 cst dt n1 pp-f np1 vdz vvi p-acp d n1.
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Great are the troubles of the Righteous, saith David; not small, or few, but great and many, Psal. 34. Again, He will throughly purge his floor; Great Are the Troubles of the Righteous, Says David; not small, or few, but great and many, Psalm 34. Again, He will thoroughly purge his floor;
j vbr dt n2 pp-f dt j, vvz np1; xx j, cc d, cc-acp j cc d, np1 crd av, pns31 vmb av-j vvi po31 n1;
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not slightly, nor by halfs, but thorowly, Mat. 3. And he will search Jerusalem with candle-light, lest he should over-slip any wickedness therein.
not slightly, nor by halfs, but thoroughly, Mathew 3. And he will search Jerusalem with candlelight, lest he should overslip any wickedness therein.
xx av-j, ccx p-acp n2-jn, cc-acp av-j, np1 crd cc pns31 vmb vvi np1 p-acp n1, cs pns31 vmd j d n1 av.
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So that as S. Bernard saith, Iasordibus genetamur, in tenebris conversamur, in doloribus parimur:
So that as S. Bernard Says, Iasordibus genetamur, in tenebris conversamur, in doloribus parimur:
av cst p-acp n1 np1 vvz, fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la:
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We are begotten in uncleanness, we are nourished in darkness, and brought into this World with bitterness.
We Are begotten in uncleanness, we Are nourished in darkness, and brought into this World with bitterness.
pns12 vbr vvn p-acp n1, pns12 vbr vvn p-acp n1, cc vvd p-acp d n1 p-acp n1.
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Triplices enim sunt dolores scilicet orbis mundi & inferni: there are three kind of sorrows; the sorrows of the heart, the sorrows of the world, and the pains of hell.
Triplices enim sunt Dolores scilicet Orbis mundi & inferni: there Are three kind of sorrows; the sorrows of the heart, the sorrows of the world, and the pains of hell.
fw-la fw-la fw-la fw-la fw-la fw-la fw-la cc fw-la: pc-acp vbr crd j pp-f n2; dt n2 pp-f dt n1, dt n2 pp-f dt n1, cc dt n2 pp-f n1.
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Prima sunt ex natura, secundi ex necessitate tortii pro equitate: We sorrow in heart by nature, we sorrow in this world of necessity. Prima sunt ex Nature, secundi ex necessitate tortii Pro equitate: We sorrow in heart by nature, we sorrow in this world of necessity.
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The third shall happen to the rich man in Hell of equity, when he shall confess himself to be justly plagued.
The third shall happen to the rich man in Hell of equity, when he shall confess himself to be justly plagued.
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And further to prove this Plague, we have many examples in the Scripture, but that well-known one of Job may not be omitted, whose miseries were more than many, and intollerable:
And further to prove this Plague, we have many Examples in the Scripture, but that wellknown one of Job may not be omitted, whose misery's were more than many, and intolerable:
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As first, he being a just man, and one that feared God, to be thus plagued:
As First, he being a just man, and one that feared God, to be thus plagued:
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for when one Messenger was relating tragical news to him, there came another on the neck of him,
for when one Messenger was relating tragical news to him, there Come Another on the neck of him,
c-acp c-crq crd n1 vbds vvg j n1 p-acp pno31, a-acp vvd j-jn p-acp dt n1 pp-f pno31,
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like the waves of the Sea; while he was yet speaking, there came another; while the other was yet speaking, there came another;
like the waves of the Sea; while he was yet speaking, there Come Another; while the other was yet speaking, there Come Another;
av-j dt n2 pp-f dt n1; cs pns31 vbds av vvg, a-acp vvd j-jn; cs dt n-jn vbds av vvg, a-acp vvd j-jn;
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yet this good man had not so much as an hours respite to breath, or to receive comfort and consolation by any means:
yet this good man had not so much as an hours respite to breath, or to receive Comfort and consolation by any means:
av d j n1 vhd xx av av-d c-acp dt ng1 n1 pc-acp vvi, cc pc-acp vvi n1 cc n1 p-acp d n2:
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His goods were lost, his body plagued, his servants slain, his sons were dead, and no creature left to comfort him,
His goods were lost, his body plagued, his Servants slave, his Sons were dead, and no creature left to Comfort him,
po31 n2-j vbdr vvn, po31 n1 vvn, po31 n2 vvn, po31 n2 vbdr j, cc dx n1 vvd pc-acp vvi pno31,
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but only a froward wife to grieve and vex his heart. Miscria est copia tribulationis, & inopia consolationis, quando multifarie quis patitur; & a nemine relevatur;
but only a froward wife to grieve and vex his heart. Miscria est copia tribulationis, & Inopia consolationis, quando multifarie quis patitur; & a Nemine relevatur;
cc-acp av-j dt j n1 pc-acp vvi cc vvi po31 n1. fw-fr fw-la fw-la fw-la, cc fw-la fw-la, fw-la fw-la fw-la fw-la; cc dt j fw-la;
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Misery is then a Sea of Tribulation, and scarce a drop of Consolation, when a man is oppressed many ways, and relieved by no means. Misery is then a Sea of Tribulation, and scarce a drop of Consolation, when a man is oppressed many ways, and relieved by no means.
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For further Proof hereof, add hereunto the Miseries and Affliction of that Blessed Saint the Virgin Mary, the Mother of Christ;
For further Proof hereof, add hereunto the Misery's and Affliction of that Blessed Saint the Virgae Marry, the Mother of christ;
p-acp jc n1 av, vvb av dt ng1 cc n1 pp-f cst j-vvn n1 dt n1 uh, dt n1 pp-f np1;
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for so soon as her Eye-pleasing Babe was born, her Troubles with his were intangled.
for so soon as her Eye-pleasing Babe was born, her Troubles with his were entangled.
p-acp av av c-acp po31 j n1 vbds vvn, pno31 vvz p-acp png31 vbdr vvn.
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First she was constrained through Herod 's Cruelty to flye from Bethlem, into the Land of Aegypt, to the Land of Israel from thence, from the Land of Israel to the parts of Galilee, from thence to the City of Nazareth: Thus the holy Mother, with her more than holy Son, was compelled to flye for fear of their Lives,
First she was constrained through Herod is Cruelty to fly from Bethlehem, into the Land of Egypt, to the Land of Israel from thence, from the Land of Israel to the parts of Galilee, from thence to the city of Nazareth: Thus the holy Mother, with her more than holy Son, was compelled to fly for Fear of their Lives,
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and to take their Dyet and Lodging where they could find it.
and to take their Diet and Lodging where they could find it.
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The Foxes have holes, and the birds of the air have nests, but the Son of Man hath not whereon to rest his head, Mat. 8. From the hour of his birth,The Foxes have holes, and the Birds of the air have nests, but the Son of Man hath not whereon to rest his head, Mathew 8. From the hour of his birth,
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until he was twelve years old, she never slept, but in fear of her life and her Son too, being both hated of the Red Dragon,
until he was twelve Years old, she never slept, but in Fear of her life and her Son too, being both hated of the Read Dragon,
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and persecuted by Herod, and the World. He came unto his own, and his own received him not.
and persecuted by Herod, and the World. He Come unto his own, and his own received him not.
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But when her Son came to thirty years of age, O I cannot express nor speak her griefs, for grief!
But when her Son Come to thirty Years of age, Oh I cannot express nor speak her griefs, for grief!
p-acp c-crq po31 n1 vvd p-acp crd n2 pp-f n1, uh pns11 vmbx vvi ccx vvi po31 n2, p-acp n1!
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when as she saw him betrayed and given into the hands of Wicked Men, when as she saw him haled and pulled from pillar to post,
when as she saw him betrayed and given into the hands of Wicked Men, when as she saw him haled and pulled from pillar to post,
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when as she saw him sent from Anas to Caiphas, from Caiphas to Pontius Pilat, to be unjustly condemned;
when as she saw him sent from Anas to Caiaphas, from Caiaphas to Pontius Pilat, to be unjustly condemned;
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when as she heard that fatal Sentence of Iudgement proceed from Pilate and the Iews, Crucifige; when as she saw her Son stript of his Coat, and beat with Rods;
when as she herd that fatal Sentence of Judgement proceed from Pilate and the Iews, Crucifige; when as she saw her Son stripped of his Coat, and beatrice with Rods;
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when as she saw his head crown'd with sharp thorns, that pure red blood trickled down on his sacred face;
when as she saw his head crowned with sharp thorns, that pure read blood trickled down on his sacred face;
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when as she saw him led to execution; when as she saw him hoist upon the Cross to suffer death before her face;
when as she saw him led to execution; when as she saw him hoist upon the Cross to suffer death before her face;
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O how she wept and wrung her hands, when as she saw his hands spread abroad and nailed to the Cross;
Oh how she wept and wrung her hands, when as she saw his hands spread abroad and nailed to the Cross;
uh c-crq pns31 vvd cc vvd po31 n2, c-crq c-acp pns31 vvd po31 n2 vvd av cc vvn p-acp dt n1;
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Oh how she bedewed her pleasant lovely Cheeks with bitter brinish Tears; when she saw his Side pierced with a Spear, that blood and water issued out,
O how she bedewed her pleasant lovely Cheeks with bitter brinish Tears; when she saw his Side pierced with a Spear, that blood and water issued out,
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as out of a Rock? Oh she cryed out, O ye that pass by, O ye that stand by the Cross;
as out of a Rock? O she cried out, Oh you that pass by, Oh you that stand by the Cross;
c-acp av pp-f dt n1? uh pns31 vvd av, uh pn22 cst vvb p-acp, uh pn22 cst vvb p-acp dt n1;
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have ye no respect of my Son? When as she saw him bow his head, O how she beat her breast,
have you no respect of my Son? When as she saw him bow his head, Oh how she beatrice her breast,
vhb pn22 dx n1 pp-f po11 n1? c-crq c-acp pns31 vvd pno31 vvi po31 n1, uh c-crq pns31 vvd po31 n1,
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when as he gave up the Ghost! Oh how her Heart melted within her! Who can with unworthy Words declare the Misery of this Worthy Saint?
when as he gave up the Ghost! O how her Heart melted within her! Who can with unworthy Words declare the Misery of this Worthy Saint?
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The Adamant-stone is dissolved in Blood;
The Adamant-stone is dissolved in Blood;
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and let either the Miseries of Mary, or the blood of Iesus Christ mollifie our stony hearts,
and let either the Misery's of Marry, or the blood of Iesus christ mollify our stony hearts,
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and cause our eyes to run over with streams of tears.
and cause our eyes to run over with streams of tears.
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O that my head were a well of water, and mine Eyes a Fountain of Tears, that I might weep for the miseries that the Saints of God, Oh that my head were a well of water, and mine Eyes a Fountain of Tears, that I might weep for the misery's that the Saints of God,
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and Martyrs of Jesus Christ have suffered in this Life: and Martyrs of jesus christ have suffered in this Life:
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But what counsel shall I give in misery? Truly to learn Patience, which is defined thus:
But what counsel shall I give in misery? Truly to Learn Patience, which is defined thus:
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Patientia est obedire Deo in tole; randis adversis, sed ita, tamen ut non Deo irascamur, nec aliquid contra mandata facimus: Patientia est Obedire God in tole; randis adversis, sed ita, tamen ut non God irascamur, nec Aliquid contra Commandments facimus:
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Patience is a vertue that teacheth us to obey God in our miseries;
Patience is a virtue that Teaches us to obey God in our misery's;
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but so that we be not anngry with him, nor rashly charge God, nor do any thing against the Will of God,
but so that we be not anngry with him, nor rashly charge God, nor do any thing against the Will of God,
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but patiently bear what his pleasure is to inflict upon us. but patiently bear what his pleasure is to inflict upon us.
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I do conclude this point with the Psalmographer: The patient abiding of the poor, shall not perish for ever, Psal. 9.18.
I do conclude this point with the Psalmographer: The patient abiding of the poor, shall not perish for ever, Psalm 9.18.
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Thirdly, In the life of the Begger we noted what he desired in this life, crumbs, desired to be refreshed with the crumbs that fell from the Rich mans Table.
Thirdly, In the life of the Beggar we noted what he desired in this life, crumbs, desired to be refreshed with the crumbs that fell from the Rich men Table.
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Out of these words I do observe that the Godly do desire no great matters in this Life, they thirst not after honour & promotion,
Out of these words I do observe that the Godly do desire no great matters in this Life, they thirst not After honour & promotion,
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but if they have wherewith to serve their present necessities, therewith to be content: Habeus victum & vestitutum, saith our Saviour Christ;
but if they have wherewith to serve their present necessities, therewith to be content: Habeus victum & vestitutum, Says our Saviour christ;
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Having Food and Apparel, be therewith content. Having Food and Apparel, be therewith content.
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But the rich man he must fare Delicately, and fat himself for the slaughter, Gulosus habet cor in ventre, lascivus in libidien, cupidus in lucro:
But the rich man he must fare Delicately, and fat himself for the slaughter, Gulosus habet cor in ventre, lascivus in libidien, cupidus in lucro:
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The Gluttons heart is on his belly, the wantons heart is on his lust, and the covetous mans heart is in his Chest: The Gluttons heart is on his belly, the wantons heart is on his lust, and the covetous men heart is in his Chest:
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But here, since Lazarus doth request but Crumbs, let us yield to his Request, and let us learn to be merciful, Misericordia dolor ex est alterius concepta miseria, & ad succurrendum purpensio;
But Here, since Lazarus does request but Crumbs, let us yield to his Request, and let us Learn to be merciful, Misericordia dolour ex est alterius concepta Miseria, & ad succurrendum purpensio;
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Mercy is a kind of grief that cometh by thinking on other Mens Miseries, and willing to shew comfort: Mercy is a kind of grief that comes by thinking on other Men's Misery's, and willing to show Comfort:
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Hence the word is derived, Misericordia quasi miserum cordans: Mercy, because it procureth sorrow of heart to think on Miseries.
Hence the word is derived, Misericordia quasi miserum cordans: Mercy, Because it procureth sorrow of heart to think on Misery's.
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Or, Misericordia quasi mittens seorsum rigorem cordis; Mercy, because it striketh an extream cold to the heart:
Or, Misericordia quasi mittens seorsum rigorem Cordis; Mercy, Because it striketh an extreme cold to the heart:
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Or as some will have it, Misericordia quasi mira suavitate rigans corda:
Or as Some will have it, Misericordia quasi mira suavitate rigans Corda:
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Mercy, because it poureth a wonderful sweetness on the heart of him that receiveth comfort by some mans mercy. Mercy, Because it pours a wondered sweetness on the heart of him that receives Comfort by Some men mercy.
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O how pleasant would this merry have been!
Oh how pleasant would this merry have been!
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Oh how sweet would crumbs have been unto the heart and soul of Lazarus, if he could have had them!
O how sweet would crumbs have been unto the heart and soul of Lazarus, if he could have had them!
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But there is, Triplex misericordia propria paterna fraterna; Prima ad seipsum, secunda patris ad filium, tertia ad proximum: Mercy is threefold;
But there is, Triplex misericordia propria paterna fraterna; Prima ad seipsum, Secunda patris ad Son, tertia ad Proximum: Mercy is threefold;
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there is a proper Mercy, a Fatherly Mercy, and a brotherly Mercy. The first belongeth unto our selves, the second is from the father unto the son,there is a proper Mercy, a Fatherly Mercy, and a brotherly Mercy. The First belongeth unto our selves, the second is from the father unto the son,
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& the third is from our selves to our neighbours, from each one to other:
& the third is from our selves to our neighbours, from each one to other:
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Concerning the first, David saith, So long as thou doest good unto thy self, Men will speak well of thee.
Concerning the First, David Says, So long as thou dost good unto thy self, Men will speak well of thee.
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Of the second we read, The Father seeing his Son a far off, ran on him,
Of the second we read, The Father seeing his Son a Far off, ran on him,
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and kissed him, Luke 15. Of the third we read of the mercy of the Samaritan, which he shewed unto him that fell among Thieves.and kissed him, Lycia 15. Of the third we read of the mercy of the Samaritan, which he showed unto him that fell among Thieves.
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Then have mercy on Lazarus, which is in distress;
Then have mercy on Lazarus, which is in distress;
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let us not like the Levite pass by Lazarus that lyeth wounded, and more than half dead:
let us not like the Levite pass by Lazarus that lies wounded, and more than half dead:
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Have mercy I say, on Lazarus, which is a member of Christ; have mercy on Lazarus, and God shall have mercy on thee;
Have mercy I say, on Lazarus, which is a member of christ; have mercy on Lazarus, and God shall have mercy on thee;
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Blessed be the merciful, for they shall obtain mercy. And so set us consider the fourth part, in the life of the Begger;Blessed be the merciful, for they shall obtain mercy. And so Set us Consider the fourth part, in the life of the Beggar;
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Who shewed this Begger merey? Not the rich man, but his dogs. The dogs came and licked his sores:
Who showed this Beggar Mercy? Not the rich man, but his Dogs. The Dogs Come and licked his sores:
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The rich mans Dogs by licking Lazarus, taught their Master to have mercy on him; but he would not, therefore he had worse than a dogish nature, and cruel heart.
The rich men Dogs by licking Lazarus, taught their Master to have mercy on him; but he would not, Therefore he had Worse than a dogish nature, and cruel heart.
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But here first we note Gods Providence towards his Children; he will have them comforted and fed, though by dumb and only sensible creatures:
But Here First we note God's Providence towards his Children; he will have them comforted and fed, though by dumb and only sensible creatures:
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So the dogs here came and licked Lazarus sores.
So the Dogs Here Come and licked Lazarus sores.
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So Elias was fed by Ravens to save his life, King, 19.4. And thou shalt drink of the River,
So Elias was fed by Ravens to save his life, King, 19.4. And thou shalt drink of the River,
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and I have commanded the Ravens to feed thee there. This I say, is done by Gods Pro• ence;and I have commanded the Ravens to feed thee there. This I say, is done by God's Pro• ence;
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therefore what tender care, and careful respect God hath over his Children here we see. The mercy of God is threefold:
Therefore what tender care, and careful respect God hath over his Children Here we see. The mercy of God is threefold:
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Prima, speciosa, secunda spatiosa, tertia preciosa: Prima, speciosa, Secunda spatiosa, tertia preciosa:
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The first is beautiful to behold, the second is spacious, the third is precious to thy Soul. By the first, Lazarus and us all are created;The First is beautiful to behold, the second is spacious, the third is precious to thy Soul. By the First, Lazarus and us all Are created;
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by the second, Lazarus and us all his believing Children are redeemed;
by the second, Lazarus and us all his believing Children Are redeemed;
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by the third, us, and all are carried into Abraham's bosom to the Kingdom of Heaven.
by the third, us, and all Are carried into Abraham's bosom to the Kingdom of Heaven.
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Secondly, In that Dogs came and licked Lazarus sores, when the rich man himself forsook him;
Secondly, In that Dogs Come and licked Lazarus sores, when the rich man himself forsook him;
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we observe the sensible dumb Creatures of the earth (are in their kinds) better than many men.
we observe the sensible dumb Creatures of the earth (Are in their Kinds) better than many men.
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Therefore it is that God complaineth by the mouth of the Prophet;
Therefore it is that God Complaineth by the Mouth of the Prophet;
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The Ox knoweth his owner, and the Ass his Masters crib, but my people will not know me, saith the Lord. The Ox Knoweth his owner, and the Ass his Masters crib, but my people will not know me, Says the Lord.
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So the dogs here knew Lazarus to be pained, but the rich man would not vouchsafe to know him:
So the Dogs Here knew Lazarus to be pained, but the rich man would not vouchsafe to know him:
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Therefore his own dogs condemned him of merciless cruelty.
Therefore his own Dogs condemned him of merciless cruelty.
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It is worth the noting that which Pliny reports of dogs, Fidilissimi homini ante omnia sunt Canes & equi;
It is worth the noting that which pliny reports of Dogs, Fidilissimi Homini ante omnia sunt Canes & equi;
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Dogs and Horses are most loyal and loving unto man, above all other Creatures. Again, Quod impetus eorum & sevitia mitigatus ad homine concidente humi:
Dogs and Horses Are most loyal and loving unto man, above all other Creatures. Again, Quod impetus Their & sevitia mitigatus ad homine concidente humi:
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That their savageness and cruelty is mitigated when one doth fall to the ground: That their savageness and cruelty is mitigated when one does fallen to the ground:
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But Lazarus humbled himself on the ground, and lay in the dust, yet this Rich man hath no pity on him, he relieved him not. Soli nomina sua canes norunt;
But Lazarus humbled himself on the ground, and lay in the dust, yet this Rich man hath no pity on him, he relieved him not. Soli nomina sua canes Norunt;
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Dogs only of other sensible Creatures know their names. I would all Christians would remember their names, and what belongeth thereto:Dogs only of other sensible Creatures know their names. I would all Christians would Remember their names, and what belongeth thereto:
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how when they were incorporated into the Church, they vowed to forsake the devil, the world, and the flesh.
how when they were incorporated into the Church, they vowed to forsake the Devil, the world, and the Flesh.
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Again, Soli vocem domesticam agnoscu canis: Dogs know the Voices of them that are in the house:
Again, Soli vocem domesticam agnoscu canis: Dogs know the Voices of them that Are in the house:
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If one come at midnight and chastise them, they will cease to bark;
If one come At midnight and chastise them, they will cease to bark;
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they will know the housholders voice, and them of the houshold, I would men would learn to know Christ their housholder,
they will know the householders voice, and them of the household, I would men would Learn to know christ their householder,
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and the voice of the Prophets and Preachers of this houst old. Again, Scrutantur vestigiacanes; They search the foot-paths of their Masters.
and the voice of the prophets and Preachers of this houst old. Again, Scrutantur vestigiacanes; They search the footpaths of their Masters.
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We will not follow the paths of righteousness, nor tread in the foot-steps of our Master Christ,
We will not follow the paths of righteousness, nor tread in the footsteps of our Master christ,
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although he hath said, Learn of me: and although the Apostle doth earnestly exhort us, Be ye followers God as dear children, Persequitur enimicum Canis, A Dog chaseth an enemy, but our enemy the Devil chaseth us.
although he hath said, Learn of me: and although the Apostle does earnestly exhort us, Be you followers God as dear children, Persequitur enimicum Canis, A Dog chases an enemy, but our enemy the devil chases us.
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See that Medicinable vertue that is in a Dogs tongue, for it healeth, and was comfortable to Lazarus. Mans tongue cutteth and killeth.
See that Medicinable virtue that is in a Dogs tongue, for it heals, and was comfortable to Lazarus. men tongue cutteth and kills.
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Thy tongue, saith David, cutteth like a sharp Razor; and the tongue that telleth lies, slayeth the soul. Thy tongue, Says David, cutteth like a sharp Razor; and the tongue that Telleth lies, slays the soul.
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But now let us consider the third part, which is the death of the Beggar. It was so that the Beggar died.
But now let us Consider the third part, which is the death of the Beggar. It was so that the Beggar died.
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Here is the Adage fulfilled, More optima rapit, deterrima relinquit. Now must I speak of Tragical matters, of Funerals and Obsequies, of dissolution and death;
Here is the Adage fulfilled, More optima rapit, deterrima relinquit. Now must I speak of Tragical matters, of Funerals and Obsequies, of dissolution and death;
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which is called by many Metaphors in the Holy Scriptures, as sometimes, Transitas ex hoc mundo ad Patrem;
which is called by many Metaphors in the Holy Scriptures, as sometime, Transitas ex hoc mundo ad Patrem;
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a Passage or going out of this World to the Father. a Passage or going out of this World to the Father.
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Sometimes Dissolution, so Paul calls it, Cupio dissolvi, & esse cum Christo, I desire to be loosed, and to be with Christ.
Sometime Dissolution, so Paul calls it, Cupio Dissolvi, & esse cum Christ, I desire to be loosed, and to be with christ.
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Sometimes Lucrum, Gain; as in the Philippians: Death is to me Advantage, Sometimes Somnus, a Sleep: So Abraham and David slept with their Fathers.
Sometime Lucrum, Gain; as in the Philippians: Death is to me Advantage, Sometime Somnus, a Sleep: So Abraham and David slept with their Father's.
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Sometimes Sominantio, a sowing; it is sown a natural body, it riseth again a spiritual body;
Sometime Sominantio, a sowing; it is sown a natural body, it Riseth again a spiritual body;
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and it is thus desined, Mors est separatio animam corpore requies a laboribus, & miseriis hujus secul•.
and it is thus designed, Mors est Separation animam corpore Requies a laboribus, & miseriis hujus secul•.
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Death is a seperation of the soul from the body, a rest and quietness from all Labours, Pains,
Death is a separation of the soul from the body, a rest and quietness from all Labours, Pains,
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and miseries of this wicked world. But there are three kinds of death, to wit, Corporal, Spiritual, and Eternal.
and misery's of this wicked world. But there Are three Kinds of death, to wit, Corporal, Spiritual, and Eternal.
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The Corporal death of a natural separation of the soul from the body, &c. The Spiritual Death is twofold:
The Corporal death of a natural separation of the soul from the body, etc. The Spiritual Death is twofold:
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there is Mors Spiritualis piorum & impiorum: There is a spiritual Death of the Godly, and of the Wicked:
there is Mors Spiritualis Piorum & Impious: There is a spiritual Death of the Godly, and of the Wicked:
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The Spiritual death of the Godly, Mors peccati & mundi decitur; It is to dye only unto sin and the world:
The Spiritual death of the Godly, Mors peccati & mundi decitur; It is to die only unto since and the world:
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the Spiritual death of the ungodly, Est mors fidei & animae, is the death of Faith and Righteousness, and the soul, which the ungodly taste of, although they be yet living.
the Spiritual death of the ungodly, Est mors fidei & Spirits, is the death of Faith and Righteousness, and the soul, which the ungodly taste of, although they be yet living.
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The Eternal death is, Sempiterna infelicitas & miseria, quae secunda mors dicitur:
The Eternal death is, Sempiterna infelicitas & Miseria, Quae Secunda mors dicitur:
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An everlasting unhappiness and misery, when the soul is separated from God, and the company of all Saints, which is called the second death.an everlasting unhappiness and misery, when the soul is separated from God, and the company of all Saints, which is called the second death.
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Moritur ergo homo temporaliter, moritur spiritualiter & utiliter; moritur spiritualiter, & damnabiliter. Man may therefore taste of three deaths: First, Corporal: Secondly, Spiritual, and Profitable: Thirdly, Spiritual and Damnable. Primum Christus suscipit: secundum docuit: tertiam demavit. Moritur ergo homo temporaliter, moritur spiritualiter & utiliter; moritur spiritualiter, & damnabiliter. Man may Therefore taste of three death's: First, Corporal: Secondly, Spiritual, and Profitable: Thirdly, Spiritual and Damnable. Primum Christus suscipit: secundum Doctrine: tertiam demavit.
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The first is a Temporal Death, that Christ did suffer himself. Non qui noluit, sed quia voluit, mortuus est Christus. The First is a Temporal Death, that christ did suffer himself. Non qui noluit, sed quia voluit, Mortuus est Christus.
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Not because he wanted power to withstand Death, but because he would dye willingly, and offer a Sacrifice for the whole world that do believe in him.
Not Because he wanted power to withstand Death, but Because he would die willingly, and offer a Sacrifice for the Whole world that do believe in him.
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The second, that is the Spiritual profitable Death to dye unto sin and the world, he taught by his own Example: Ye are Dead with Christ.
The second, that is the Spiritual profitable Death to die unto since and the world, he taught by his own Exampl: You Are Dead with christ.
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The third, that is, the spiritual Everlasting Death, he shall give unto the Reprobate in the Day of Iudgement:
The third, that is, the spiritual Everlasting Death, he shall give unto the Reprobate in the Day of Judgement:
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Go ye cursed into Hell fire, prepared for the Devil and his Angels. But in the Death of the Beggar:Go you cursed into Hell fire, prepared for the devil and his Angels. But in the Death of the Beggar:
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First, we noted what became of his Soul, It was carried by Angels into Abraham's Bosom.
First, we noted what became of his Soul, It was carried by Angels into Abraham's Bosom.
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Whereby we Learn the Immortality of the Soul. Pithagoras was the first among the Grecians, That Taught the Soul was immortal.
Whereby we Learn the Immortality of the Soul. Pythagoras was the First among the Greeks, That Taught the Soul was immortal.
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The Philosophers also, and Heathen Poets do prove the Immortality of the Soul. Credit enim retro de terra quod fuit ante In terram,
The Philosophers also, and Heathen Poets do prove the Immortality of the Soul. Credit enim retro de terra quod fuit ante In terram,
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sed quod missum est ex aetheris oris, Id rursum Coeli fusgentia templa receptant. The part of man that was made of Earth, went to Earth;
sed quod missum est ex aetheris oris, Id Once again Coeli fusgentia templa receptant. The part of man that was made of Earth, went to Earth;
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and that part as came from Heaven, went to Heaven again.
and that part as Come from Heaven, went to Heaven again.
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But leaving these, we prove by Scripture the immortality of the Soul, Man was made a living soul; Therefore the soul is Immortal.
But leaving these, we prove by Scripture the immortality of the Soul, Man was made a living soul; Therefore the soul is Immortal.
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And here in the Text, Lazarus being Dead, His soul was carried into Abraham's bosom. Here therefore is the damnable Opinion of the Atheists overthrown:
And Here in the Text, Lazarus being Dead, His soul was carried into Abraham's bosom. Here Therefore is the damnable Opinion of the Atheists overthrown:
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For if they deny God, they must also deny that they have souls, and so consequently that they are not men.
For if they deny God, they must also deny that they have Souls, and so consequently that they Are not men.
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But St. John teacheth them, That all things were made by the Word of God, and without it nothing was made;
But Saint John Teaches them, That all things were made by the Word of God, and without it nothing was made;
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Therefore if they are made, they are made by the Word of God; and if a Reasonable Soul, which do acknowledge and Believe in the Creator.
Therefore if they Are made, they Are made by the Word of God; and if a Reasonable Soul, which do acknowledge and Believe in the Creator.
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Anima est primum principium vita perse subsistans, incorporea ac incorruptibilis. The soul is the first beginning of life, subsisting of it self, incorporeal and incorruptible. Anima est primum principium vita pierce subsistans, incorporea ac incorruptibilis. The soul is the First beginning of life, subsisting of it self, incorporeal and incorruptible.
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St. Austin, Anama est spiritus est substantia incorporea, corporis sui vita sensibilis, invisibilis, rationalis, immortalis. The soul of Man is a spiritual, or incorporeal substance, sensible, invisible, reasonable, immortal:
Saint Austin, Anama est spiritus est Substance incorporea, corporis sui vita sensibilis, Invisibilis, rationalis, Immortal. The soul of Man is a spiritual, or incorporeal substance, sensible, invisible, reasonable, immortal:
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For as he also saith, Solum homo habet onimam rationalem: Only man with an immortal soul.
For as he also Says, Solum homo habet onimam rationalem: Only man with an immortal soul.
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Lazarus soul was carried into Abraham's bosom, which is a quiet haven, which the Faithful have gotten by the troublesom Navigation of this life, that is the Kingdom of Heaven.Lazarus soul was carried into Abraham's bosom, which is a quiet Haven, which the Faithful have got by the troublesome Navigation of this life, that is the Kingdom of Heaven.
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There is, Duplex Regnum, Gratia, & Gloriae: There are two Kingdoms, the one of Grace, the other of Glory.
There is, Duplex Kingdom, Gratia, & Glory: There Are two Kingdoms, the one of Grace, the other of Glory.
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Here therefore we note that the Souls of the Elect being seperated from their Bodies, are presently in Ioys,
Here Therefore we note that the Souls of the Elect being separated from their Bodies, Are presently in Joys,
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and are carried into Abrahams Bosome; so called, because it belongeth only to the Faithful. Well then, Lazarus soul went to Heaven;
and Are carried into Abrahams Bosom; so called, Because it belongeth only to the Faithful. Well then, Lazarus soul went to Heaven;
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and Christ said to the Thief on the Cross: This Day shalt thou be with me in Paradise:
and christ said to the Thief on the Cross: This Day shalt thou be with me in Paradise:
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Not to Morrow, or next year, but this day.
Not to Morrow, or next year, but this day.
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Therefore the souls of the Elect being seperated from their Bodies, are in joy and rest.
Therefore the Souls of the Elect being separated from their Bodies, Are in joy and rest.
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As also on the other side, the soul of the rich man, and the damned, after they be separated from their bodies, are in hell torments.
As also on the other side, the soul of the rich man, and the damned, After they be separated from their bodies, Are in hell torments.
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And thus much concerning the place whither Lazarus soul was carried being dead, namely, into Abraham 's bosome.
And thus much Concerning the place whither Lazarus soul was carried being dead, namely, into Abraham is bosom.
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Lastly, we noted by whom, by Angels: It was carried by Angels into Abraham's bosome.
Lastly, we noted by whom, by Angels: It was carried by Angels into Abraham's bosom.
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An Angel doth signifie a Messenger, according to the Etemology of the word, and this Name is Proper to them in respect of their. Offices: But they are refined otherwise;
an Angel does signify a Messenger, according to the Etemology of the word, and this Name is Proper to them in respect of their. Offices: But they Are refined otherwise;
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Namely, to be Ministring Spirits, created to the Glory of God, and Benefit of his Church,
Namely, to be Ministering Spirits, created to the Glory of God, and Benefit of his Church,
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and there are nine orders of Angels, as Divines do write, and as we gather out of Scripture.
and there Are nine order of Angels, as Divines do write, and as we gather out of Scripture.
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1. The first, are they that we call Seraphims, Qui semper Dei amore ardens, who always burn with the love of God, they glister and shine in brightness,1. The First, Are they that we call Seraphims, Qui semper Dei amore Arden, who always burn with the love of God, they glister and shine in brightness,
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and their office is Bonitatem Dei confederare, to meditate on the goodness of God.
and their office is Bonitatem Dei confederare, to meditate on the Goodness of God.
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2. The second are Cherubims, Qui priucipaliter relucent divini numinis radio, who principally do give a reflex of the brightness of God; 2. The second Are Cherubims, Qui priucipaliter relucent Divine numinis radio, who principally do give a reflex of the brightness of God;
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and they do Virtutes Dei considerare, consider the vertues and quality of God. 3. The third order are Throni, a regal seat;
and they do Virtues Dei considerare, Consider the Virtues and quality of God. 3. The third order Are thrones, a regal seat;
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and their Office is, Assistere Dei Throno, to stand about the Throne of God.
and their Office is, Assistere Dei Throno, to stand about the Throne of God.
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4. The fourth are Dominationis, Dominions, and they do, Instruers in spirituale bello, instruct and direct men in the spiritual combate that is between the flesh and the spirit. 4. The fourth Are Dominationis, Dominions, and they do, Instruers in spiritual bello, instruct and Direct men in the spiritual combat that is between the Flesh and the Spirit.
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5. The fifth are Principatus, Principalities, and they do, Principes regere, & homines decere, Guide Princes, 5. The fifth Are Principatus, Principalities, and they do, Princes Regere, & homines decere, Guide Princes,
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and teach every one to reverence men in their place and calling. and teach every one to Reverence men in their place and calling.
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6. The sixth are Potestates, Powers, and they do, Potestatem daemonum coercere, restrain the Powers of the Devil. 6. The sixth Are Potestates, Powers, and they do, Potestatem Daemonum coercere, restrain the Powers of the devil.
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7. The seventh are, Virtutes, Vertues, and they do Miraculi operari, work Miracles. 8. The eighth are Archangels, Qui summae nunciant, who declare wonderful things. 7. The seventh Are, Virtues, Virtues, and they do Miraculi operari, work Miracles. 8. The eighth Are Archangels, Qui Summae nunciant, who declare wondered things.
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9. The last order, are Angels, Sed hominibus magis propinqui, more near to Men in Office, and they do, Homines ad divinam cognitionem docere, teach men the Knowledge of heavenly things. 9. The last order, Are Angels, said hominibus magis propinqui, more near to Men in Office, and they do, Homines ad divinam cognitionem docere, teach men the Knowledge of heavenly things.
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Behold I will send my Angel which shall go before thee, and keep thee in the way; Exod. 2.3. He shall give his Angels charge over thee, that thou dash not thy foot against a stone, Psal. 92. Angels do instruct the ignorant:Behold I will send my Angel which shall go before thee, and keep thee in the Way; Exod 2.3. He shall give his Angels charge over thee, that thou dash not thy foot against a stone, Psalm 92. Angels do instruct the ignorant:
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So the Angel did teach Joseph to flye into Aegypt from Herods cruelty.
So the Angel did teach Joseph to fly into Egypt from Herods cruelty.
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Angels do attend the souls of the Faithful, being seperated from their Bodies, and carry them into everlasting joy and rest,
Angels do attend the Souls of the Faithful, being separated from their Bodies, and carry them into everlasting joy and rest,
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as is manifest in this place.
as is manifest in this place.
c-acp vbz j p-acp d n1.
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We see therefore the tender care and Love of God, which hath three properties, sweetness, wisdom, and strength.
We see Therefore the tender care and Love of God, which hath three properties, sweetness, Wisdom, and strength.
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He loves us sweetly, in that he took on him our flesh:
He loves us sweetly, in that he took on him our Flesh:
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He loved us in his wisdom, in that he prevented the blame that should light on us:
He loved us in his Wisdom, in that he prevented the blame that should Light on us:
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He loved us by his strength, when as he endured the bitter gangs of death for our sakes.
He loved us by his strength, when as he endured the bitter gangs of death for our sakes.
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Therefore he shall be called, Amicus dulcis, Consiliarius prudens, adjutor fortis: A sweet friend, a wise counsellour, and a strong helper;
Therefore he shall be called, Amicus dulcis, Consiliarius Prudens, adjutor fortis: A sweet friend, a wise counselor, and a strong helper;
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and so let us consider the fourth and last part, which is the death of the Rich-man.
and so let us Consider the fourth and last part, which is the death of the Richman.
cc av vvb pno12 vvi dt ord cc ord n1, r-crq vbz dt n1 pp-f dt n1.
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The Rich man died also, &c. Here we may see, that Death is the way of all flesh.The Rich man died also, etc. Here we may see, that Death is the Way of all Flesh.
dt j n1 vvd av, av av pns12 vmb vvi, cst n1 vbz dt n1 pp-f d n1.
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Death shaketh Cedar and Shrub, death calleth away the Rich-man from his pleasure, and Lazarus from his pain,
Death shakes Cedar and Shrub, death calls away the Richman from his pleasure, and Lazarus from his pain,
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and all must obey when death calleth.
and all must obey when death calls.
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It is not the Majesty of a Prince, nor Holiness of a Priest, strength of Body, feature of Face, Wisdom, Beauty, Riches, Honour,
It is not the Majesty of a Prince, nor Holiness of a Priest, strength of Body, feature of Face, Wisdom, Beauty, Riches, Honour,
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nor any such secular Regard can plead against death, or Priviledge a man from the Grave, Statutum est omnibus semel mori;
nor any such secular Regard can plead against death, or Privilege a man from the Grave, Statutum est omnibus semel Mori;
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The Decree is out, all must die once: All must taste of this distastful Cup of Death.The decree is out, all must die once: All must taste of this distasteful Cup of Death.
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Let us know then that the pale Horse, and he that sitteth thereon, whose name is death comes running on towards us, all that is within us,
Let us know then that the pale Horse, and he that Sitteth thereon, whose name is death comes running on towards us, all that is within us,
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and without us, are remembrances of death.
and without us, Are remembrances of death.
cc p-acp pno12, vbr n2 pp-f n1.
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The Sun rising in the East, and setting in the West, sheweth our rising and falling, our coming in,
The Sun rising in the East, and setting in the West, shows our rising and falling, our coming in,
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and going out of this World. All cry unto us, we must away, we must hence; as Christ said:
and going out of this World. All cry unto us, we must away, we must hence; as christ said:
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My Kingdom is not of this world. Death is a seperation of the soul from the body:My Kingdom is not of this world. Death is a separation of the soul from the body:
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the Husband seperated from the wife of his youth, the Father seperated from his Children whom he dearly loved;
the Husband separated from the wife of his youth, the Father separated from his Children whom he dearly loved;
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the Children from their Parents, the Master from his Servant, and the Servant from his Master;
the Children from their Parents, the Master from his Servant, and the Servant from his Master;
dt n2 p-acp po32 n2, dt n1 p-acp po31 n1, cc dt n1 p-acp po31 n1;
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thus Parents and Friends, and all must part.
thus Parents and Friends, and all must part.
av n2 cc n2, cc d vmb vvi.
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The first Circumstance of the Rich-man, is to know what became of his body? It was Honourably Buried.
The First Circumstance of the Richman, is to know what became of his body? It was Honourably Buried.
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But here we see, that honourable burial doth not profit the Damned soul. Tares are sown as well as Wheat all times;
But Here we see, that honourable burial does not profit the Damned soul. Tares Are sown as well as Wheat all times;
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yet the one grows up for the fire, the other for the Barn:
yet the one grows up for the fire, the other for the Barn:
av dt pi vvz p-acp p-acp dt n1, dt j-jn p-acp dt n1:
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Gather the Tares in bundles and burn them, but gather the Wheat into my Barn, Mat. 13.30. Gather the Tares in bundles and burn them, but gather the Wheat into my Barn, Mathew 13.30.
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But let us lastly consider what became of his Soul.
But let us lastly Consider what became of his Soul.
p-acp vvb pno12 ord vvi r-crq vvd pp-f po31 n1
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And being in Hell torments, &c. But because none can so well relate miseries, and none can describe the Torments of Hell so well as he that hath felt the same, let the rich man himself speak,And being in Hell torments, etc. But Because none can so well relate misery's, and none can describe the Torments of Hell so well as he that hath felt the same, let the rich man himself speak,
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and let us hear him what he saith, he being in Hell Torments, he thus beginneth:
and let us hear him what he Says, he being in Hell Torments, he thus begins:
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O wretch that I am, why did I suffer Lazarus to starve at my Gate? for which I am shut in the Gates of Hell.
Oh wretch that I am, why did I suffer Lazarus to starve At my Gate? for which I am shut in the Gates of Hell.
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Why did I not give Lazarus a Crumb of Bread? for which I cannot have here now one Drop of Water to cool my Tongue.
Why did I not give Lazarus a Crumb of Bred? for which I cannot have Here now one Drop of Water to cool my Tongue.
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Why did I shew Lazarus no mercy on Earth? for which no mercy is shewed to me in hell.
Why did I show Lazarus no mercy on Earth? for which no mercy is showed to me in hell.
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What shall I do? for I am tormented in this flame, I will cry unto Abraham, Abraham have mercy on me,
What shall I do? for I am tormented in this flame, I will cry unto Abraham, Abraham have mercy on me,
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and send Lazarus that he may dip the top of his Finger in Water, to cool my tongue. I am tormented here;and send Lazarus that he may dip the top of his Finger in Water, to cool my tongue. I am tormented Here;
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Abraham, I am torn in pieces here; Abraham, I am plagued and continually pained here;Abraham, I am torn in Pieces Here; Abraham, I am plagued and continually pained Here;
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Abraham, here my purple Raiment is flames of fire, my light is darkness, my day night, my companions are devils; O how they hale me! O how they pull me!Abraham, Here my purple Raiment is flames of fire, my Light is darkness, my day night, my Sodales Are Devils; Oh how they hale me! O how they pull me!
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Oh how they vex and torment me!
O how they vex and torment me!
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Here my feet are scorched, my hands are seared, my heart is wounded, my eyes are blinded, my ears are dulled, my sences confounded, my tongue is hot, it is very hot:
Here my feet Are scorched, my hands Are seared, my heart is wounded, my eyes Are blinded, my ears Are dulled, my Senses confounded, my tongue is hight, it is very hight:
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send Lazarus therefore Abraham with a Drop of Water to comfort me; one Drop good Abraham, one Drop of Water. But Abraham answered him:
send Lazarus Therefore Abraham with a Drop of Water to Comfort me; one Drop good Abraham, one Drop of Water. But Abraham answered him:
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Thou damned wretch once thou didst disdain Lazarus, once thou didst refuse Lazarus, once thou didst scorn Lazarus; now Lazarus shall disdain, refuse, and scorn thee:
Thou damned wretch once thou didst disdain Lazarus, once thou didst refuse Lazarus, once thou didst scorn Lazarus; now Lazarus shall disdain, refuse, and scorn thee:
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once thou stopped thine ears from the cry of Lazarus, now he stops his ears from thy cry:
once thou stopped thine ears from the cry of Lazarus, now he stops his ears from thy cry:
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once thou turnedst away thy face from Lazarus, now he turneth away his Face from thee:
once thou turnedest away thy face from Lazarus, now he turns away his Face from thee:
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once thou deniedst crumbs to Lazarus, now he denyeth water to thee, not a spoonful, not a drop of water.
once thou deniedest crumbs to Lazarus, now he denyeth water to thee, not a spoonful, not a drop of water.
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Oh Abraham, but now if I had my goods, I would give Lazarus all for a drop of Water:
O Abraham, but now if I had my goods, I would give Lazarus all for a drop of Water:
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now if I had a Million of Gold, I would give it all for a drop of water:
now if I had a Million of Gold, I would give it all for a drop of water:
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now if I had a world of Wealth, I would give it all to Lazarus, therefore good Abraham one drop: But he answered; No, not a crop. Not a drop!
now if I had a world of Wealth, I would give it all to Lazarus, Therefore good Abraham one drop: But he answered; No, not a crop. Not a drop!
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then cursed be the day wherein I was born, and cursed be the night wherein I was conceived;
then cursed be the day wherein I was born, and cursed be the night wherein I was conceived;
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cursed be my father that begat me, and cursed be the mother that bare me; cursed be the place that kept me;
cursed be my father that begat me, and cursed be the mother that bore me; cursed be the place that kept me;
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cursed be the Delicate Robes that Cloathed me; cursed be the Delicate Meat that fed me:
cursed be the Delicate Robes that Clothed me; cursed be the Delicate Meat that fed me:
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let me be most accursed of all Creatures both in Heaven and Earth. And so leave we him cursing, who indeed was most accursed;
let me be most accursed of all Creatures both in Heaven and Earth. And so leave we him cursing, who indeed was most accursed;
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and learn that the souls of the damned being seperated from their bodies, are in hell Torments.
and Learn that the Souls of the damned being separated from their bodies, Are in hell Torments.
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Hell is described by many Metaphors, as horrible Darkness, a Land as black as Darkness it self: also unquenchable Fire.
Hell is described by many Metaphors, as horrible Darkness, a Land as black as Darkness it self: also unquenchable Fire.
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Ibi erat fletus & stridor, dentium fletus quidem ob ignem qui non extinguitur, stridor dentum ob Vermem qui nonquam moritur: There erat Tears & stridor, dentium Tears quidem ob Ignem qui non extinguitur, stridor dentum ob Vermem qui nonquam moritur:
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There shall be weeping and gnashing of teeth;
There shall be weeping and gnashing of teeth;
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weeping for the Fire that shall never be quenched, gnashing of teeth, for the worm that never dyeth. weeping for the Fire that shall never be quenched, gnashing of teeth, for the worm that never Dies.
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Also it is called, Infernus, a Dungeon, a bottomless Pit: Infernus lacus est sine mensura, profundus est sine fundo, plenus ardere incomperabili, plenus dolore intollerabili:
Also it is called, Infernus, a Dungeon, a bottomless Pit: Infernus Lacus est sine Mensura, profundus est sine fundo, plenus ardere incomperabili, plenus dolore intollerabili:
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Hell is a Lake that cannot be measured, so deep that it is without bottom, sull of intollerable heat, full of incomparable plain: Hell is a Lake that cannot be measured, so deep that it is without bottom, sull of intolerable heat, full of incomparable plain:
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Also Gehennam, a Valley nigh unto Jerusalem, wherein was a Chappel in the which the Idolatrous Jews did sacrifice their children unto a Brazen Image, called Moloch, which being made hot, inclos'd them in the belly thereof:
Also Gehennam, a Valley High unto Jerusalem, wherein was a Chapel in the which the Idolatrous jews did sacrifice their children unto a Brazen Image, called Moloch, which being made hight, enclosed them in the belly thereof:
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and lest their cry should move any to pitty them, they made a horrible noise with Drums and other Instruments:
and lest their cry should move any to pity them, they made a horrible noise with Drums and other Instruments:
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whereupon the place is called Tophet. Thus will the Lord speak with his enemies in his wrath,
whereupon the place is called Tophet. Thus will the Lord speak with his enemies in his wrath,
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and vex them in his sore displeasure.
and vex them in his soar displeasure.
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But some may demand, where this place of Hell is? If I should take upon me to declare that, it would appear unto me Anibalem Phormo, as the Adage is,
But Some may demand, where this place of Hell is? If I should take upon me to declare that, it would appear unto me Anibalem Phormo, as the Adage is,
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and I were mad out of my Element:
and I were mad out of my Element:
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I had rather with safety hereby teach that there is a Hell to punish the merciless Rich-man, and the damned: He being in Hell torments:
I had rather with safety hereby teach that there is a Hell to Punish the merciless Richman, and the damned: He being in Hell torments:
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therefore there is a Hell and Torments both.
Therefore there is a Hell and Torments both.
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There fore to conclude all in one word, and to Apply all that hath been spoken to this present time and place, let us in our Vocations learn to have mercy on Lazarus, that is, on our Poor Brethren, that we may find mercy,
There before to conclude all in one word, and to Apply all that hath been spoken to this present time and place, let us in our Vocations Learn to have mercy on Lazarus, that is, on our Poor Brothers, that we may find mercy,
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and that mercy may rejoyce in Iudgement:
and that mercy may rejoice in Judgement:
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And you that are Magistrates of this City, think upon Lazarus that lyeth in your Streets, that pineth at your Gates, that starveth in your Prisons for want of crumbs:
And you that Are Magistrates of this city, think upon Lazarus that lies in your Streets, that pines At your Gates, that starves in your Prisons for want of crumbs:
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Heark how they cry, Bread, bread, a Loaf of Bread for Iesus sake.
Hark how they cry, Bred, bred, a Loaf of Bred for Iesus sake.
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Who would not hear them? Who would not Pitty them? Who would not comfort them? Also see that you chuse Good and Merciful Officers in your Spittles and Hospitals, that may feed Lazarus, and not all their own Purses and Bellies, as the Rich Man did.
Who would not hear them? Who would not Pity them? Who would not Comfort them? Also see that you choose Good and Merciful Officers in your Spittles and Hospitals, that may feed Lazarus, and not all their own Purses and Bellies, as the Rich Man did.
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And you that sit in the seat of judgement, and are Gods here on Earth, let the matter be rightly judged between the rich man and poor Lazarus; let equity be in your right hand, and justice in your left;
And you that fit in the seat of judgement, and Are God's Here on Earth, let the matter be rightly judged between the rich man and poor Lazarus; let equity be in your right hand, and Justice in your left;
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consider that Lazarus is poor, and that he is not able to wage Law against the Rich man,
Consider that Lazarus is poor, and that he is not able to wage Law against the Rich man,
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yet defend him, and let him have right. Defend the Fatherless and Widow. See that such as be in need and necessity have their right:
yet defend him, and let him have right. Defend the Fatherless and Widow. See that such as be in need and necessity have their right:
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then shall the righteous God of Heaven bless you, and bless the Land for your sake:
then shall the righteous God of Heaven bless you, and bless the Land for your sake:
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then shall we be with Lazarus in the Blessed Place of Rest; which the Blessed Iesus grant us for his mercies sake, Amen, Lord Iesus Amen. FINIS.
then shall we be with Lazarus in the Blessed Place of Rest; which the Blessed Iesus grant us for his Mercies sake, Amen, Lord Iesus Amen. FINIS.
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