Of the Rich Man and Lazarus, Commentary on Luke · Chapter:verse 16:22

Of the Rich Man and Lazarus · Commentary on Luke · Chapter:verse 16:22

p. 48Verſe. 22

And it was ſo, that the Begger died, &c.

That which was common to the rich man and Lazarus, is, that they both died. For in the beginning of the verſe it is ſaid, the begger died: and in the end of it, that the rich man died alſo. Now to die, properly, is to hauehave the ſoule ſeuered from the body: and ſo all muſt hauehave, poore and rich that die. This poore man was bitten to death of the dog of hunger: and the other rich man, though he felt no hunger, yet could not auoide the dart of death; for both the poore and rich died.

Where we learne that the ſtate or condition of the poore and rich is one concerning death,Doctr. 1. and that the Law of it is vniuerſall. One dies aſ well as another, the wiſe man as the foole: Eccleſ. 2.16: and all fleſh is graſſe, Eſa. 40.6. The fleſh of poore men and the fleſh of Kings is graſſe; and both cut downe by death, the courſeſt graſſe, and the fineſt flower of graſſe. Death is the worme in eueryevery gourd mortall; Ion. 4.7: and Princes die like other men. Pſal. 82.7. The point is plaine by the experience of all the ages both of time, and perſons paſt: and therfore the Prophet in the Pſal. 89. V. 48, p. 49maketh this queſtion, What man is he that liueth, and ſhal not ſee death? As much as if hee had ſayd, No man living but ſhall. So Saint Paul, It is appointed, as by a Statute of euerlaſting Parliament, and appointed to men, that is, to eueryevery man, to one as well as to another, That they ſhall once dye, Heb. 9.27. And dust ſhall returne to duſt, as it was. Eccleſiaſtes, 12.7.

Behold we the famous men before vsus, that gouerned the people by counſell, and in whoſe doctrine were wiſe ſentences: or conſider wee thoſe great ones that wee reade of, who commaunded the ſea and drie land, making the beaſts of the earth, the fiſhes of the ſea, and the fowles of the ayre to ſerue for their delight; are they not (all) turned to their duſt, and is not all their glory fledde as a ſhadow. Hat not iuſt and mighty death couered their large bodies ouer with thoſe two very ſhort words, Hic …ac…t, Here lyes, to witte the body of ſuch and ſuch a Monarch, Potentate and Emperour of the earth? Was not the graue their houſe? and did they not all make their bedde in the darke?, Iob. 17.13.

Some of their iourneyes in this pilgrimage of life, were ſhorter, ſome longer; but was not their graue the common Inne where they lodged at night? and what difference in death betweene them?…ucar, Dialog. Among many dead Ghoſts (as it is in the fable) one would needs know which was Philip King of Macedon; Anſwer was made, Hee that hath the balde heade is Philip: All hauehave balde heads, ſaith he: he that hath the ſlatte noſe is Philip, ſayth the other: Al hauehave flat noſes, ſayth hee; He with the hollow eyes is hee, ſayth the other, and that hath the bare ribbes, and ratling bones; but all are ſuch, and hauehave ſuch, ſayth he: Then ſayde the other, I perceyue then there is no difference in death betweene the begger and the King. In a caſt of Counters, one hath the place of pounds, another of ſhillings, a third of pence, and eueryevery one as he that caſts the account ſhall thinke good to lay them; but put them all into a bagge, and what difference is there? So what p. 50difference betweene thoſe that are worth thouſands, and thoſe that are worth nothing, being once put together in the common bagge of the earth? Salomon in all his glory was not ſo glorious as the Lilly, ſayth the ſecond Salomon: Math. 6.29. And what is a Lilly? or what eternity is there in that flower of graſſe? It is ſayde that eueryevery Lilly hath his worme in his roote: and can wee thinke that the Lilly of fleſh is without? Surely the worme of death gnawes vponupon vsus ſo ſoone as we begin to liue in the womb, be we borne poore, or of Princes: and, when we come into the world, innumerable petty deaths are ſent vponupon vsus for tranſgreſſion. Wormes eate vsus aliue: and wee are but worm…s meate, being in our houſe of corruption. That which hath ſome ſhew to day, is to morrow rolled vp, and layde aſide in the clodde of the earth.

Abraham was the friend of God in his generation, Sampſon was ſtrong, and Iob iuſt, and none ſo wiſe as Salomon: and yet death hath rolled vp all thoſe Worthies, and buried their bones in Golgotha. Since the fall of Adam, there is no entring into Paradiſe, but by the burning Seraphims: or blazing fittes of death, Gen. 3.24. It was ſayde to Adam, and the ſame may bee ſayde to all that come of Adam, Thou art duſt: Gen. 3.19. That is, thou art but matter for the earth, and for death that reigneth ouer all fleſh. Finally, as in the parable, the Labourers came into the Vineyard, Math. 20.1.3.5.6. ſo ſhall thoſe Labourers go out, ſome at one houre, ſome at another; ſome in their infancy, or dazon of day. Some in their third houre, young; ſome when they are men, in their ſixt and ninth houre; and ſome when they be old men in their eleuenth and laſt houre. But all muſt goe out of this vineyarde of life that liue; and the longeſt day of the longeſt liuers life is but till night, the night wherein no man can worke, Iohn 9.4. I conclude therefore, that all are mortall, poore and rich.

The Reaſons. It is iuſt that God giuegive to eueryevery one the wages of his workes: but the wages of ſinne is death, Rom. p. 516.23. and therefore iuſt it is, that hee who ſinneth (and all are ſinners ſhould dye.

Secondly, ſinne …nt euer all, and death by it, Rom. 5.12. and therefore all, rich, poore, and all muſt die.

Thi…dly, God ſay de to Adam, In the day that thou eatest of the tree which I hauehave forbidden thee to eate or touch, ther ſhalt dye the death, Gen. 2.17. Now Adam did eate, and what was ſayd to him, was ſpoken to all Man-kinde in him: and therefore not he onelyonly muſt dye, but all muſt dye that were in his loynes.

Fourthly, wee are all one mans ſonnes, Adams; and hauehave one mother, our common mother, the earth, Iob. 17.13.14. And whither muſt Adams ſonnes goe, but whither Adams ſinne ſends them? and to whom is the childe to bee brought, but to his owne mother?

Fiftly,(b)(b)Auſten. one calleth life a ſickneſſe, and hee that hath the ſickneſſe of life, how can hee chuſe but dye?

Sixtly, by death God declares his power, ſeeing that by it he tranſlates his Elect to life, and that eternall: therefore is death called by Dauid, The way of all the liuing: 1. King. 2: 2. and by H…zechiah in his ſong, The doore of the graue: Eſa. 38.10. For as mē enter into their houſes by the doore, and goe to their places by the way: ſo doe they paſſe to their graues by death, and remoue to their Countrey by the ſame, as by their common way. One vſeth this compariſon; As the herbe breedes the worme, and the worme (ſo bredde) eates the herbe that is bredde in: ſo ſin brought in death: and death brought in by ſinne, deſtroyeth ſinne to the righteous, the ſinne that cauſed death. If ſinne had not beene, death had neuer been: and yet to the Elect, deaths being, only, doth away ſinne; not becauſe they die, but becauſe they receyue that grace in death, and not before they dye.

Seuenthly, there is a common ſubiection to death, that the godly by ſuch ſubi…ction may learne to make the more of Chriſt, and of their ſaluation by him, when they ſhall perceyue that, that which they ſo much abhorre and, p. 52feare (I meane death in kinde) is by his dying made no death to them, but their doore to the kingdom of heauen. Heb. 2.14 15.

Laſtly, the law of death takes hold of all; that the godly beeing vnderunder the arreſt of it as well as others, though not vnderunder the tyranny of it as the wicked, might enter into life by that gate, by which Chriſt their head paſſed to his glory; the gate of putting off this mortal and earthlie houſe, in death.

But doe the rich dye as well as the poore, Vſe. 1 the King as the begger? Then let the great ones learne, not to deſpiſe meaner perſons at their feet, nor inſolently to aduance themſelues aboue them: for they hauehave one Mother, and goe to one houſe. Corruption is Father to both, both hauehave one Siſter, the Worme, and both ſhall lye downe together in the duſt, Iob 17.13, 14, 16. Heere the poore man dyed: and dyed not the rich man as well as hee? Doth not this ſword deuoure one as well as another? 2. Sam. 11.24. Is not the mouth of it the graue that receyueth rich and poore? and what is one heape of duſt better then an other in the darke chambers of the dead? Difference of perſons ſerues but for this life; after it, all goe to one place: and great men play better parts on the high ſtage of this world then meaner doe; but when the play is done, on goes their owne apparrell againe, the common weare of mortality, & all are clad alike with corruption & wormes. Who conſidering this as hee ſhould, doth not ſee and confeſſe, that there is neyther profit nor worth in theſe vain things? And who ſeeing and confeſſing ſo much, will be ſo proud of that which is nothing? M. Carew on this text. What, ſaith one, doe great poſſeſſions and this greatneſſe, to bee rich in grounds auayle men, when a peece of ground of fiue foote muſt containe them? What better for their ſtately houſes, when bound hand and foote, they muſt bee put in the ſtraite houſe of a ſimple coffin? What better for their rich apparrell, when a ſheete of no great ſhew muſt ſhrowde them? And what doeth their daintie fare, and p. 53ſweete meate profite them with the ſowre ſauce of repentance? Wealth they may hauehave, but no wealth can buye them of death: for here it is ſayde, A rich man dyed. All reioycing therefore, and ſwelling aboue others, by reaſon of this earthly glory, is very vaine and vnworthy a Chriſtian that is redeemed with a price, for better things in an inheritance that fadeth not.

But further, If the Law of death be vniuerſall,VſUs…. 2. then it is no inheritance to be here; and (here) wee hauehave no continuing City: that is, wee hauehave no ſtate of perpetuity in thoſe earthly Cottages: The terme wee hauehave in them is ſhort and ſimple, compared with our enduring houſe in heauen. Our warning out of them beginnes with the firſt moment of our naturall life: for ſo ſoone as wee beginne to liue, we beginne to die: and the place wee hauehave, hath no foundation; where the place wee ſhall hauehave, is ſure and eternall. And ſhould not all this moue vsus to take preſent order for another, and better life? Hee that knowes hee ſhall remoue out of the Tenement hee hath, within a quarter or halfe a yeare, is very improuident, and weake witted, if within that ſhort bound of time, hee prepare not ſome other houſe to come vntounto. So for vsus that inhabite theſe houſes of clay, ſeeing our warning is ſhorter, and our change may bee ſooner then halfe a yeare, or quarter (perhaps to morrow, perhaps this preſent day or houre) how improuident and ſimple are wee, if wee care not to aſſure vntounto vsus another and farre better houſe, then thoſe we hauehave here? that wee may ſay with the Apoſtle, Wee know that if our earthly houſe of this Tabernacle bee deſtroyed, wee hauehave a building giuen vsus of God, an houſe not made with hands, but eternall in the heauens. 2. Cor. 5.1. But ſome ſay with Peter, It is good to be here: Math. 17.4. as if they ſhould ſay, No where ſo well as in theſe corruptible poſſeſſions, and therefore they build tabernacles in them; not one for Chriſt, one for Moſes, & one for Elias; but for this child and for that. And ſo, as there is no rememberance of death in their doing; I ſay no remembrance of death: p. 54for due thoughts of death will ſo diſtaſte them of earthly things, that they will finde ſmall relliſh in them, and be ready to ſay with Eſau; Loe I am a…moſ… dead, and what is this birthright to me? Gen. 25.32. Where contrarily, promiſing to themſelues long life, (and their leaſe may be out to morrow,) they lay vp all their treaſure in their barnes and full bagges, Luk. 12.19; not caring for their other houſe till this be taken from them.

A reproofe therefore to thoſe, Vſe. 3 who (as if they forgate the common way of all the liuing) make it a ſtrange thing to die; and who liue, as if there were no houſe of darknes to paſſe vntounto, nor way in death to walke in: but the ignorance of a way ſo beaten, & by ſo many, how can it be excuſed? And yet if we find any little alteration or change in our ſtomacke, in our body, or bones, how doe we wonder at it? how paſſionate be we, and how pettiſh for it? as if it were ſome great wonder that any of Adams children ſhould ſicken & die? How will ſuch be able quietly and with any peace to beare the comming of death, the Lord himſelfe, when they are ſo agaſt at the approch of theſe his purueiers, or petti-deaths, whom he ſends before to prepare for his comming? How hauehave ſuch remembred eueryevery day to looke for death? and eueryevery houre to prepare to die? or rather how hauehave ſuch forgotten to eſteeme of eueryevery day as of their laſt day? and to prepare for eueryevery houre as for their dying houre? But of this I hauehave ſpoken largely in my Sermons of life and death, ſpecially the firſt and ſecond the…e.

Thus we hauehave heard that it is common both to rich and poore to die. Yet, in the order obſerued in the text, this poore godly man, he that was in ſuch miſery, pained with ſuch hunger died firſt. It was to haſten him to glory, and from the euils he endured here.

And ſo we ſecondly learne,Doctr. 2. that the deaths of the righteous are their gaine, or a ſpeedy taking of them from euils preſent, and to come. So ſaith Eſay, the righteous, that is, they that louelove righteouſnes, and hauehave it imputed, are taken away, or gathered from the euill to come: Eſa. 57.1: That is, p. 55both from the euill of ſinne, and from the euils that come by ſinne: and this taking away is in their bodies for the graue, in their ſoules for glory. Thus wasdd2. King. 22, 20.2 Kgs 22:20 Ioſuah taken away, a good King, and a good King, young. Euils were neare, therefore was he taken from thoſe euils and plagues at hand. Enoch alſo, he that is reported of, that he pleaſed God, Heb. 11.5, was for his great gaine, walking among ſinners, taken vp to God. Gen. 5.24. And thus the Lord ſheweth himſelfe to be a rewarder of them that ſeeke him, Hebr. 11.6, or that walke with him, as Henoch did. The bleſſed dead that die in the Lords, as Chriſtians; or for the Lord, as Chriſtian martyrs, are taken or hauehave reſt from their labours, that is, euils preſent, ſaith S. Iohn, Apoc. 14.13. And when the cheekes of the godly are blubbered with weeping for the euils they ſee, and euill things they ſuffer of the vnworthy world, God doth not delay, by taking them out of the world & to himſelfe, to wipe all ſuch teares of paine and crying from their eyes. Apoc. 21.4 Eſa. 25.8.

The reaſons. The Lord remembreth whereof they are made, and knoweth that (as duſt) they will quickly be moued with the wind of long troubles: and therefore will not contend for euer with them, that is, ouerlong, l…ſt the ſpirit ſhould faint before him, Eſa. 57.16. Alſo, if the rod of the vngodly did rest alwaies vponupon them, they might put foorth their hand to wi…kedneſſe; Pſal. 125.3. So ſhould God loſe his good ſubiects, which he will not doe: and therefore will not ſuffer them to be tempted aboue that they be able. 1. Cor. 10.13.

Secondly, the world is not worthy of ſuch. Hebr. 11.38. or, the righteous are a bleſſing that the world cares not for. Now, a bleſſing vnregarded, or vſed vnworthily, may (worthily) be taken away. Where therefore the wicked ſet ſo little by the righteous, God doth haſten to take them away for their plague, and the euerlaſting good of his children.

Thirdly; in this life the godly hauehave nothing but loſſe vponupon loſſe: as the loſſe of their good labours, the loſſe of p. 56their good name, and the loſſe of their time here. Beſides, for their afflictions, their death onelyonly makes an end of them; life and miſery being as two twins, that are borne together, and muſt die together. And is it not then the great aduantage of the righteous, and their great preferment by death, that by it they are drawne out of ſo many and fatall euils, into the bleſſed reſt and glory of God, in the which they ſhall continue euer? So long as they abide here in their tents of warre, they muſt not put off their harneſſe at any time: day and night they muſt lie in the field, expecting a battell, wherein is no time of truce. For if Satan be ouercome at one time, at another hee will ſet vponupon them: onelyonly death ends the battell, not to his auaile, but to theirs. They that die in thoſe battells are ouercome; in thoſe other the Saints neuer ouercome till they die: and is not their death then, their vndoubted aduantage and gaine that ſo die?

But doth God take away the righteous ſpeedily and ſooneſt, becauſe the world is not worthy of them, Vſe. 1 as the wicked are vnworthy to liue in the world? Then, they that ſuruiue the righteous, hauehave iuſt cauſe to feare that for their vnworthineſſe ſuch are taken from them; and becauſe they no better regarded them, nor Gods louelove by them. Some reioice when a good man dies; not becauſe he is taken from labour to reſt, from death to life; but becauſe they hated him for his goodnes, and deſired rather his roome then his company here: but let ſuch know that▪ Lot being departed out of Sodome, fire and brimſtone will come quickly after, Gen. 19.17.23.24. For the wheate being gathered into the barne, what ſhall be done with the tares? ſhall they not (being bound vp for the fire) be ſet on a burning? Math. 13.30. When the godly Lazarus is dead, not long after dieth the vngodly Dines: but Lazarus is in Abrahams boſome, and the rich man in hell in torments. Aſſoone as Noah is in the Arke, the world that mocked him, is in their graue of waters, and moſt of them in their center of fire. Therefore, when the righteous periſh, the wicked (behind them) hauehave great cauſe to howle and weepe, but no cauſe to laugh or p. 57be merry, except this may make them glad; that making no good vſe of their happy ends, their owne vnhappy end is not farre off, that waiteth for them to damnation. Now, conſider this yee that forget God, leſt he teare you in peeces, and there be none to deliuer you. Pſal. 50.22. Let Lazarus, let the godly be regarded while they liue with you, leſt (for your contempt of ſuch) God take them to bliſſe, and ſend you to hel. Or if God remoue ſome yong, and in their tender bud, ſparing you in your threeſcore, and ſtubberne roote; know, that it is done of the Lord, either to bring you to repentance: or if you will not repent, to harden you further to deſtruction.

Further, is the death of the righteous, the righteous mans gaine; Then let not the godly man feare to die, Vſe. whoſe preferment is ſuch by death, that Chriſt in life and death is his aduantage. Philip. 1.21. That which is bitter to worldly men is pleaſure to him: that which is wofull to them, is ioy to him: that which bringeth them into miſery, draweth him out: and what takes him out of the priſon of life, caſts them into the priſon of hell. No maruell then if the wicked be loth to die: but great maruell that the godly ſhould feare to die. For, for the wicked, (ſpecially the rich, ſuch as this rich man); here they are well, and cannot hope that their remoue ſhall be to better, or ſo good: and therefore their change to a place they know not whither, and to a life, they know not what, muſt needes much trouble them: and no maruell, if they who know no better life, leaue this againſt their willes.

But for the righteous, that are called in hope and to better things in Chriſt; it were ſtrange ſeeing, their dimittis is in peace with Simeon, that with Simeon they ſhould not deſire the day of libertie, 2. Tim. 4.8, which is the day of their death: and that they might be looſed, to wit from their fetters here, to be with Chriſt. Philip. 1.23.

This life to them is but a very vale of teares, and they be in the world as Iacob in Labans houſe.Gen. 30.31.Gen 30:31 How then can they ſo much louelove this vale, and Labans houſe, of ſo many p. 58and continuall vexations, as not to deſire with the change of the place, a change in theſe matters, miſeries and conditions of mortall life? Who would not depart with Iacob, and deſire to depart with Simeon, in ſuch a caſe? Luk. 2.29. Gen. 31.17.18. Death in it ſelfe is full of bitternes, and by nature to the nature of man, The very king of feare, Iob. 18.14. and who looking vponupon death with the viſour vponupon his face, and armed with ſinne, will not giuegive backe at his approach, and ſay, O ſtay me a little? Pſal. 39.13. But when death ſhall bee conſiderd with the aduantage, that is, as it is to the righteous, and as Chriſt hath taken from it the viſour of feare to them, and to all that louelove his comming: the day of death, as the day of the Iewes deliuerance from Haman, cannot but be a feaſt day, and a good day. Eſt. 8.17. a day of deliuerance from the Haman of hell, from the power of ſinne, and powers of darkneſſe.

The Apoſtle conſidering this, deſired to bee gone: ſhall wee thinke in a deſperate moode, as they that care not which end goes forward? No, but he did it vponupon good and iuſt grounds, knowing the happineſſe that wayted for him, and which waiteth for all that hauehave his thirſt to bee with Chriſt.

The feare of death is naturall: ſo children feare to goe in the darke: but the feare of it, for it ſelfe, is weake: For many times death paſſeth with leſſe paine then the torture of a limme. But the death to be feared, is the death that hath ſinne in it: and the reaſon of the feare, becauſe ſinne that brought it, is fearefull.

Now the godly mans death is no ſuch death, hauing the teeth of ſinne pulled out of it, that it cannot bite; his death is but his ſleepe in his bed, and reſt from his labours: and therefore to him to dye, is no more then to goe to his reſt at night; or hauing eſcaped the ſea, to come to the hauen where he would bee, Pſal. 107.30. And who would feare ſo to doe? But their beſt preferment is, where (here) they are abſent from Chriſt, there they ſhall euer be with him: where (here) they pleaſe God weakely, and offend p. 59him daily; there they ſhall both pleaſe him, and enioy pleaſures with him for euer: and where (here) they are ſtrangers, there they ſhall be at home in their owne Countrey and proper ayre, with the whole bleſſed Trinitie, the Father, Sonne, and holy Ghoſt.

So much for that which is common to the rich man & Lazarus, and for their different eſtates on earth: their different eſtates after they left the earth follow.

And was carried by the Angels into Abrahams boſome.

The difference that was betweene the rich man and Lazarus after their death, was greater then (before) in their life here: for Lazarus went to heauen; It is ſayde that the Angels carried him, as in their hands thither. The other went to hell; It is ſayde, hee was in torments in hell. Here hee that could not bee brought by the meaneſt in the rich mans houſe into the wicked rich mans kitchen, is carried by the angels (which for that purpoſe attend the godly at their death) into the boſome of Abraham, that is, into the glorious heauen of Gods preſence, where Abraham is, and whither all Abrahams children come. Hee that could hauehave but the dogges here to beare him company, hath now the welcom company of the Angels to attēd him. Hee whom no man regarded, the Angels now honour: And he now feedeth on the tree of life, that could not hauehave the offals of the Rich mans table to feede on. Is not this a great change? But ſuch honour had he; and ſuch honour hauehave all Gods Saints.

Further, in theſe words, and in Lazarus, two things may bee conſidered; as, by whom he was carried, and whither. He was carried by the Angels (ſayth the Text) that is, by thoſe ſpirituall, heauenly, and moſt excellent ſubſtances, that miniſter before the glory of God continually: for theſe glorious ſpirits, Gods good Angels, and thoſe flames of fire his Miniſters doe, by diuine commandement, miniſter to the heyres of ſaluation; diuerſly whiles they liue, p. 60and ſweetely at their death, Heb. 1.14.

The place whither Lazarus was carried, is Heauen; called by a kind of Periphraſis, or kind of ſpeech, Abrahams boſome, or the bay of reſt from all ſtormes below.

And ſo wee ſee that the glory of the godly beginneth in their death, as the glory of the wicked endes in theirs.

But to returne to the Angels; and in briefe, to tell you what they are, as the word telles mee; they are ſubſtances created without bodies: the time when, was within the 6. dayes, the place where, was in heauen. Of theſe an innumerable company fell quickly, and together, (for as they were made within the 6. dayes, ſo within that time they fell; and theſe we call (now) Diuels; that is, Angels by their creation, but diuels by their fal, for which they are Chained vp in vtter darknes, Iude. 6. The other Angels, which (alſo) are innumerable, ſtood, and euer ſhall ſtand by grace in the puritie and righteouſneſſe, wherein their Makers hand (at firſt) ſet them

And theſe are the Angels that this Scripture ſpeaketh of, which are called Angels for their ſeruice and miniſtery: for in their ſubſtance they are ſpirites, and in their office Angels, Pſal. 103.20. & 104.4. And Angels becauſe they miniſter to the righteous in their life; and at the end of their life, as here to Lazarus.

Where wee learne; that the good Angels are, by Gods ordinance,Doctr. euer about the righteous; that is, about their paths in their life, and at their beds in their death, to doe ſeruice to them.

Thus three Angels came to Abraham, Gen▪ 18.3. And the ſame three to deliuer L…t, Gen. 19.16. An hoaſt of them mette Iacob in his way, Gen. 32.1.2. to leade him▪ and a like field of them was about Eliſha in his diſtreſſe to helpe him, 2. King. 6.17. When Chriſt was borne, a great multitude of Angels, like Armies of men, were heard to prayſe God, and to ſing to men, Luke. 2.13. Diuers Angels appeared to Eſay. Eſa. 6.2. One ſayth 6. p. 61but ſixety times ſixe Pitch about the righteous, Pſal. 34.7. In the olde Teſtament, there is a cloud of ſuch proofes, and good ſtore of them in the new. So true it is, and ſo certaine, that the Angels hauehave a charge from God to keepe the righteous in all their wayes, Pſal. 91.11. That is, in all their righteous wayes to attend them. The little ones hauehave their Angels, Math. 18.10. Both little ones in Chriſtianitie, and little ones in yeares: the Angels are theyr Rockers.

The reaſons. Chriſtians are a royall Prieſthood, that is, ſpiritually, Prieſts and Princes, And Princes muſt hauehave their guard, 1. Pet. 2.9. Worldly Princes hauehave their guard at Court; and Chriſtians that are Princes, hauehave Angells for their guard in the Court of the Church, where they ſerue day and night.

Secondly, innumerable euill Angels are about vsus, and dangers hang ouer vsus: and therefore if the good Angels did not watch ouer vsus, and tarry with vsus to incounter the bad; If their ſhield were not before vsus to couer vsus, and their perſons at our backe to ſaue vsus, when dangers are neere; how is it poſſible in ſo great malice of the enemie, and multitude of daungers, for Gods little ones to be in ſafety? I ſay not but God can ſaue without them; but I ſpeake of His ordinary way.

And in this ſenſe; If the good Angels did not keepe vsus, how ſoone would the euill that beare vsus ſuch hatred, teare vsus in peeces, and deuoure vsus? How could our little Children euer liue to be men in ſo many caſualties of a childes life, if theſe bleſſed Spirites did not day & night keepe them, and eueryevery part in them, and eueryevery bone in them? Pſal. 34.20.

Thirdly, the righteous are members of that head, which the Angels worſhip, Heb. 1, 6. and honouring the head, how can they but ſerue the body? or doing the one by Gods commandement, how can they but doe the other by it? Pſal. 91, 11.

This is a point of ſingular both priuiledge and comfort p. 62to the righteous: Vſe. 1 Of priuiledge; ſeeing God vouchſafeth ſuch honour to poore duſt and aſhes, as to make his noble Courtiers, the Angels, their attendants. Was it not great honour for Mardocai, a deſpiſed Iewe, to hauehave ſo great a Peere of the Empire as Haman was, to hold his ſtirrop? to be ſet vponupon the beſt of the Kings horſes by him, and to ride triumphantly through the Citie, while he lackyed by? Heſt. 6.10.11. Then, how great honour for ſuch poore wretches as we are, to hauehave ſuch glorious Peeres as the Angels are; not one but ſo many, nor for ſome one houre, but ſo continually and ſtill, to waite vponupon vsus? The pooreſt Chriſtian (if a true Chriſtian) hath greater roial…ie by theſe heauenly gardians and their high wall about him, then Salomon in the middes of his two hundred Targets, and three hundred ſhields of beaten gold. Salomon had great glory by theſe; but the members of the true Salomon, hauehave farre greater by the Angels about them in all their wayes.

And as their priuiledge is great hereby; ſo who can tell what a comfort it is for Chriſtians in diſtreſſe to hauehave ſuch about them, not only while they can ſcarce breathe vnderunder the hote purſuits of their deadly enimies, but are ready to breathe out their laſt gaſpe on their death-b…ds? for in danger will they not ſay; We feare not though tenne thouſands ſhould beſet vsus? Pſal. 3.6. And at their death; They that be with vsus are more then they that be with them? 2. King. 6.16. Our ſoules are in a ſure hand, being kept by the Angels; and they (as carefull Nurſes) will order all our wayes. Indeede the good Angels doe not appeare ordinarily: No more doe the euill, and yet we doubt not but hurt is done by the one: and why ſhould we doubt that our helpe is by the other? Let vsus put on thoſe eyes wherewith Eliſha ſawe the mountaine full of horſes and charets of fire about him, 2. King. 6.17: and in all dangers we will ſee as much, and in the middes of death, our ſure redemption. For we ſhall ſee the Angels that caried Lazarus to heauen, ready to carry vsus thither: and if they carry vsus thither, who ſhall pull vsus thence?

p. 63A terrour to the wicked that oppoſe vntounto Gods little ones. For neither they, Vſe 2 nor all the wicked Angels with them can preu…ile againſt any whom the Lo…d will keepe by his Angels, but periſh rather in the oppoſition. So, what could Senacherib doe with his great hoſt of men, aided (it is like) by as many diuels as men againſt Hezekiah, Gods King? And ſpaniſh Senacherib, in the yere, 1588, what could he doe with his great hoſt of ſhippes, aſſiſted with what the diuell and all the diuels Angels could doe againſt Elizabeth of England, Gods Queene? Was not Senacherib of Aſ…ur ouerthrowne by an Angel? 2. King. 19.35. And did the Senacherib of Sp…i…e ſpeede better? When the three ſeruants of God were caſt into the fornace, ſeu…n times heated, the Angels that kept the flame from them, turned it vponupon thoſe that tooke vp Shadrach, Meſhach, and Abed…ego. Dan. 3.22. And God ſhut the mouthes of the Lions by his Angel, while his owne ſeruant was in the den, but opened them when he was brought forth, and his accuſers caſt in; his and the Lions had the maſtery, and brake all their bones before they could come at the bottome of the den, Dan. 6.22.24. Thus we ſee the defence of the righteous, and the danger of their enimies: and what can the diuell and his inſtruments doe more then they hauehave done againſt them? Is not ſatan with his Angels ſent away confounded from their deathbeds, when God by his Angels receiues their ſoules, as the ſoule of Lazarus here? or did God ſo gard Lazarus then; and doth he not ſo, and as ſtrongly gard and encompaſſe the ſoules of the godly now?

An inſtruction to Chriſtians not to carry themſelues vnreuerently at any time in their words or wayes, becauſe of the Angels. So the Apoſtle S. Paul would not hauehave women vncouered in the aſſembly, becauſe of them. 1. Cor. 11.10. If a noble man were in place, would we vnciuilly carry our ſelues: and ſhall we forget our holy calling in the worthy preſence of the Angels: ſhall we make their waiting vponupon vsus tedious vntounto them, by behauing our ſelues otherwaies in p. 64their ſight, then beſeemeth their high perſons, and the honorable birth of a Chriſtian. And now, that we are (all of vsus) before God in the Miniſtery and at prayer; let vsus ſpecially take heede how we demeane our ſelues; leſt the Angels, that grace our aſſemblies with their preſence, when they returne to heauen, complaine of our vnchriſtian inciuilitie in this holy place. As if they ſhould ſay to God: we were in ſuch an aſſembly, profeſſing thy name and worſhip, but whiles thou waſt ſpeaking to them by thy word and Miniſter, ſome were talking, ſome girding at the Preacher, ſome laughing and fleering, ſome making gaudes and mouthes, ſome flat along, not in prayer, but in a ſlouenly rudeneſſe, perhaps in their drouſie drunkenneſſe; and ſome were faſt aſleepe.

Is this a good report? and ſhould we not dread to be thus ſpoken of to God? Further, let them conſider this, who when they are priuate, care not what they ſay or doe; and what ſteames they ſend vp of a corrupt and vnſauory dunghill within, in all their talke to their priuate acquaintance, without any grace to the hearers. Such forget that the Angels are neare, who want not eares, as they be full of eyes; that is, are not ſlowe to heare, as they be quicke to ſee: and how can they then be hidden? This is to grieue the Angels, and to make the God of Angels to grieue them. So farre for the perſons that caried the ſoule of Lazarus, the place followeth, to which they caried it.

Into Abrahams boſome.

The place of comfort to which the Angels brought the ſoule of Lazarus, is here called Abrahams boſome by a trope or figure: becauſe, as the fathers boſome is the place of the childes reſt: ſo heauen is that boſome of eternall reſt, into which Abraham, the father-beleeuer, with all the children of promiſe which are beleeuers, are receiued, in their ſoules, till the day of the reſurrection. And it is no other but the bay or hauen of repoſe from all ſtormes mortall; p. 65whereinto Abraham hath put long ſince, and all ſhall, who walke in the ſteppes of his faith.

Indeede, ſome of the fathers hauehave ſpoken doubtfully of it; and the Papiſts tell vsus that it is the Limbus or brimme of hell, where all our fathers were till Chriſt deſcended to bring them out: But can that which is a place of ioyfull and happy reſt, be the brimme of hell? can that which is, and is called a glorious kingdome be hell? Math. 8.11. Can it be a priſon or place of cuſtody, that is called ſo often in the Scriptures, the glorious liberty of the ſonnes of God? Can that be ſo neare vntounto, and border vponupon the place of torments into hell; which by Abrahams ſpeech of it in the 26. verſe following, is ſo farre remoued, that there is a great gulfe, or gaping pit betweene? and can Abrahams boſome, which is ſimply good, be taken for that, which (as a father ſaith) is neuer taken for good? Chryſ…ſtome ſaith, It is the poore mans paradiſe: In hono… de Diuite. Is paradiſe hell? and Auſten in the place before, denies it to be hell or any part of hell: and how then can it be the skirt of hell? And Tertullian in his fourth booke againſt Marcion, ſaith; that hell is one thing, and Abrahams boſome another. Then Abrahams boſome cannot be hell, nor the canopie of hell. What ſhall I further ſay? this already ſpoken is ſufficient to cleare this Scripture, from ſending the ſoule of Lazarus to hell, or to any part of hell: and therfore Abrahams boſome in this text is no other then heauen, the ſeate of God, and of the bleſſed Saints in light; an harbour of reſt from the waues and Sea of this troubleſome world: & vntounto it is the ſoule of Lazarus brought preſently after his death: from whence learne, that after this life of paine and labour, there is nothing but ioy and peace to the righteous, ſo ſaith Eſay: He, that is, the righteous perſon, of whom he ſpake in the former verſe, ſhall enter into peace, that is, preſently after his death, enter, or make his entry vponupon it, Eſa. 57.2. God reckened with thoſe in their death, who had receiued their Lords money. The account came not till they died: and therefore ſaith the text, When the Maiſter of thoſe ſeruants returned, (who is p. 66ſaid to returne, when duſt returneth to the earth as it was, and the ſpirit to God that gaue it, Eccleſ. 7,) he ſaid to the good ſeruant and faithfull; Enter into thy Maiſters ioy, Math. 25.21.23. That is, into ioyes vnſpeakeable and glorious, 1. Pet. 1.8, or, ſuch as the Maiſter hath prepared for all his faithfull ſeruants, after they hauehave ſerued their courſe and time here. He ſaith not, enter firſt into the fire of paine, and when that hath well purged thee, I will take thee to ioy: But without any more adoe, receiue that ioy, whereof as the fountaine had no beginning, ſo the riuers that come from it, ſhall hauehave no end. Receiue thy Maiſters ioy in that, and in theſe. So that there is no pauſe or ſtay made by the Lord at the deaths of the godly, but preſently they paſſe from death to life; not painfull, but truly ioyous and full of pleaſures for euer. The voice from heauen ſaid the ſame, and the Spirit ſealed to it; for ſo ſaith the Spirit, that is ſpeaketh ſo, and no otherwaies then the voice ſpake: which is; Bleſſed are the dead in the Lord, that is, the godly dead: and the reaſon is, they, to wit immediately after ſuch a death, rest from their labours; Apoc. 14.13: not in the purgatory of Papiſts where is no reſt, but in the paradiſe of God where is true ioy, and the plentifull redemption of the Saints. The Apoſtle Paul ſaith, Thoſe that ſleepe in Ieſus, God will bring with him, 1. Theſ. 4.14. His meaning can be no other, but that aſſoone as they ſleepe in Chriſt, or die in him; God hath them preſently in his hand and keeping: who will keepe them till the time come that he hath appointed to deliuer them vp, & to teſtifie whō he hath receiued. Thus it is plaine that the godly enter vponupon happines preſently, & ſo ſoone as they goe henceby death.

The reaſons. The voice from heauen ſaith ſo, and ſo ſaith the Spirit, Apoc. 14.13. Two witneſſes without all exception: which being ſo doth not the law ſay, that in the mouth of two or three witneſſes eueryevery word ſhall be establiſhed? Mat. 18.16. Ioh. 8.17. But theſe two from heauen are more, and more ſure then a thouſand on earth: and therefore what they ſay is ſure, and muſt ſtand.

Secondly, how ſhall the day of death be better to the p. 67righteous, then the day in which they are borne (as the Scripture ſpeaketh); if they who goe hence, come not out of paines but exchange them? nor end their miſery, but continue it? nor be in happines, but be troubled ſtill? Eccleſ. 7.3.

Thirdly, the ſpeech of Abraham to the rich man muſt needes be true, which is, that Lazarus (now dead) is comforted, Luk. 16.25. But how comforted after death, and wherein, if hee were not then in pleaſures, as the other was in paine?

Therefore the preferment of the godly is great by their happy death, Vſe. 1 Pſal. 97.11. Here, They ſowed in teares, there they ſhall reape in ioy, Pſal. 126.5. Here, vponupon tempeſtuous ſeas, there at anchor in their owne roade, and porte of peace; Here in their bondage, there in their Iubilee of redemption: Here in trauell, there deliuered: Here taken from the ſocietie of men, there admitted into the ſociety of the Angels, and of the perfect ſpirits of iuſt men: Here in their ſtrange Countrey, there in their owne houſe. Here liuing by faith, there by ſight: and here abſent from the Lord, but there in his preſence. No eye hath ſeene, nor eare hath heard, nor heart can conceiue what God hath prepared for thoſe that louelove him, ſayth Saint Paul, 1. Cor. 2.9. We hauehave ſeene many ſtrange things, we hauehave heard of more, and the heart that is ſo large, how can it but conceiue more then eyther Eye can ſee, or eare heare of; that is, not onelyonly more ſtrange, but moſt wonderfull things? And yet one (ſpeaking of this great glory of the Saints in Heauenly places) ſayth, If thou ſeeſt any admirable thing, ſay, it is not it: for then thou ſhouldeſt not ſee it: And if thou heareſt of any excellent thing, yet ſay it is not it; for then thou ſhouldſt neuer hauehave it. Or laſtly: if thou canſt conceiue, (as thou mayeſt) ſome ſtrange thing indeed, and paſſing wonderfull: ſay alſo, it is not it, for then ſhould it not enter into thy heart. And then can any greater preferment befall the dead in Chriſt, then to bee rayſed to that, which no eye can ſee, nor eare heare of, nor heart mortall p. 68conceyue? Wee cannot conceyue Adams excellent eſtate in the earthly Paradiſe: and how then ſhall wee bee able to conceyue the vnconceyueable happy life of the righteous in the heauenly Paradiſe of God? or if our eyes dazle at the light of the Sunne, how will they ſinke into their holes to behold the light of the ſonnes of God in glory?

When the Queene of the South beheld the glory and attendance that Salomon had, the order of his Realme, the array of his ſeruants, the variety of his waiters and attendants, their dyet, their places, their happy life to ſerue in the preſence of ſo wiſe a King; beeing rauiſhed therewith, ſhee brake forth, and ſayde: Happy are thy men, Happy are theſe thy ſeruants which ſtand continually before thee, and heare thy wiſedome, 1. King. 10.8. But when the godly ſhall ſee with open countenance, in whoſe preſence they ſtand, and ſhall ſtand euer; with what company? namely of Cherubims and Seraphims, Angels, Thrones, Dominions, Patriarkes, Prieſts, Prophets, Apoſtles, Confeſſors, Martyrs, and all bleſſed ſoules; in what place? to wit, the Court of Heauen, not Salomons earthly Court; & how? not as ſtrangers, like the Queene of the South; but as the royall Queene of Salomon, married to Chriſt, the true Salomon, with the crowne of righteouſneſſe for euer; there to behold the bleſſed Trinity, the Father, Sonne, and holy Ghoſt; there to bee, and liue continually in the preſence of God, and beautifull countenance of Ieſus Chriſt. How can they containe themſelues? What Halle-luijahs will they ſing to God Almighty of his prayſe, and ſaluation? What ioy will they not conceyue to ſee the thouſands there that prayſe the Lord day and night? Will they not breake out, and ſay: Happy are wee, and vnſpeakeably happy that ſhall ſtand thus before God the Father, and the true wiſedome of God, (the true Salomon, Ieſus Chriſt his ſonne) for euer, there to heare his wiſdome, and to behold his glory? For the particularities of this place, and for the ſundry kindes and meaſures of glory therein, I liſt not to bee p. 69curious; and what I had to teach thereof by the Scriptures, I hauehave written already in a Sermon(b)(b)The third ſermon of life and death. on Eſay, 57.2. onelyonly, as one very well ſayeth, God ſend vsus thither, and we will be contented with the loweſt roome. Yet to ſay ſomewhat more, and not much, of our great preferment in heauen, and as it were, to ſet it in our eye, for the better rayſing of our mindes thither; Let vsus goe vp with Moſes into mount Nebo, and ſee at a bluſh,Deut. 34.1 2.3 4. Apoc. 22.10Deut 34:1Rev 22:10 and farre off the heauenly Canaan; or with Iohn the Diuine, into Gods mountaine, and with a like quicke, but darke ſight, behold (as in ſome ſhort Carde or Mappe) the Ieruſalem aboue, that wee may withdraw our ſight from the Deuils mountaine of things below, Math. 4.8. The place is Heauen, called by the Apoſtle, The third heauen, 2. Cor. 12.2. and elſewhere, the Bridegroomes Chamber, Apoc. 19.5. Math. 25.10. A very large and princely roome, Lightned with the glory of the Lambe, Apoc. 21.23. The company good, as wee heard, and the time of our being there, world without end: though the company were good, yet if the roome were ſtraight and vnpleaſant, it were nothing: and though the roome were large and pleaſant, the company beeing naught, it would little delight a good man. And though both were, as heart could deſire, for themſelues, yet if our time in them were ſhort, our departing from them would bee as vncomfortable▪ but here the roome, company, and time, do all three conſpire to make our ioy full. Pſal. 16.11. Apoc. 21.25.

Further, for the happineſſe of the ſoule after death, before the body come vntounto it at the reſurrection, the happineſſe of it muſt needes bee great, ſeeing it ſhall ceaſſe to ſinne, and ſhall bee wholly ioyned to the Lord in truth, and neuer diſpleaſe him any more. The knowledge, the wiſedome, the vnderſtanding of it, darkened here in this mid-vale, ſhall in that cleare firmament, receyue a glorious ſhining by the face of Chriſt, that Sunne of righteouſnes. It ſhall bee no more knowledge and wiſedome, and p. 70vnderſtanding in part: but this, in part ſhall bee done away; and wee ſhall bee abſolutely wiſe, abſolutely wee ſhall vnderſtand, know and louelove God: abſolutely wee ſhall ſerue him, and keepe an abſolute Sabboth to him: Heb. 4.9. Eſa 66.23. There ſhall bee no more ignorance of God, nor diſtruſt in God, no more contempt of Teachers, nor neede of teaching, no more Magiſtrate and Subiect, Paſtor and people: for Chriſt ſhall bee our Temple, Apoc. 21.22. Our foode, that is, our ſpirituall foode ſhall bee The tree of life, Apoc. 22.1. Our Teacher and Gouernour ſhall bee God, and Chriſt themſelues; for then, God ſhall bee all in all vntounto vsus, 1 Cor. 15.28. not mediately, as heere by the Word and Sacraments; but immediately without theſe, and directly by himſelfe, without Magiſtrate or Miniſter.

And for the body, when it is come to the ſoule at the Reſurrection; what a comfortable meeting will that bee of two ſuch friends and louers, ſo long kept aſunder? How will the ſoule welcome her companion and yoke-fellow in the croſſes and tempeſts of this life? How louingly will they enter together into their Maſters ioy? Where before it was full of ſores, ſickneſſe and paine: now it ſhall be a ſound body for euer; in which ſhall bee neither ſickeneſſe nor paine hereafter. It did hunger and thirſt, it ſhal neuer hunger and thirſt any more. It was a mortall body, now it ſhall neuer dye againe, 1. Cor. 15.44. It was dull and lumpiſh, it ſhall bee as the glorious body of Ieſus Chriſt, Philip. 3.21. Light and actiue, able as ſpeedily, and with as naturall a motion to aſcend vpward, as it is to goe downeward. It was a ſorrowfull and weeping body, now All teares ſhall bee wiped away, Apocal. 21.4. It ſhal ſorrow and weepe no more. Finally, both body, and ſoule in louing armes together, ſhall reigne with Chriſt for euer. They ſhal walke in the path of life, their glory ſhal be greater in the pleaſures of the Lord, then we can coceiue, or mans tong vtter. And therfore as it was ſaid at the crowning of Salomon, that the people ſo reioyced, that is, with ſuch p. 71an exceeding great ioy, that the earth rang againe: 1. King. 1.40: So, how can any pleaſures be wanting, where the true Salomon and his royall Spouſe ſhall both be crowned together with glory in the Kingdome of Heauen? Such honour hauehave the Saints; and therefore great without queſtion is their preferment eueryevery way, and ſo much greater, becauſe preſently at their death, they receyue in their bleſſed ſoules but the moyty of that happy eſtate, which they are ſure to hauehave whole and full at the reſurrection.

This doctrine is wickedly croſſed by the Papiſts in their Article of the ſoules paſsing to the paines of Purgatory preſently after death: Ʋſe. 2 ſpecially where they make the paines there, and burning therein as intollerable and great as thoſe paines, and that burning, which is in the helles of the damned, ſaue that there is a comming out of Purgatory, but no redemption in hell.

But how are the godly comforted (as Lazarus here) at their death, when after their death they are thus tormented? and where they thus labour in Purgatory, how can they bee ſayde to reſt from their labours? Did the theefe that went to Paradiſe goe to Purgatory? Luk. 23.43. or did Saint Paul, who deſired to bee with Chriſt, deſire to bee with him in Purgatory? Philip. 1.23.

Indeede to be with Chriſt (as the Apoſtle there ſpeaketh) is beſt of all. And though it be not poſsible, as one ſayth, eyther to finde Chriſt in hell, or to miſſe him in heauen; yet a Chriſtian ſhould bee of the mind to deſire rather to bee in hell with Chriſt, then in heauen without him? But ſhall wee thinke that the Apoſtle was ignoraunt where Chriſt was, when he ſo earneſtly deſired his diſſolution to be with him? And if hee knew, as no doubt but hee did, that hee was in heauen: then there is as little doubt, but his deſire was, at his death, to bee in heauen with him.

If it be ſaid, that the caſe of theſe two was extraordinarie, as being the caſe of two Martyres, who therefore preſently went to heauen: It may be anſwered for the theefe, p. 72that his death was not a Martyrs death, though his ſaluation was extraordinary: for the Papiſts owne doctrine is, that they who ſuffer as Martyrs, muſt ſuffer as voluntaries for Chriſt, and with intent of making ſatisfaction to God by ſuch martyrdome: but the theeues puniſhment was for himſelfe onelyonly againſt his will, and without that ſatisfying mind that is required in a Martyr, Luk. 23.41.

And if any had neede to goe to Purgatory for the end that the Papiſts ſend their dead thither: why not this conuerted theefe, ſeeing hee had ſo ſhort a time to purge in after his conuerſion? But for Saint Paul, though hee were a Martyr for Chriſt, yet where doth it appeare, when hee ſpake theſe words: I deſire to bee looſed to bee with Chriſt: that he knew hee ſhould ſo ſuffer for him?

Indeede it was propheſied that hee ſhould bee bound a… Ieruſalem for him, Act. 21.11. It was alſo ſayde in general terms, That bands and afflictions did abide him in eueryevery city, Act. 20.2…. But it cannot bee ſhewed that he then knew certainely that by Death he ſhould glorifie God as a Martyr. True it is, that hee was ready not to be bound onelyonly, but to dye at Ieruſalem for the name of the Lord Ieſus, Act. 21.13: Yet how doth it appeare that he was certaine he ſhould die for it there, or otherwhere? But why ſhould Martyrs bee exempt more then other Saints from Purgatory? It ſeemes that this Apoſtle of the Gentiles, (though a Martyr) did not exempt himſelfe from the common eſtate of all the bleſſed after death: for when hee had ſpoken of ſuch afflictions as the Elect ſuffer here, & of the glory to come: hee immediatly ſpeaking in the plural of all Saints, addeth, Wee know that when our earthly houſe is destroyed, wee hauehave a building giuen vsus of God, 2. Cor. 5.1. As if hee ſhould hauehave ſayde, So ſoone as wee lay downe the one, we receyue the other; ſo ſoone as wee remoue from the body, wee dwell with the Lord, 2. Cor. 5.8. and ſo ſoone as we put off corruption, wee put on glory.

This is the common fauour of the Elect, and not the particular priuiledge of one more then of another. So p. 73Purgatory prayers are put out of office, and Purgatory fire is proued iniurious to the peaceable deaths of the godly departed in the faith of Chriſt.

Thur farre for the eſtate of Lazarus after his death, the contrary eſtate of the Rich-man after his death followeth

The Rich man alſo dyed, and was buried.

Wee before noted, that death is the common roadeway of rich and poore: for Lazarus dyed, and the rich man alſo dyed. That, that followeth after his death is the next thing to be conſidered. And this concerneth him in his body or ſoule. That which concerneth him in his body is That it was buried; I doubt not but ſolemnely, and in great pompe. The old Tranſlator ſayth, Hee was buried in Hell, as it were in his owne Pariſh: but we reade no ſuch thing in the originall Greeke: It ſayth onelyonly, He was buried.

Lazarus (belike) was not; or not with ſuch a traine of followers, becauſe he was poore; therefore his Buriall is not ſpoken of. Which therefore doth not condemne the buriall of the dead, but their ſinfull partiality, who follow the rich (though wicked) to their graues, and neglect the poore (though godly) to honeſt their buriall.

The duety of reuerend buriall is a neceſſary Chriſtian duty, and it is not reproued here; ſaue that it was a good duty ill done, and to a perſon vnworthy, and vainely done.

From hence learne, that the body of a Chriſtian, the ſoule being departed from it,Doct. is reuerently to be put into the earth. It i… fallen aſleepe: 1. Theſſ. 4.14. And therefore Chriſtians muſt lay it to bed by decent buriall; It is the Sanct…fi…d Temple of the Holy Ghoſt: …. Cor. 6.19. The members of Chriſt therefore muſt reuerently bury it; It ſhall be partaker with the ſoule in glory: and therfore as the companion of a glorified ſoule, it cannot bee neglected p. 74without ſinne. Could Iehu ſay of wicked Iezabel: Ʋiſite that curſed woman and bury her, for ſhee is a Kinges daughter? 2. King. 9.34. And ſhall not wee viſite our bleſſed brethren and ſiſters, and bury them? beeing all of them (for any thing wee know to the contrary) the children of the King of heauen? Stephen was lamented, and buried, Act. 8 2. And the Church in her pittifull Song complaineth; That the Heathen did not onelyonly kill the bodies of Gods Saints, but left them aboue ground vnburied, Pſal. 79.2. Abraham bought a poſſeſſion of the Hittites, for the doing of this duty to his dead, Gen. 23.4. Iacob gaue a charge for his buriall, Gen. 47.29.30. And Ioſeph by faith, when he dyed, gaue commandement for his bones, Heb. 11.22. So certaine it is that the bodies of the dead muſt bee honoured with their graues.

The reaſons. Hereby wee build vp the beleefe of the reſurrection: for the graue is our bed, in which wee are layde to ſleepe till our awaking at the laſt trumpet. Dan. 12.2.1, Theſſ. 4.16.17. And the burying of our bodyes is like the ſowing of ſeede, which men commit to the earth with ſure hope (after it is corrupted) that it ſhall riſe againe.

Secondly, Chriſt was buried, Math. 27.60: And why (then) ſhould any Chriſtian which is a member of Chriſt, want chriſtian buriall?

Thirdly, the Law that bids vsus to couer the naked, bids vsus in ſo doing, to couer the dead.(b)(b)Amb in Lib. …ob. cap. 1. And if when our friendes are taking their iourney into ſome ſtrange countries, wee, in our louelove doe bring them ſome part of their way: ſhall not Chriſtian louelove moue vsus, when they are taking their long iourney into the farre countrey of the dead, neuer to returne, to bring them going, by following them chriſtianly to their graues?

Laſtly, the bodies of the righteous were the Organs or the inſtruments of the holy Ghoſt to all good duties: and ſhall inſtruments ſo ſanctified, bee neglected as profane?

p. 75A reproofe of the Papiſts, who profeſſe to keepe the reliks of Saints; that is, ſome parts of their bodies vnburied; which (if they were Saints in deede) they ſhould bury with honor, and not puniſh with the reward of condemned mens members, or of Traitors iuſtly depriued of buriall.

Thus moſt diuinely, our Soueraigne Lord King Iames, in his Praemonition. A like reproofe of ſome great ones among our ſelues, who denie, or doe not performe to their dead this duty, ſo ſeemely, needefull, and charitable; either out of ſome euil cuſtome, or for no warrantable abſtinence. Which, what is it but to pierce (though not Chriſt himſelfe, yet) the faithfull in Chriſt with the ſpeare of a ſecond death, after death? Ioh. 19.34. That is, after one death, to put them to another. Our following of them to their graues is the teſtimony of our louelove; by it we witneſſe how we affected them aliue: and louelove (if it be ſound louelove, and without guile) will goe as farre as it can. It is alſo witneſſe of the reuerence we bore thē for good things; as our mourning doth ſhewe our loſſe, by the loſſe of them to vsus in their deaths.

If then we truly loued our friends, how can we tarry at home, not accompanying them (as farre as may be) in their way to the earth, the houſe of all the liuing? Why doth not our louelove goe with them as farre as it can, if we loued them? and if we reuerenced their good parts; why doe we not ſhewe as much, by expreſſing at their graues our griefe, for ſo many good things buried with them? But ſome goe too far, as theſe come too ſhort, who drowne the credit of Chriſtian funerals with immoderate howlings and taking on. Againſt ſuch the Apoſtle: Sorrow not as they who hauehave no hope, 1. Theſ. 4.13. Chriſt wept for Lazarus, Ioh. 11.35: but not ſo. And they that mourne ſo immoderately, giuegive ſuſpicious tokens that they weepe for their owne loſſe, rather then for the loſſe of a friend: and that they more eſteeme their owne good, then his gaine by death. Some for their bellies, or for a mourning gowne follow the wicked rich with praiſes to their graue, who yet will not honeſt a godly poore mans p. 76buriall with their preſence, or with a good word. Theſe are ſuch as buried this rich-man, and deſpiſed Lazarus. So farre for that that concerned this rich-man in his body, that followeth which concerned him in his ſoule.