DIVES AND LAZARUS: Or rather, DEVILISH DIVES:  
Delivered in a Sermon at Paul's Cross, by R. I. Preacher of the word.  
Very necessary for these times, and purposely published for the great comfort of those that taste the bitterness of affliction.  
MATTH. 5. 3. Blessed are the poor in spirit, for theirs is the kingdom of heaven.  
The fourth Edition.  
LONDON, Printed by W. I. for Robert Bird, and are to be sold at his shop in Cheapside at the sign of the Bible. 1623.   


DIVES and LAZARUS: or rather, Devilish Dives.  Luke 16. verse 19 
There was a certain rich man clothed in purple and fine silk: and fared well and delicately every day.  
20 Also there was a certain beggar named Lazarus, which lay at his gates full of sores.  
21 And desired to be refreshed with the crumbs that fell from this rich man's table; yea, and the dogs came and licked his sores.  
22 And it was so, that the beggar died, and was carried by the Angels into Abraham's bosom: the rich man also died and was buried.  
23 And being in bell torments, he lift up his eyes, and saw Abraham a fare off, 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 13 verse to the seventeenth, reproveth the covetousness of the Pharises, by showing unto them, that no man can serve two Masters, that is, God and Riches. All these things heard the Pharises, which were covetous, and they mocked him: whereupon he aptly and fitly taketh occasion to relate this Parable of the Rich man and Lazarus.  
Harken, and I shall 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 Bystus and fine Silk, that fared deliciously, that was lodged softly, that lived pleasantly. But understand what became of this Rich man: his years being expired, and his days numbered, and his time determined, he was invited to the fatal banquet of blacks ugly Death, that maketh all men subject to the rigour of his Law: his body was honourably buried, in respect of his much wealth. But what became of his soul? that was carried from his body to dwell with the devils; 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 Paradise, to a dungeon; from pleasures to pains, from joys to torments, and that by hellish means and damned spirits, into the infernal Lake of bottomless Barathrum, where is woe, woe, and alas, where is weeping and wailing, and gnashing of teeth, Matthew, Chap. 25. The wicked shall be turned into hell, and all the people that forget GOD, Psalm 9  
Harken also of a certain poor Beggar, clothed in tags, with miserics pined, pained with griefs grieved with sores, sorely tormented, unmercifully contemned, lying at this Rich man's gate, desiring to be refreshed but with the crumbs that fell from this Rich man's table: but dogs had more pity than this Rich man on this distressed creature; for they came to visit him, they came to comfort him, they came and liked his sores.  
Well, his time being also determined, he went the way of all flesh, and death was the finisher of all his miseries and griefs. Vita assumpsit mortem, ut mors vitam acciperet, He died once, to live ever. And what became of his soul? It was carried from his body to his Maker; 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 Palace; from the Rich man's gate, to the City of the great GOD; from pains to pleasures, from miseries to joys; from Adam's corruption, to Abraham's bosom. It was carried by Angels into the Quires of Angels, to have his being and moving in the ever-moving heavens with God himself, Vbi vita, & victus, & copia, & gloria, & salus, & pax, & aeternitas, & bona omnia. Where is life, and food, and abundance, and glory, and health, and peace, and eternity, and all good things, all above all that can be either wishes or desired, And this is the subject that I am to speak of in your presence. Sed quia primum, what shall I say first; let it please you to consider the argument of this Scripture, which is twofold.  
First, our Saviour Christ hereby adviseth all rich men to be merciful to their poor brethren in this life, lest they find no mercy in the life to come.  
Secondly, he doth comfort all poor men, that although they are afflicted in this life with great miseries and calamities, yet they shall be comforted in the life to come, and rest in Abraham's bosom.    

The parts of this Scripture, are four.  
1 The life of the Rich man, in these words, There was a certain Rich man clothed in purple and fine silk, and fared deliciously every day.  
2 The life of the Beggar, in these words, Also there was a certain beggar named Lazarus, which was laid at his gate full of sores, etc.  
3 The death of the Beggar, in these words, And it was so, the beggar died, and was carried, etc.  
4 The death of the Rich man, The Rich man also died, and was buried.  
In the first part, I note these three circumstances. 1 What this Rich man was, and whether there was any such man, or no.  
2 What his apparel was, not mean or ordinary, but Purple and fine silk.  
3 That his diet was not base, nor homely, but delicious; and not once, or twice, but every day.  
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; neither in health nor wealth, but miserably full of sores.  
3 That he desired in his life, not Lordships, or houses, or land, or gold, or silver, but crumbs to save his life.  
4 Who shown the Beggar kindness in his life; not the Rich man, but the Rich man's dogs. The dogs came also and licked his sores.  
In the death of the Beggar, I note three circumstances.  
1 What became of his body being dead, no mention hereof is made in holy Scriptures? 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.  
2 What became of his soul? It went not to Purgatory, (for there is no such place) but it was carried into Abraham's bosom.  
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.  
1 What became of his body being dead? It was honourably buried, because of his great substance.  
2 What became of his soul? It went to hell: He being in hell torments, hit up his eyes, and saw Abraham a fare off, and Lazarus in his bosom.  

Of these in order.  
And first, in the life of the Rich man, we noted what this Rich man was; whether there was indeed any such man or no: wherefore here may a question arise, Whether this be a Parable or History? the Writers hereon do not agree.  
Marloret saith, Quanquam quibusdam haec simplex Parabola esse videtur, tamen quia hic Lazari nomen exprimitur, rem gestam narrare probabilius est: Some are of that mind, that this is a Parable; yet because (said he) Christ expresseth here the name of Lazarus, it argueth that he spoke of a thing that was so done indeed.  
Likewise saith Franciscus Lambertus, Credondum magis esse Historian & exemplum verum quàm Parabolum: It must be believed, that this is rather a History, and a true example, than a Parable.  
But Theophilactus is of contrary opinion, Parabola veraest, & hac non Historia, This is a Parable, and no History.  
Erasmus also saith, that it is but a Parable, whereby all rich men may learn to be merciful to their poor brethren, that they may speak for them in the day of vengeance and wrath.  
Srella also saith, Erat quidam homo, non quidam vir; he speaks of the Species not of the individum, as one particular man; therefore it is a Parable.  
Many Writers there are also, that rather aiming at the arguments and observations herein, have not set down their judgements, whether it be a Parable or History: therefore it might seem wiscdome in me to suspend my my judgement also herein, especially since Marloret saith, Parum refert utrum sit Parabola an Historia modo summam doctrinam teneant lectores: It greatly skilleth not whether it be a Parable or History, so that we duly consider the doctrine herein.  
But because it is requisite that I also show mine opinion, I will return the verdict according to my evidence; and therefore in naked truth I find and hold that it is a Parable: and my reasons are these two; First, because our Saviour in the beginning of this Chapter doth relate a Parable of a Rich man that had a Steward, etc. Therefore he continueth in this Chapter to open his mouth in Parables, according to the Prophet, I will open my mouth in parables, and show dark sentences of old time. Secondly, because the Rich man cried out of hell unto Abraham, and Abraham answered the Rich man; which must needs be understood Parabolically: for the damned in hell cannot see nor hear the Saints that are in heaven, neither by reason of the distance of place, and also because of the main spheres and orbs that are 'twixt heaven and hell; neither shall they see or know what is done there. And again, Abraham's throat is yet dry, and cleaveth to the roof of his mouth; therefore he cannot speak so loud as to be heard out of heaven into hell. Therefore it is but a Parable.  
But here we see, first, that the wicked are so little respected with God, that he will not vouchsafe so much as to name them. I will not (saith David, speaking in the person of God) make mention of their names within my lips. And again, such as be foolish shall not tarry in my sight; for thou hatest all them which work vanity. And have not our sins also deserved that we should not be remembered also of God, & that he should utterly forget us, that is, take away his love and fanour from us? Yes verily; for what pride, envy, and impiety is there practised here among us? pride against God, envy against men, and impiety against our own souls and consciences; having touched even the very tropic of all wickedness: so that our sin's force God to forsake us, and not to remember us. Plutarch in the life of Theseus, reporteth of one Phea a woman that rob all the passengers that passed by her palace, called Crommyonia, where she dwelled; which History may not unfitly be applied to our sins; for they like Phea rob us of grace, of favour, of blessings, of good name, and of God's love too. Solum peccatum homicida, It is sin only that cutteth our throats. It was the sin of Egypt, that plagued Egypt, and it was the sins of this City, that plagued this City: although now the Lord hath spared it a good season, yet let us not presume of his long sufferance: for if punishments argue sins, and sins plagues, have we not cause to fear great miseries to ensue. I conclude this point therefore with the Prophet, Esa. 5. Woe be unto them that draw on wickedness with cords of vanity, and sin, as it were, with a cart-rope. I heard a voice, saying, Woe, woe, woe unto the inhabitants of the earth. Whereupon one noteth that there is, Triplex vae, Primum vae propter culpam, secundum propter tribulationem mundanam, tertium propter aeternam poenam: There are three kinds of woes, the first woe is for sin and offences: the second, for worldly tribulation and misery: the third, for the everlasting pain. All of these woes did the Rich man feel: two of them were begun here on earth, and the third was finished being in hell torments.  
Secondly, let us consider what his apparel was, Purple and fine white, as sour will have: but we read, kai endidysketo porphyron kai bysson, which word bysson, although some take it for fine Flax, yet let it here be understood of silk.  
There was very great difference betwixt the apparel of john the Baptist and this man, john's raiment was Camels hair, with a leathern girdle about his loins, which did argue repentance and mortification in him; but this Rich man's apparel was Purple and fine Silk, whose outward apparel did argue the pride of his heart: the outward habit for the most part resemble the inward habit and condition of the mind. Pride, as saith one, is grounded in the heart of man; a vice most loathsome to God, hateful to man, and hurtful to the soul.  
But let us consider the three circumstances in the life of this rich man, to wit, what his diet was; Deliciously every day: and here we see what the children of this would delight in, namely in fullness of meat; Qui neglecto superorum culta, Baccho indulgent, venerique ministrant: who neglecting the service of God, have given themselves to serve Bacchus and Venus. Hence one noteth, Gula delectationem, non necessitatem quaerit: A gluttonous person eateth more for pleasure then necessity: so did this Rich man; so did our first parents; it was not through need or necessity that they 〈◊〉 eat of the forbidden tree, but through wantonness, pleasures and idleness. Such is the strength of gluttony, that it is called, Bla●dus Daemon, dulce venenum, suave peccatum, quamqui habet, seipsum non habet; quam qui habet peccatum non habet, sed ipse totus est peccatum: Gluttony is a flattering Devil, and pleasant sin, and a sweet poison; which who so useth, hath not the use of himself; which who so hath, hath no sin, for he is all sin itself. Besides, it hath an especial effect, for it doth, as Gregory saith, generate lust.  
Therefore it is well noted, that it is, Amisso temporis, naufragium castitatis, ruina corporis: The loss of time, the shipwreck of honesty, and the ruin of the body. To be short, it was gluttony that caused our first Parents to transgress: it was gluttony that caused Lot to commit incest: it was gluttony that made Esau to sell his birthright: it was gluttony and drunkenness that caused Nabals death: it was gluttony that lost Balthasar's kingdom.  
Be not then desirous of dainty meats, saith Solomon: for he that loveth banqueting shall be poor; and he that delighteth in wine shall not be rich.  
Also, hence I cannot but commend the temperate diet of our well fed Monks: O Monachi, vestri stomachi sunt amphora Barchi. Monk's bellies are Bacchuses barrels: like unto their countryman Alpities a Roman, famous for his gluttony. The righteous eat, and are satisfied; but the belly of the  hath never enough. Prou. 13. There are therefore two kinds of eating; Moderate, as that of john the Baptist, and that of Elias, David, and Daniel: Immoderate, as this of the Rich man which fared delicately.  
And so let us a while leave the Rich man, and consider the second, that which is the life of the Beggar.  
There was also a certain Beggar named Lazarus, etc.  
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. Hast thou ever done them any wrong? no. But Lazarus, it may be thou art stout; and often times Beggars will be choosers: thou perhaps wouldst have some great alms, or some Coppie-hold, or some Farm of this Rich man? no: or thou wouldst have some delicate meat, or many dishes? no: or thou wouldst sit at the table with his sons or servants; no, no. What is it then that thou dost desire? nothing but crumbs to refresh my soul; nothing but crumbs to save my life; nothing but crumbs, crumbs that fall from the Rich man's table: I know that he fareth plentifully, and that he may well spare them.  
What shall I say of the hardness of this cruel Rich man's heart? Let me speak for Lazarus unto this rich man, yet I shall but a sinam tondere, get nothing of this hard fellow: I have a message unto thee, O thou Rich man, from the great God of heaven, and he doth desire thee, that thou respect the Beggar that lieth at the gate, pained with sores, pined with grief, and even starved through hunger; and I beseech thee in God's stead, that thou have pity on this Beggar, as God shall have pity, mercy and compassion on thee; and look what thou layest cut, it shall be paid thee again. But he auswered: I warrant you, he is some runagate idle Rogue; and so long as he can be maintained by such easy means, he will never take any other Trade upon him. Nay, but good sir, let it please you only to behold this poor creature; which suppose it were granted, and he coming to the gate where this wretched object lay, seeing him bewrayed with sores, betottered in rags, and the dogs licking him, stopping his nose, with a squeamish face, and disdainful look, began to say unto him: 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 or righteousness, that these afflictions light on thee. But he replied O good Master, some comfort, good Master, some relief, good Master, some crumbs to save my life, I shall die else and starve at your gate; good Master, I beseech you for God's sake, I beseech you for Christ's sake, take some pity, some compassion, some mercy on me. But he with an angry look disdaining Lazarus, said, Away, hence you idle Rogue, not a penny, not a morsel, not a crumb of bread; and so stopping his nose from the sent, and his ears from the cry of Lazarus, returned into his Palace. And this poor man's throat being dry with crying, his heart fainting for want of comfort, his tongue cleaving to the roof of his month, being worn out with fastings and miseries, starved at the Rich man's gate. Now must I speak for dead Lazarus against this Rich man; Nam sibi tacuissent, nun lapides clamabant? If I should hold my peace, the very stones would cry, O thou painted sepulchre, and son of no woman, thou rich Miser, & more than cruel wretch, Lazarus is dead, he is dead at thy gate, & his blood shall be upon thee; thou show'dst no mercy unto him, no mercy shall be showed to thee; thou stopst thy ears unto his cry, thou shalt cry and not be heard. It is inhuman wickedness to have no compassion on distressed Lazarus; but most of all to let him starve at thy gate for want of food. what did he desire of thee, but only crumbs to save his life? Is it a small thing, I pray thee, that thou having abundance of delicate meat, shouldest see him starve for bread; that thou flourishing in Purple and Silk, shouldest see Lazarus lie in rags; that thou seeing even thy dogs have pity on him, thou wouldst have no pity upon him thyself: what eyes hadst thou that wouldst not see his sores? what ears hadst thou, that wouldst not hear his cry? what hands hadst thou, that should 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 this silly soul, this wretched body, poor Lazarus? If the stones could speak, they would cry, Fie upon thee; if thy dogs could speak, they would condemn thee of unmercifulness; if dead Lazarus were here, his sores would bleed afresh before thy face, and cry in thy ears, that thou art guilty, guilty of his blood, and that thy sin is more than can be pardoned. Why should I not tell thee the portion that is prepared for thee; this shall be thy portion to drink: Let thy days be few, and let another take thine office: let thy children be fatherless, and thy wife a widow: let thy children be vagabonds and beg their bread, let them seek it also out of desolate places: let the extortioner consume all that thou hast, and let the stranger spoil thy labour: let there be no man to pity them, nor to have compassion on thy fatherless children: let thy memorial be clean forgotten, and in the next generation let thy name be clean put out: 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 cursed when he goeth out, and when he cometh in: let him be cursed when he lies down, and when he riseth up: let all creatures, and the Creator himself forsake him, Angels reject him, heaven's frown at him, earth open thy mouth, hell receive him, spirits tear him, devils torment him, let no mercy be showed unto him that shown no mercy: thus shall the miseries of Lazarus be revenged by the just plagues that shall justly fall upon the rich man's head.  
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, how basely they use them, and unmercifully respect them. 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. So did this Rich man stare upon poor Lazarus, crying, fie upon thee loathsome forsaken abject. Therefore here we see, that there was in him, Triplex peccatum, nefas in Deum, malitia in proximum, scelus in seipsum: Impiety toward God, cruelty toward Lazarus, and vengeance against himself: and the little mercy that bloody minded Herod showed to the innocents, sufficiently proves this place: whereupon Saint Gregory thus applieth, Quare horrendum etc. 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 bloodsucker, be appointed to act this cruel, this woeful, this more than unnatural Tragedy? What harms 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 towards him, that the City of Rhama should for no cause be filled with Butchers that should murder the innocents, and destroy newborn babes? In Rhama there was a voice heard, Lamentation, weeping & great mourning. Who can with tongue declare the miseries and calamities in that town, that there should be such a lamentation, such a weeping consent of children, of mothers, of fathers, of kindred, miserably crying out to the merciless murderers to save their lives? 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 borne, and cleaved to the breast, should receive a deadly wound through his bowels: and the woeful mother offering the child a dug, was constrained to seek her infant's blood in the dust: yea, and oftentimes the cruel slave for haste, with a sword carelessly murdered Mother & infants together. We cannot without tears rightly consider these things. Neither was this capital sentence of Herod only against infants that were but one year old, but if any had lived to the age of two years, that they also should be slain.  
Here is painted out most plainly the manner and savage dealing of the wicked world towards the children of God, how unmercifully they do use them, like as Cain used Ab●l, and as Achab dealt with Naboth, or as the Rich man dealt with Lazarus. But here let the  merciless learn, that they that show no mercy to poor Lazarus in this world, shall find but little in that to come. 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 dealings. Let us then with Stella loathe this world: for Impossibile est in hoc ●undo esse & non timere, & non dolore, & non laborare, & non p●riclitare: We cannot possibly live in this world without fear, danger, dread, sorrow, pain, miseries, and such like, as Lazarus felt.  
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. Christ could not of his mercy but cure the Leper, when he saw him full of sores and leprosy, and Elisha could not but of humanity teach Naaman the Assyrian to wash himself in Jordan, that he might be whole: but this Rich man would not help the poor Beggar, neither by his counsel, purse, table or crumbs, but let him alone to pining miseries at his gate.  
Hence we note in the person of Lazarus, the great miseries and afflictions that the Church of God doth endure in this world.  
Great are the troubles of the righteous, saith David, not small or few, but great and many, Psal. 34. And again, He will throughly purge his floor, not slightly or to halves, but throughly, Matth. 3. And he will search jerusalem with candle light, lest he should overslip any wickedness therein. So that as Saint Bernard saith, In sordibus generamur, in tenebris conseruemur, in doloribus paterimur: We are begotten in uncleanness, we are nourished in darkness and brought into this world with bitternesie. ●riplices enim sunt dolores, scilicet, cordis, mundi, & inferni: There are thee kinds of sorrows, the sorrow of the heart, the sorrows of the world, and the pains of hell. Primi sunt ex natura, secundi ex necessitate, tertij pro aequitate: We sorrow in heart by nature, we sorrow in this world of necessity, the third shall happen to the Rich man in hell of equity, when he shall confess himself to be justly plagued.  
And further to prove this place, 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 intolerable; as first, he being a just man, and one that feared God, to be thus plagued; for when one messenger was relating tragical news to him, there came another on the neck of him, like the waves of the Sea, while he was yet speaking, and there came another, while the other was yet speaking; and while he was yet speaking, there came another; and yet this good man had not so much as an hour's respite to breathe, or to receive comfort and consolation by any means; his goods were lost, his body plagued, his servants slain, his sons were dead, and no creature left alive to comfort him, but only a froward wife to grieve and vex his heart, Miseria est copia tribulationis, & inopia consolationis, quan●● multifarie quis patitur, & è nemine revelatur: 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.  
For further proof hereof, add hereunto the miseries and afflictions of that blessed Saint the Virgin Mary the mother of Christ: for so soon as her eye-pleasing Babe was borne, her troubles with his were enlarged: first, she was constrained through Herod, cruelty to fly from Bethelem 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, and to seek their diet and lodging where they could find it. The Foxes have holes, and the birds of the Air have nests, but the Son of man hath not whereon to rest his head, Math. 8. From the hour of his birth, until he was twelve years old, she never slept but in fear of her life and her Sons too, being both hated by the red Dragon, & persecuted by Herod and the world. He came among his own, and his own received him not. But when her Son came to thirty years of age, O I cannot express nor speak her griefs! for grief, when as she saw him betrayed and, given into the hands of wicked men; when as she saw him haled and pulled before Counsels; when as she saw him test from pillar to post; when as she saw him sent from Anoas' to Caiphas, from Caiphas to Pontius Pilate, to be unjustly condemned; when as she heard the fatal sentence of judgement proceed from Pilate and the jews, Crucifige; when as she saw her Son stripped of his coat, and beat with rods; when as she saw his head crowned with sharp thorns, that pure red blood trickled down on his sacred face; when as she saw him led to execution, when as she saw him hoist upon the Cross to suffer death before her face. O how she wept and wrung her hands, when as she saw his hands spread aborad, and nailed to the Cross. O how she bedewed her pleasant lovely cheeks with bitter brinish tears, when as she saw his side pierced with a spear, that blood and water issued out, as out of a rock. O she cried out, O ye that pass by, O ye that stand by the Cross, have ye no respect of my Son? When as she saw him bow his head, O how she beat her breast. When as he gave up the Ghost, O how her heart melted within her. Who can with unworthy words declare the miseries of this worthy Saint?  
The Adamant stone is dissolved in blood; and let either the miseries of Mary, or the blood of jesus Christ mollify our stony hearts, and cause our eyes to run over with streams of tears.  
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 and Martyrs of Jesus Christ have suffered in this life! But what counsel shall I give in miseries? truly to learn patience, which is defined thus, Patientia est obedire Deo in tollerandis adversis, sed ita tamen ut non Deo irascamur, nec aliquid contra mandata faciamus: Patience is a virtue that teacheth us to obey God in our miseries, but so that we be not angry with him, nor rashly charge God, nor do any thing against the will of God, but patiently to endure what his pleasure is to inflict upon us. I do conclude this point with the Psalmographer: The patiented abiding of the Lord shall not perish for ever. Psal. 61.  
Thirdly, in the life of the Beggar we noted what he desired in his life, crumbs; desiring to be refreshed with the crumbs that fell from the Rich man's table. Out of which words I do observe, that the godly do desire no great matters in this life; they thirst not after honour & promotion, but if they have wherewith to serve their present necessities, therewith to be content. Habens victum & vestnun, saith our Saviour Christ, Having food and apparel, be therewith content. But the rich man, he must far delicately, and so fat himself for the slaughter. Gulosus habet cor in ventre, lasciws in lubidius, cupidus in luero: The Gluttons heart is on his belly, the Wantoness heart is on his lust, and the Covetous man's heart is on his chest. But here since Lazarus doth request but crumbs, let us yield to his request, and let us learn to be merciful. Misericordia est dolour de alterius concepta miseria, & ad succurrendum propensa: Mercy is a kind of grief that cometh by thinking on other men's miseries, and willing to show comfort; hence the word is derived: Misericordia, quasi miserum cor dans: Mercie, because it procureth sorrow of heart to think on miseries. Or, Misericordia, quasi mittens seorsum rigorem cordis: Mercy, because it striketh an extreme cold unto the heart: or, as some will have it, Misericordia, quasi mira suavitate rigans corda: Mercy, because it poureth a wonderful sweetness on the heart of him that conceiveth comfort by some man's mercy. O how pleasant would this mercy have been! O how sweet would crumbs have been unto the heart and soul of Lazarus, if he could have had them! But there is Triplex misericordia, propria, paterna, fraterna; prima ad seipsum, secunda patris ad filium, tertia ad proximum: Mercy is threefold, there is a proper mercy, a fatherly mercy, and a brotherly mercy: the first belongeth unto ourselves, the second is from the father unto the son, and the third is from each to other: concerning the first, David saith, So long as thou dost good unto thyself, men will speak well of thee. Of the second, we read the father seeing his son a fare off, run on him, and kissed him, Luk. 15 Of the third, we read of the mercy of the Samaritan, which he shown unto him that fell among the théeues. Then have mercy on Lazarus which is in distress; let us not like the Levite pass by Lazarus that lieth wounded, and more than half dead; have mercy, I say, on Lazarus which is a member of Christ; have mercy on Lazarus, and God shall have mercy on thee. Blessed are the merciful, for they shall obtain mercy. And so let us consider the fourth part in the life of the Beggar: who shown this Beggar mercy? not the Rich man, but his dogs.  
The dogs came and licked his sores. The Rich man's dogs by licking Lazarus, taught their Master to have mercy on him, but he would not; therefore he had worse than a doggish nature and cruel heart. 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; so the dogs here came and licked Lazarus sores. So Elias was fed by Ravens to save his life, 1. King. chap. 17. verse 4. And thou shall drink of the river: and I have commanded the Ravens to feed thee there.  
This, I say, is done by God's providence: therefore what tender care and careful respect God hath over his children, here we see.  
The mercy of God is threefold, Prima speciosa, secunda spaciosa, tertia p●●tiosa: the first is beautiful to behold, the second is spacious, the third is precious to the sold. By the first, Lazarus and us all are created: by the second, Lazarus and all us his beléeving children are redeemed: by the third, Lazarus and all of us are carried into Abraham's bosom in the kingdom of heaven.  
Secondly, in that dogs came and licked Lazarus sores. when the Rich man himself forsook him, we observe, that sensible dumb creatures of the earth are (in their kinds) better than many men. Therefore it is that God complaineth by the mouth of his Prophet, The ox knoweth his owner, and the Ass his master's crib, but my people will not know me, said the Lord. So the dogs here knew Lazarus to be pained, but the Rich man would not vouchsafe to know him: therefore his own dogs condemned him of mercileve cruelty.  
It is worth the noting the which Pliny reports of dogs, Fidelissimi homini ante omnia sunt canes & equos: Dogs and Horses are most loyal and loving unto men, above all other creatures. Again, Quod impetus eorum & sevitia mittigatur ab homine concidentur humi: That their savageness and cruelty is mitigated when one doth fall on the ground: but Lazarus humbled himself on the ground, and lay in the dust, yet this Rich man had no pity on him, he relieved him not. Soli nomina sua canes: Dogs only of all other sensible creatures know their names. I would all Christians would remember their names, and what belongeth thereto: how when they were incorporated into the Church, they vowed to forsake the Devil, the world, and the flesh. Again, Soli vocem domesticam agnoscunt canes: Dogs know the voices of them that are in the house; if one come at midnight and chastise them, they will cease to bark, they will know the householders voice, and they of the household. I would men would learn to know Christ their householder, and the voices of the Prophets and Preachers of his household. Again, Scrutantur vestigia canes: They search the foot-paths of their Masters. We will not follow the paths of righteousness, nor tread in the footsteps of our master Christ, although he hath said, Learn of me; and although the Apostle doth earnestly exhort us, Be ye followers of God, as dear children. Persequitur inimicum canis: A dog chaseth his enemy; but our enemy the Devil chaseth us. See that medicinable virtue that is in a dog's tongue, for it healeth, and was comfortable to Lazarus. Man's tongue cutteth and killeth. Thy tongue, saith David, cutteth like a sharp razor: and the tongue that telleth lies, slayeth the soul. But now let us consider the third part, which is the death of the Beggar.  
It was so that the Beggar died. Here is the adage fulfilled. Mors optima rapit, deterima reliquit. Now must I speak of tragical matters, of Funerals and Obsequies, of dissolution and death, which is called by many metaphors in the holy Scriptures, as sometimes, Transtius ex hoc munde ad Patrem, A passage or going out of this world to the Father. Sometimes Dissolutio: so Paul calls it, Cupio dissolui, & esse cum Christo: I desire to be loosed, and to be with Christ. Sometimes Lucrum, Gaine, as in the Philippians, Death is to me advantage. Sometime Somnus, a sleep; so Abraham and David slept with their Fathers. Sometimes Seminario, a sowing: It is sown a natural body, it riseth again a spiritual body: and it is thus defined, Mors est separatio animae à corpore, requies à laboribus, & misereri huius seculi: Death is a separation of the soul from the body, a rest and quietness from all labours, pains and miseries of this wicked world. But there are three kinds of Death, to wit, Corporall, Spiritual and Eternal.  
The Corporal death is a natural separation of the soul from the body, etc.  
The Spiritual death is twofold: there is Mors spirituales piorum & impiorum, There is a spiritual Death of the godly and of the wicked: the spiritual Death of the godly, Mors peccati & mundi dicitur, It is to die only unto sin and to the world: the spiritual death of the , Est mors fide● & anim●. Is the death of faith and righteousness of the soul, which death the  taste of, although they be yet living.  
The Eternal Death is, Sempiterna infoelicitas & miseria, quae secundum mora 〈◊〉: An everlasting unhappiness and misery, when the sold is separated from God and the company of all Saints, which is called the second death.  
Moritur ergo homo Temporaliter, moritur Spiritualiter & utiliter, moritur spiritualiter & dansnabiliter.  
Man may therefore taste of three Deaths: First, Corporall: Secondly, Spiritual and profitable: Thirdly, Spiritual and damnable.  
Primam Christus suscepit: Secundam docuit: Tertiam, damnavit.  
The first, is a temporal Death, that Christ himself did suffer;  
Non quia noluit, sed quia voluit, mortuus est Christus:  
Not because he wanted power to withstand Death, but because he would die willingly, and offer a sacrifice for the whole world that do believe in him.  
The second, that is, the Spiritual profitable Death, to die unto sin and the world, he taught by his own example, Ye are dead with Christ, etc.  
The third, that is the Spiritual everlasting Death, he shall give unto the reprobate in the day of judgement: Go ye cursed into hell fire, prepared for the Devil and his Angels.  
But in the death of the Beggar, first we noted what became of his soul, It was carried by Angels into Abraham's bosom. Whereby we learn, the immortality of the soul. Pythagoras was the first among the Grecians, that held the soul was immortal. The Philosophers also, and Heathen Poets do prove the immortality of the soul.  

Cedit enim retro, de terra quod fuit ante  
In terra; sed quod missum & ex aetheris oris,  
Id rursum caeli fulgentia templa, receptunt.   
That part of man that was made of earth, went to earth; and that part as came from heaven, went to heaven again. But leaving these, we prove by Scripture the immortality of the soul: Man was made a living soul. Therefore the soul is immortal. 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: for if they deny God, they must also deny that they have souls; and so consequently that they are not men. But Saint john teacheth them, that all things were made by the Word of God, and without it nothing was made: therefore if they are made, they are made by the Word of God, and of a reasonable soul, which doth acknowledge and believe in his Creator. Anima est primum principium vitae, per se subsistens, incorporea, ac incorruptibile: The soul is the first beginning of life, subsisting of itself, incorporeal, and incorruptible. Saint Austin, Anima est spiritus & substantia incorporea, corporis su vita sensihilis, invisibilis, rationales, immortales: The soul of man is a spiritual or incoporeall substance, sensible, invisible, reasonable, immortal: for as he also saith, Solus homo habet animale rationalem: Only man hath an immortal soul. Lazarus soul was carried into Abraham's bosom, which is a quiet Haven, which the faithful have gotten by the troublesome Navigation of this life, that is the Kingdom of heaven. There is Duplex Regnum, Gratiae & Gloriae, There is two kingdoms, one of Grace, the other of Glory.  
Here therefore we note, that the souls of the Elect, being separated from their bodies, are presently in joys, and are carried into Abraham's bosom; so called, because it belongeth only to the faithful. Well then, Lazarus soul went to heaven; and Christ said to the Thief on the Cross, This day shalt thou be with me in Paradise. Not to morrow, or next year, but this day. Therefore the souls of the Elect being separated from their bodies, are in joy and rest. As also on the other side, the soul of the Rich man and ●he damned, after they be separated from their bodies, are in hell torments.  
And thus much concerning the place whither Lazarus soul was carried bring dead, namely into Abraham's bosom.  
Lastly, we noted by whom, by Angels: It was carried by Angels into Abraham's bosom. An Angel doth signify a Messenger, according to the Etimologio of the world; and this name is proper to them in respect of their offices: but they are defined otherwise, namely to be ministering spirits, created to the glory of God, and benefit of his Church; and there are nine orders of Angels, as the Divines do write, and as we gather out of Scripture.  
1 The first, are they that we call Seraphins, Qui semper Dei amore ard●unt, who always burn with the love of God; they glister and shine in brightness, and their office is, Bon●tatem Dei considerare, to meditate on the goodness of God.  
2 The second, are Cherubius, Qui principaliter 〈…〉 radio, who principally do give a reflex of the brightness of God; and they do virtutes Dei considerare, consider the 〈◊〉 and quality of God.  
3 The third order are Throni, a regal seat, and their office is Assis●●● Dei Throno, to stand about the Throne of God.  
4 The fourth are Dominationes, Dominions, and they do inst●uere in spirituali bello, instruct and direct men in the spiritual combat that is betwixt the flesh and the spirit.  
5 The fift are Principatus, Principalities; and they do Principes regere & homines docere, guide Princes, and teach every one to reverence men in their place and calling.  
6 The sixth, are Potestates, Powers; and they do Potestatem daemonum coercere, restrain the power of di●els.  
7 The seventh, are Virtutes, Virtues, and they do Miracula operare, work miracles.  
8 The eight, are Archangels, Qui summa nunciant who declare wonderful things.  
8 The last order are Angels, Sed hominibus magis propinqui more near to men in office, and they do Homines à Divinam cognitionem duo●re, teach men the knowledge of heavenly things. Behold, I will send mine Angel which shall go before thee, and keep thee in the way, Exod. 25. He will give his Angel charge over thee, that thou dash not thy foot against a stone, Psal. 90. Angels do instruct the ignorant. So the Angel did teach joseph to fly into Egypt from Herod's cruelty. Angels do attend the souls of the faithful, being separated from their bodies, and carry them into everlasting joys and rest, as is manifest in this place.  
We see therefore the tender care and love of God, which hath three properties, sweetness, wisdom and strength. He loved us sweetly, in that he took on him our flesh: he loved us by his wisdom, in that he prevented the blame that should light on us: he loved us by his strength, when as he endured the bitter pangs of death for our sakes. Therefore he shall be called Amicus dulcis, conjolarius prudens, adiutor fortis: A sweet friend, a wise Counsellor, and a strong helper. And so let us consider the fourth and last part, which is the death of the Rich man.  
The Rich man also died, etc. Here we may see, that Death is the way of all flesh. Death shaketh Cydar and shrub. Death calleth away the Rich man from his pleasures, and Lazarus from his pains; and all must obey when Death calleth. It is not the majesty of Prince, nor holiness of Priest, strength of body, feature of face, wisdom, beauty, riches, honour, nor any such secular regard can plead against Death, or privilege a man from the grave. Statutum est, omnibus semel mori: The decree is out, all must die once; all must taste of this distasteful cup of death. Let us then know that the pale horse, and he that sitteth there on, whose name is Death, comes running on towards us. All that is within us, and without us are remembrances of Death. The Sun rising in the East, and shining into the West, showeth our rising and falling, our coming in and going out of this world. All cry unto us, we must away, we must hence, as Christ said, My kingdom is not of this world. Death is a separation of the soul from the body; the husband separated from the wife of his youth; the father separated from his children whom he dear loved, the children from their parents; the master from his servant, and the servant from his master: thus parents and friends, and all must part.  
The first circumstance of the Rich man, is to know what became of his body? It was honourably buried. But here we see, that honourable burial doth not profit the damned soul. Lates are sown as well as Wheat all times; the one grows up for the fire, the other for the barn. Gather the tares in bundles, and burn them, but gather the wheat into my barn, Math. 13. 30. But let us lastly consider what became of his soul?  
And being in hell torments, etc. 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 let us hear him what he saith; He being in hell torments, he thus beginneth, 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: 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 show Lazarus no mercy on earth? for which no mercy is showed to me in hell. What shall I do? for I am tormented in this flame. I will cry unto Abraham, Abraham have mercy on me, and send Lazarus that he may dip the tip of his finger in water, and cool my tongue; I am tormented here Abraham, I am torn in pieces here Abraham, I am plagued and continually pained here Abraham; here my purple raiment is flames of fire, my light is darkness, my day is night, my companions are devils; O how they hale me, O how they pull me, O how they vex and torment me! Here my feet are scorched, my hands are feared, my heart is wounded, my eyes are blinded, my ears are delled, my senses confounded, my tongue is hot, it is very hot, send Lazarus therefore Abraham with a drop of water to comfort me; one drop good Abraham, one drop of water.;;  
But Abraham answered him, 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; once thou stopst thine ears from the cry of Lazarus, now he stoppeth his ear s from thy cry; once thou turnedst away thy face from Lazarus, now he turneth away his face from thee; once thou deniedst crumbs to Lazarus, now he denieth water to thee: not a spoonful, not a drop of water.  
Oh Abraham, but now if I had my goods, I would give Lazarus all for a drop of water, now if I had a million of gold, I would give it all for a drop of water; now if I had a world of wealth, I would give it all to Lazarus: therefore good Abraham on drop. But he answered, No, not a drop.  
Not a drop? then cursed be the day wherein I was borne, and cursed be the night wherein I was conceived; cursed be my father that begot me, & cursed be my mother that bore me; cursed be the Palace that kept me, cursed be the purple robes that clothed me, cursed be the delicate meat that fed me, let me be most accursed of all creatures both in heaven and earth. And so leave we him cursing, who indeed was most accursed: and learn, that the souls of the damned being separated from their bodies, are in hell torments.  
Hell is describod by many metaphors: as, horrible darkness; a land as black as darkness itself; also, unquenchable fire: Ibi erit fletus, & stridor dentium, fletus quidem ob ignem qui non extinguitur, stridor dentium ob vermen qui nunquam moritur: There shall be weeping and gnashing of tooth. weeping for the fire that never shall be quenched, gnashing of tooth for the worm that never dieth. Also it is called Infernus, a dungeon, a bottomless pit. Infernus lacus est sine mensura, profundus est sine fundo, plenus ardore incomparabile, plenus dolore intollerablis: Hell is a Lake that cannot be measured, so deep that it is without bottom, full of intolerable heat, full of in comparable pain. Also Gehennam, a velley nigh unto jerusalem, wherein was a Chapel, in the which the idolatrous jews did sacrifice their children unto a brazen Image called Molech, which being made hot, enclosed them in the belly thereof; and lest their cry should move any to pity them, they made a horrible noise with drums and other instruments: whereupon the place is called Tophet. Thus will the Lord speak with his enemies in his wrath, and vex them in his sore displeasure.  
But some may demand, where this place of Hell is? If I should take upon me to declare that, it would appear unto me, Annibalem Phornio, as the adage is, and I were mad, out of my element. I had rather with safety hereby teach, that there is a Hell to punish the merciless Rich man, and the damned: he being in hell torments; therefore there is a hell and torments both.  
Therefore to conclude all in one word, and to apply all that hath been spoken to this present time and place, let us all in our vocations learn to have mercy on Lazarus, that is, on our poor brethren, that we may find mercy, and that mercy may rejoice in judgement. And you that are Magistrates of this City, think upon Lazarus that lieth in your streets, that pineth at your gates, that starveth in your Prisons for want of crumbs; harken how they cry, Bread, bread, a loaf of bread for jesus sake. 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 Spitals and Hospitals, that may feed Lazarus, and not fill their own purses and bellies as this Rich man did. And you that sit in the seat of judgement, and are gods here on earth, let the matter be judged rightly between the Rich man and poor Lazarus; let Equity be in your right hand, and justice in your left; consider that Lazarus is poor, and that he is not able to wage Law against the Rich man, yet defend him and let him have right. Defend the fatherless and the widow. See that such as be in need and necessity have their right, then shall the righteous God of heaven bless you, and bless the Land for your sake: then shall we be with Lazarus in the blessed place of rest, which the only Lord jesus grant us, for his mercy's sake, Amem, Lord jesus, Amen.  
FINIS.