The life and death of the rich man and Lazarus, Anothomized by way of Meditation.  
With the Rich mans funeral Sermon.  
By George Phillips.  
LONDON, Printed for Edward White, and are to be sold at his shop near unto the little North door of Paules at the sign of the Gun. 1600.   

The life and death of the Rich man and Lazarus.  There was a certain Rich man that was clothed in Purple, and fine White, 
Luke. 16.19.  and fared deliciously every day. And there was a certain beggar, name Lazarus; that lay at his gate full of sores, desiring to be refreshed with the crumes that fell from his board, but no man gave them unto him: but the dogges came and licked his sores. And it fortuned that the beggar dyed, and was carried by the Angels into Abrahams bosom, The Rich man also dyed and was butted, and being in hell torments, &c. 

Text.  There was a certain Rich man. 
THe Heathen wisserdes( whose knowledge of the true God, 
Mark. ●. ●●.  being as imperfect as that mans sight, which saw men walk like trees) said that the possessions of this life, are either the riches of the mind, or the goods of the body, or the benefits of fortune. But the spirit of truth binding these, and all other blessings together, 
Iam. 1.17.  saith: that every good and perfect gift cometh down from the Father of lights: teaching us to know both who is the right owner, and what is the true use of them, which( as it should seem by the sequel of this story) is not through ignorance obscured, but by negligence forgotten of the gripple penny-fathers of our golde-sicke age, who having hazarded their souls to that lion the devill for goods, 
Dan. 6.16.  as Daniels body was indaungered to those lions for the honour of his God: the vulgar singling out some one of these: O say they; there is a very rich man. Mobile sic sequitur fortunae lumina vulgus. And in dead, of all such we may safely say as this scripture doth: That they are rich, but with that difference of riches which the Apostle taught Timothy: 
1. Tim. 6.17.  namely with riches of this world. The unsatiable hungering thereafter, the very Heathen haue mocked, and laughed to scorn: with such like taunts as this. O cives, cives querenda pecunia primum virtus post nummos. O Citizens get money first; let virtue come behind.  
And in truth who seeth not that they think themselves to haue virtue enough, if they possess money enough? As unseemly a thing: as when Hagar the Hand-mayde would bee advanced above Sara her Mistris. 
Gen. 16.4.   
O foolish Galathians, 
Gal. 3.1.  who hath bewitched you: said the Apostle, and O doting worldlings, how hath gain enchanted you? that your toiling here, should bring you also a torment hereafter? The holy Ghost mentioning that shower of wealth which was powered vpon Job, concludeth: 
job. 1.3.  so that he was one of the principal men of the East Country. That wee might not consider onely how much he had, but how well also he used that which he possessed. For no man is blessed because he hath much, but he hath much because he is blessed. And you may note this to bee true, by the testimony of God himself: who said that job feared God and eschewed evil, 
job. 1.8.  two virtues rarely found in the rich, but this is true both in rich and poor: that where no fear of GOD went before, there no avoiding of evil cometh after.  
This is evident in them that covet to bee rich without exception, not regarding either from whom they get, or by what right they haue, so they haue. Who say to the wealth of this world, as Saint paul said to the Corinthians. 
1. Cor. 12.15  I will gladly spend, and bee spent for your sakes, who would claw a muckhill to find a pearl? who would ripp their brothers intrayles for money, 
Iug. 14.8.  as samson preached the lions carcase for hony, whose whole endeavour is to serve their own turn onely, 
Gen. 8.7.  like Noas Crow: And haue even sold themselves to do evil, not regarding that they haue done it in the sight of the Lord. 
1. Kin. 2.20.   
All that job hath be in thy hand, 
job. 1.12.  said God to satan: O if some had so much power over their neighbors, how would they domineer over them? All that he hath is a large commission: yet this do many take vpon them at this day, but by what authority? that is the question. again, 
job 2.6.  upon himself see thou lay not thine hand, said God to the devill: then are not they worse then the devill, who not being content with all that a man hath in goods, do cease on his body too.  
Be it known to you then: that a man in seeking to bee rich may sin grievously, in these two capital points: First, in greedy snatching at what they see, like Achan and Ahab: 
Iosua. 7.21. 1. Kin. 21.2.  Secondly in miserable keeping of that they possess, as this rich wretch: And both appear in all such as withhold that by wrong, which others should haue by right.  
Therefore said the Lord, 
Luke. 12 15.  beware of coveting: beware of it you rich men: for it will cause you to do wrong, 
Pro. 28.21.  if you may gain but a piece of bread: beware of it you poor men, for as the wild ass is the lions pray in the wilderness, 
Eccle. 12.20.  so is the poor the pray of the rich. It was the saying of a man that had no less goodness then goods: That gain gotten with credit lost, is a bad bargain.  
It is no happiness to plant yourselves here, and to flourish for a time, for so do the very damned glister here for a season, and yet they are no gold, but to be as the Cedars which God hath planted, 
Psa. 112.3.  is to be blessed: Riches and plenteousnes are in that house. Then if ye will bee rightly rich, 
1. Cor. 11.23  let me aduise you, and what I haue learned of the Lord, that shall I deliver unto you. 
Mat. 6.20.  Lay up treasure for yourselves in heaven, by bestowing it so as it may most glorify your Father which is in heaven; and all this is then done, when you do good by way of distribution, 
Heb. 13.16.  for with these( as with sacrifices) God is pleased. All men do know that there is enough delivered out to the great stewards, to suffice the whole household: but they haue made that which they haue received, riches of iniquity; whilst by iniquity they withhold that from their brethren, which was delivered for their brethren, themselves being but stewards of it, 
Luk. 16.1.  at the most. Why then should not the blood of the famished cry for vengeance more shrill then that of Abell, 
Gen. 4.10.  seeing he was but one, but these are many a one?  
You Serpents; that are wise for yourselves: Why be ye not likewise harmless towards others, but thus proceed in wronging and wringing your watri-faced brethren? 
Dan 4.27.  break off your cruelty, as the Spinster doth her thread, intending to draw it out no longer.  
As God Almighty once gathered the Waters together, 
Gen. 1.9. Psa. 33.7.  that the earth might also haue a being; so doth he now restrain the rich, least( at last) they should engross all.  
Phillip, 
Phillip of Macedonia.  King of Macedonia hath left few of his mind, that are near his might: Who on a time lying on the ground, and perceiving himself to be of a small timbred body: said to his attendauntes: I marvell why wee covet to engross so much of this world, seeing so little of it would serve our turn.  
And this was found written on the tomb of Saladine in capital letters: SALADINE, 
Saladine King of egypt.  sometime KING OF egypt, ARABIA AND SIRIA, NOW POSSESSETH ONELY TWO VARDS OF ground.  
Why are not men contented then, 
2. Cro. 1.15.  who haue silver as plenty as stones, or when Alexander like they can command a world, 
Ge. 11.4.  but like these giants, would conquer heaven too. 
1. Tim. 6.17.  Deus vivens dedit nobis omnia abound, ad vtendum. The living God hath given us al things abundantly to enjoy, saith the Apostle. And what would men haue more, except they desire the devill and all? 
job. 1.21.  Our naked coming into the world, and our threadbare going out of it, are preachers to us of the right use of these things, by the small interest we haue in them. 
joh. 9.6.  And yet you see, that as the Lord with day did once open the eyes of the blind, so the devill and the world with day, do close up the sight of the seeing: a manifest sign that this day maketh the blessing which that had. I haue seen men wipe their eyes with gold, saying that it was very sovereign for the sight: but a wise man said, 
Eccle. 14.9.  he that will be rich all to soon hath an ill eye, as though he thought gold to be as infectious to the sight, as sin is to the soul. 
Ios. 7 14.  Such an eye had Acan; that seeing the gold at jericho: it caused his heart to covet it, and his hand to take it.  
By which place it may safely bee gathered, that all-hauing worldlings, make onely three steps to bee wealthy. 1. A wicked eye to find out a commodity. 2. A bottomless heart to desire it. 3. And a sixe-fingered hand to cease on it. 
2. Sa. 21.20.  Such men oftentimes come by that they haue as honestly as Acan got the gold which he hid in his Tent, 
Ios. 7.21.  who called stealing but taking, and by his hiding of it, men may guess how honestly he had gotten it. And true it is of all the covetous: that they steal and hide too like Acan the son of Carmy.  
And if they had no more steps to go up to their lofty Towers, then to the getting of them, they would come down like Ahazia, when he fell through his Lattice window in his vpper Chamber at Samaria. 
2. Ki, 1.2.  Saul in all his proceedings shewed himself a wise Politician; but when he sinned against God grossy: 
1. Sa. 13.13.  samuel telleth him that he was become a fool in so doing. And so is the wisest man if he suffereth the things of this world to deceive his heart. Haue I said to the wedge of gold thou art my confidence? 
job. 31.24.  or reioyced because my portion was made great? said job. Yet now: what Eagle resorteth not to that carcase, and whose chest holdeth not both the money and the Master too? So true is that of our saviour: where the treasure is, there will the heart be also. 
Luke. 12.34.  The Lord reproving the sin that david committed with the wife of Vria: 
2. Sam. 12.8.  saith, I gave thee thy Masters house, and his wives into thy bosom, and the houses of Iuda, and jsrael. And might( if that had been too little) haue given thee so much more. Teaching all men to use no unlawful means to get what they desire, but to sue for it at the hands of that bountiful giver, who multiply his blessings vpon his children, 
2. Kin. 2.12.  as he did double his spirit vpon Elizeus. And yet as a net is full of birds, 
jer. 5.27.  so are many mens houses replenished with wealth, so gotten as fowlers get birds, and that is by deceiving men craftily.  
The Scriptures do compare the worlds getting of wealth to hunting: as when the Prophet saith: 
Psal. 57.7.  every man hunteth his brother with a net:& in hunting every practise tendeth to the ruin of the hunted. Therfore there be dogges, 'gins, and nets, but as it is gotten so thriveth it: for the wicked man shall not roast that which he hath gotten in hunting, so small a time shall it remain with him, and so little comfort shall he haue of it. De male quesitis, non gaudet tertius heres. Yet it is as truly said of the usurer as of the Hunter: that sequitur fugientia, capta relinquit, he pursueth that which would escape him, for what he hath is sure enough. And as we usually speak of such as run away. Caelum, non animum, mutant: They do but change the Climate, not their conditions: 
Esay. 58.4.  so saith Esay of usurers and oppressors: you do no less violence after your fasting and praying then you did before them.  
There was sometime dwelling in this city a very poor man, who being desirous to begin the world: had( as then he said) but one face more then a sheep hath; but at the last he found a friend worth eight pounds to him. Whereof himself did bestow, in fine linen, five pounds, and his Wife in Cruels, three pounds, which in short time by retale yielded him a noble in the pound for his linen. And his wives commodity return'd her four shillings in the pound. But he did not think that to bee sufficient gain. Wherefore he took both his commodities into his own hands, and was like him that went to hell: fine and cruel, and in short time becometh very rich,( for Thistels grow fast) and by this time sends his son to the university, who well Tutored, soon grew ripe, and being called to Paules cross,( like the gracious child of a graceless Father) Clarkelike, envy against damnable usury, his Fathers professed occupation.  
And when such news were carried to his Father( whom to haue seen at a Sermon had been greater news) his Father replied: I cannot justly blame my son for that he hath done, for it is as well his profession, to speak against usury, as it is my occupation to follow it, otherwise he might want matter to speak on, and both myself and my Son might lack money to live on: proceed therefore my son, quoth this goldfinder, and see you spare not to invent damning arguments against such as live by loan, and I hope that in time this will become my trade alone.  
There be many things in the works of God, 
The use of this.  whose effects onely are known to us, but the causes bee hidden from us, as in this: That one is made rich, and another left poor: Wee know what is done herein, but we know not why it is so done. There may be some conjectures made of the matter, but suppositions are no sound proofs: and yet may wee not think Gods works to be unjust, because they are unknown to vs. For if wee will haue patience until the labourers are called, we shall see that God will deliver the penny equally to us all. And indeed if every man may do what he list with his own: much more will God deal how he will, with whom he will. And what know we, whether the plenty which the rich haue here, be firebrands, which God( in his wrath) hath cast at them? but if they are blessings, 
Mat. 20.15.  let no mans eye bee evil because GOD is good.   

Text.  That was clothed in Purple and fine White. 
IT is true( by warrant of holy writ) that if any may plead state by their apparel, the rich may do it, 
Mat. 11.8.  for when our saviour said, that such as wear silken raiments are in Kings Courts, he ment their attire was befiting their state, and teacheth us that such garments do best become our person, as most agree with our calling. And that all things should be ordered after his pleasure that taught us to pray: 
Luk. 11.2. Iam. 2.2.  Thy will be done. Saint james, under the names of a silken cote, and vile raiment, understandeth a difference betwixt the rich and the poor, while they sojourn here on earth. As if he should say: 
Mat. 6.19.  The rich Moth-feeders& Cankerbreeders, do use to show their pomp by their apparel, their hearts are as full of pride, as their bags are of gold, and they will haue the world to know it too.  
Therefore said Paul to timothy: 
1. Tim. 6.17.  Charge them that are rich, that they be not high minded, and that they trust not in uncertain riches. Two sins was the rich sort infected withall especially; With a vain confidence in vain riches, which the Apostle saith, none ought to put any trust in, because they are uncertain: the Thames doth both ebb and flow in four and twenty houres without fail, but no man can tel when a Bank-rout shall flow, if he be at an ebb: Again, the Thames hath never so low a fall, but it hath as high a flood: but if a rich man fall, his flood is seldom recovered to the full. Therefore rich men haue no reason to bee high minded because of their wealth, yet it is as proper to wealth as to wit, to puff up flesh and blood, with the blast of vainglory. Yea, so high doth the mind of the mighty lift up their looks, that they look quiter over the poor, and never see them or not regard them( at the least:) and as the wickedness of all the wealthy is for the most part capital, so the sin of Citizens, are lofty sins especially. 
Esay. 26.5.  Wherefore God called them high-minded Citizens. 
Esai. 26.5. Psa. 132.1.  Lord I am not high-minded, I haue no proud looks said the Psalmist, as if he would haue said an high mind is discernible by a proud countinaunce, or the countenance is the calendar of the mind. And so ment Esay when he said of the impudent sinners, 
Esai. 3.39.  their countenance bewrayeth them, &c. Your religion lieth in your mouths, for the most part; and your wealth in your heartes: Like those whom the holy Ghost pointing out to ezekiel, 
Eze. 33.31.  said: son of man they speak well of thee, but their harts, runneth after their covetousness. Or as ieremy saith of the people in his time, 
Ierimie. 5.2.  that they did aclowledge that the Lord liveth, but yet would swear to deceive: Ostentant pietatem, non ostendunt pietatem. They will talk of godliness as much as any, but they walk in goodness as little as any, for the empty cask maketh more rumbling then the full. Yea it is as true of them as of Rome: that, Religio peperit divitias et filia deuorau●t matrem: the blessing of the gospel hath made them wealthy, and the Daughter hath devoured the mother. And now wealth hath begotten that drunken sin of pride, which all the Props in the world are too weak to support.  
As you see in the prophesy of Esay, 
Esai. 3.16. 2. Sa. 14.26.  and much like is it to Absolons hair, that was too heavy for his head, until at last his head was too heavy for his body too, 
2. Sam. 18.9.  which teacheth that people infected with pride are never weary of it, until it be weary of them: 
2. Ki. 9.30.33 2. Sam. 18.9.  Iessabel dyed with a painted face, and Absalon in his long hair.  
So God was as good as his word, that he once spake by his Prophet Sophonie: 
Cap. 1.8.  I will visit the Princes and the Kings children, and all that attire themselves strangely. By the word, Visit: God meaneth that such are grown out of order, for visitation tendeth to reformation. Now as this& al other scriptures like to this do teach, that God will not endure these abuses, so know you, that too much trimming of the outward man, is a manifest token, that the inward man is abridged of his inward grace. And this principle being as true in divinity as in humanity, that the variety of things argueth the very vanity of them, infereth by a necessary consequent, that much variety of apparel, is proof enough of a mind surfeyted with vanity. We cannot imagine any man or woman to bee so banckrout of sense, but if they be not honest indeed, yet they would bee accounted so at the least: sith then our apparel, and other outward demeanour calleth our life into question, even in policy it were good, to beware what garments we wear, but specially because religion will judge us, for who will say they are mortified inwardly to God, which live a loose life in the face of the world? Ornamentum est quod ornat, or not autem quod honestat: An Ornament is that which becometh us, and that becometh us which wee may wear with honesty, saith one. It were good then, that such as care not for christianity, would suite themselves with modesty, and not give the world occasion to think that they live, onely to live unhonestly: this sin of pride consisteth either in strangeness of fashion, like the babylonish garment which Acan conveyed, or in superfluity of matter, as when they lay on cost, like Iulia, that would not forget that shee was the Emperours daughter, though her father( as she said) forgot that he was the Emperour: or as our superfluous Dames that think they bee best regarded, whose gowns are most guarded: or like the bounce breeched Gentles, that make garments( as Assuerus made his feast,) 
Hest. 1.4.  to show their ability: but, ad quid deliciae vestrae: to what use serve all your vanities? every man seeth save they that either will not see, or dare say nothing if they see, because Assuerus decree is of no force in their houses: 
Hest. 1.22.  the husband is many times constrained to look out of his house, as an owl out of a bush; daring onely see, but not bee seen; Such women Esay cheeketh, with: 
Esay. 32.9.  up you rich and idle women, for they will not work until they haue brought their husbands from plenty to beggary: faire burdens are they, not cracking the back, but quiter breaking the neck of their husbands credit, de albatasepulcra, goodly graues to bury all their husbands wealth in.   

Text.  And fared very deliciouslie every day. 
It is a great blessing of God to haue meate and drink at all, and it is a greater blessing to haue it of the best, but to haue it every day, is to be blessed in the suparlatiue degree.  
And yet I do not so call these blessings, as if I thought all men blessed, that live in abundance: for there are men that haue goods, and not the grace how to use them: 
Eccle. 4.8.  such a mans wealth is good in respect of the giver, but ill in respect of the receiver, goods they are because they fare well by them, but evils, because their plenty relieveth not others poverty; For when men fare well, they should remember them that fare ill: As Nehemia said at the feast of Tabernacles. God is never more dishonoured then in that time of merriment, as if you look with the spectacles of discretion, 
Eze. 16.49. job. 1.5.  you may see in those sins of Sodom. Therefore job had reason to respect( as he said he did) that his sons had dishonoured God in their feasts. When did you ever hear of a greater Eclipse to the honor of God then at the bowels on Herods birth day? 
Mat. 14.16.  You know howe good a man lost his head at that feast. go to then, you that fare deliciouslie every day, you that haue that which is both dainty and plenty, feeding on the quintessence of Gods gifts; You whose tongue doth taste of whatsoever it can talk off; You that think you are born onely to go gailie, and feed finely; You that fare the better for all things, and yet nothing fareth the better for you. 
2. Kin. 2.15.  As the children of the Prophets applauded Elisha for his goodness, so all condemn you for your exceeding badness: And as the poor in Jobs time blessed him for his bounty, 
job. 31.20.  so the needy of our age curse you for your cruelty, and that justly too, seeing you are without all excuse, for doing good. 
2. Sam. 25.8.  For could a man come to nabal in a fitter time then at his Sheep shering? or to a metre man then such a one, as hath for every day in the week a several suite, and for Sunday two? or that feedeth on dainties every day? I cannot see saith Saint james, 
Ia. 2.15.16.  how these men can( with a quiet conscience) go gorgeously, fare daintily, and talk religiously, and yet answer Iesus Christ in his members, with God sand you meate and warmth. Make yourselves garments of God sand you cloth, and see if they will keep you warm: or sit down to dinner with your Table full of God sand you meate, and look if you shall not rise, as hungry as you sat down? seeing then, the rich are not described by what they haue not; but by that they haue, such as answer the needy with, I haue not for you, they sand God word they love him not, 
2. Sa. 25.10.  as nabal did to david, that he knew him not. If there bee first a willing mind, 
2. Cor. 8.12.  it is accepted according to that a man hath, and not according to that he hath not, saith the Apostle: but if a man hath this worlds goods, 
1. joh. 3.17.  and seeing his brother want, shutteth his compassion from him: howe dwelleth the love of God in him saith S. John.  
Our saviour accounteth that done to himself, 
Mat. 25.40.  which is done to poor Christians, as men aclowledge themselves satisfied, when money is paid to their servants, for their use. And in commanding that he which hath two coats, 
Luk. 3.11.  should bestow one vpon him that hath none: he ment that no estates should keep to themselves, more then they need, and that all degrees should be furnished with so much as they lack, and as Christianity moveth all men to give willingly, 
2. Cor. 9.7.  for God loveth a cheerful giver: so duty commandeth the needy to receive thankfully, contrary to the nine, 
Luk. 17.18.  which were delivered from their leprosy.  
When samson had taken houny out of the lions carcase he said out of the eater cometh meate, 
judge. 4.14.  but from our eaters cometh no meate, 
1. Cor. 15.32  but they make themselves merry with, let us eat and drink, for to morrow we shall die; 
job. 1.4.  They haue gotten the trick of Iobs children to feast their own, and to banquet none, but such as do feast them again: and so these Capon-eaters make their bellies as graues, to bury the bodies, of beasts, fowls and fishes. They care not who fast, 
Philoxenus.  so they may feast, wishing( like Philoxenus) that they had necks as long as Cranes, that they might long taste their sweet meats in going down.   

Text.  And there was a certain beggar name Lazarus, which lay at his gate full of sores, desiring to be refreshed, with the crumbs that fell from his board, but no man gave them him. 
YOu know, he that giveth all things once, 
joh. 4.7.  craved a draft of water, not for that he needeth us, but for that oftentimes he trieth us, neither doth he try us, as being ignorant of our affections, but because he would manifest to us our manifold infections: and now ye haue as great use of the poor, as they haue of you, therefore the lord uttered these two Scriptures. 
Mar. 14.7. Luk. 16.9.  The poor you shall haue always with you: and, Make you friends of the riches of iniquity. Teaching us howe to conceive of the poor on earth, who shall receive us into heaven: That they may receive you into everlasting habitations when you shall haue need. And our saviour was born as poor as wee, that he might make us as rich as he; then let not plenty revile, but relieve poverty, as the state wherein our highest Lord was born, for so meaneth the holy ghost, that guest of all good mindes; though the graceless sort of our age, do measure mens worthiness, by their wealthiness, and say that the needye people are naughty ones: but if that were so, the son of man, not having whereon to rest his head, fasting long, and being tempted of the devill and all, should bee as bad, as he was poor.  
I never knew you saith he, 
Ma. 7.23.  to them that knew not the poor, and delivering the wounded man to the innkeeper, he gave him money and this charge withall: Cura hunc, take care of him. 
Luk. 10.35.   
Now as their need is exceeding great, so should their relief be very much. Lazarus is called a beggar, you are called rich men, here is as much contrariety as may be: very poverty in the one, and very plenty in the other: then as the Cherubins over the mercy seat, were like one to another, so are the rich and the poor: 
Gen. 1.26.  both resembling the image of God; in respect of your several dueties, your poor bretheren are as the ark, you as the Cherubins, 
1. Ki. 8.7.  under whose wings of mercy they should bee shrouded: but in regard of their present state, they are more like to daniel, 
Dan. 6.16.  when he lay at the mercy of the hungry lions.  
My Father worketh hitherto, 
joh. 5.17.  and I work saith our Lord, for though they restend from creating, yet they cease not from blessing, doing good to the creatures; So should you omit no time wherein, or occasion whereby you may help such as haue need of you, that the poor may say of you for your well doing, as the Licaonians said of Paul and Barnabas, for their heavenly speaking, 
acts. 14.12.  the Gods are come down to us in the shape of men; for men come nearest unto God in showing mercy one to another. 
Esay. 42.3.  It is some charity not to break a bruised Reede, but to bind it up is much mercy.   

Text.  name Lazarus. 
THat this poor man is name in the Scripture,& the rich man hath no name therein, but is spoken off by the holy Ghost, as men describe strangers by circumstances: it firmly noteth, the truth of Saint Iohns prophesy, who saith that as many as had not their names written in the book of Life, 
Apoc. 20.15  were cast into the Lake of fire. again, it noteth in what case or state of living they are, to whom we must do good, namely to lazars; or the household of poverty: and therefore this needy brother is described by such accidents as are incident to poverty, and do rightly Annothomize a man in misery: As that he lay at the gate, not being able to stand.  
Such were the Cripples of whom Saint John saith, 
joh. 5.3.  that they did lie waiting for the moving of the water of the pool Bethesda, and that Lame man, whom GOD by Peter and John did heal, 
Act. 3.6.  was brought by others, and laid at the Temples beautiful Gate: all such do show their impotency, by couching on the ground. It is duty to do good to all men, but it is both duty and mercy to relieve men in misery.  
here then, is one sort of poor whom we must sustain: such as haue no means to get their living according to Gods ordinance. Therefore this lazar begged for alms, 
Act. 3.6.  and he at jerusalem was laid at the Gate of purpose to ask alms of such as passed by him and such a one was Bartimeus that begged by the way side and many more. There is also a sort of poor that do work, but their labour is not sufficient to relieve them, either by reason of the hardness of mens heartes, who make them perform too much work for too little money, or else because life-stealing age, hath taken away the wonted nimbleness of their fingers, and agility of the body. Such the Scripture saith are strucken in age, 
1. Kin. 1.1.  and when age striketh, the people bend, as they that seek where they may lie down and rest. 
1. Cor. 16.  Such Saint paul spake off when he wrote to the Corinthians about a Collection for their better maintenance, for such as cannot live of their own labour, ought to bee maytained by the common purse: As the Lacedemonians had a custom, that the very oxen which had laboured for them until for very age they were not able to work any longer, should without molestation feed in any mans pasture.  
And another sort of poor there are, which like the prodigal child, 
Luk. 15.13.  once thought their bag had no bottom, but when they found a bottom, they perceived also that it is too late to spare in the bottom. These may well complain but hardly be heard, for though their case be pitiful poor, yet the cause of it was pitiless prodigallity: and who will bemoan his case whose cause is nought? That wise of the son of the Ptophet, which entreated assistance of Elisha, 
2. King. 4.1.  after the death of her husband, alleged that though he dyed in debt yet he feared the Lord, and that( as shee said) Elisha did know: whereby it might appear that he ran not into debt by unlawful means nor spent what he borrowed in riotous company: for if it had been so, Elisha had been able to reprove her, and it is not unlike but that he would haue so done, but they that foster such as care not how they get, nor how they spend; they maintain poverty, but not the poor. There is yet an other sort of poor, who as they need exceedingly, so will they take extreme courses to supply their want, these without blushing say: 
Luk. 16.3.  to beg, I am not so base minded, and dig I cannot, these are they that steal and be hanged.  
We usually say there be two kindes of enough, and so is the saying of solomon, 
Pro. 28.19.  he that tilleth his ground shal haue plenty of bread, but he that followeth idleness shall haue poverty enough: Among the ancient Romaines, no man might walk the streets without some instrument: that signified, by what trade he got his living: and in Indea at this day every man is examined what he hath earned before he is suffered to eat. Our idle ones should take example by God himself, who wrought first, 
Exo. 20.21. & then restend: yea he wrought six daies, and restend the seventh; so were it meet that they should work more, and rest less: and doubtless our saviour in saying to the disciples not onely rest, 
Mar. 6.31.  but rest a while: meant to teach men to measure their ease as well as their pains: the very Angels haue no idle allowance, but are as they bee name ministering spirits, and seeing the greatest states both in heaven and in earth, haue the heaviest burdens: 
Heb. 1.14.  no marvell if the Scripture condemneth them that lend not a finger to ease other.  
If that law were in execution, he that will not labour let him not eat: 
2. The. 3.10.  I warrant you more would die of idleness then of sickness. I am of his mind that was of my name, and said sometimes there is not a more unnatural thing then to suffer these caterpillars to gnaw on the common wealths fruit, by whom it never received fruit. One argument more of this mans impotency, is that he was full of sores: there are a Pocky company that are sore at this day: but it is very like, 
job. 2.7.  that this man had his sores sent( as Job. were) for trial of his patience, and to exercise others pitty towards him, for the diseased haue most need to be eased: as our saviours manifold examples do signify, which he partly shewed on the woman with the bloody issue: 
Mat 9.22. J●●. 4.39. Mar 7.35. Mat. 8.13. Mat. 9.7. Mat. 17.8.  on the man deaf and dumb; on Peters mother in Law; the Senturions seruant; the man taken with a palsy; the lunatic, and the like: and if men will not help them, the very dogges will do what lieth in them, before they shall want all comfort.  
It is proper to dogges to wound, but here vnkindnesse woundeth, and dogs give plasters; judge then, whether dives or his dogges, were more dogged. And to leave this miser without all excuse, his poor man is said, to crave the crumbs, lying at his gate, so that in coming forth he must needs see him; and considering what he asked, could not with any colour deny him. What poor man ever lay at my gare, and perished for want of relief, through my default( said job?) but if our rich men should ask this question, 
job. 31.21.  it would bee answered every day to their endless shane.  
For as Christ passing by the way from jericho, saw two blind men: so our able men, seeing such, pass by them apace. 
1. Sa. 11.  Nahash hath gotten their right eyes that they cannot see such, satan standeth at their right hand, 
Psa. 99.5.  therefore they can do no good to any. God saith, ask and you shall haue, 
Mat. 7.7.  putting us in mind of our best state, while we are here on earth, for al are in respect of God, as the poor are in comparison of the rich, for the proudest are fain to say to God, give us this day our daily bread, 
Lu. 11.3.  as the poor humbleth himself to the rich, when he would haue ought: 
1. Cor. 4.4.  Quid enim habent quod non acceperunt: and it is the greatest motive to make us show mercy to other, if wee consider that both wee haue had, and look to receive mercy ourselves from other.  
Now seeing Lazarus beggeth but the crumbs, and yet obtaineth not, it agrauateth this mans sin like an Orator: for if such a fellow as cogging Gehesy, craveth a double gift, 
2. Ki. 5.23.  he is answered, take( with all my heart) what will serve your turn; so cunningly can rich men serve their own turn, under a colour of serving yours: ye see what a vain man will do in his humour, 
Mar. 6.23.  Herod will give half his kingdom for a dance: the rich man will do any thing to please himself, but he will do nothing to please God. lo he will not pleasure a poor man with his poor crumbs, for it is said that no man gave them unto him: it seemeth that the seruants were like the Master: and no marueil, for an irreligious master often maketh an ungodly seruant: and a wretched husband a miserable wife: But it is not always so, for cruel Ahab, 
1. Kin. 18.3.  had good O badia to his Steward, and hoggish nabal, had kind abigal to wife. 
1. Sa. 25.18. 1. Kin. 18.4.  While Iesabell plagued the Prophets, Obadia cherisheth them. But now, where most is, nothing cometh to the poor mans lot. Lord where is charity become? that men will not give that to their brethren, which they cast to their dogges? 
Mat. 3.9.  O God raise up children to Abraham, make fleshly hearts of the flinty ones, by causing the fire of that spirit, which proceedeth out of thy mouth, to kindle the coals of mans kay-colde conscience: for he that prayed, 
jer. 31.18.  convert thou me and I shall bee converted; ment that it must bee of thy doing or never be done.  
No marvell if the poor do pine, when the rich repined, to depart from their crumbs: 
Act. 20.35.  the Scripture saith it is a more blessing to give then to take: so that either the rich believeth not the Scriptures, or careth not for a blessing: if otherwise, considering how little would pleasure a poor body, and how much it would please God; I cannot see howe they could deny so bound a duty, and so reasonable a request, for neither can the poor ask less then the crumbs, nor the rich give less, except they will give nothing, there is no doubt but God would be as well pleased that you give your broken meate, 
Lu. 21.3.  as he was with her that gave but two poor mites. There be many that would bee accounted doers of good: but where may we find a faithful man, 
Pro. 20.6.  saith the wise Salomen, as if he would say, many would bee said to be bountiful benefactors, and yet do nothing that is good, but you must do so, as ye would be accounted so, or else when men haue found you, they are never the near one faithful man. 
Mat. 23.23.  The Scribes and pharisees, pretended most godliness,( you know) when they intended exceeding wickedness and the world is full of such holy theeues. It was for our example that our Lord said, 
Mat, 15.22.  I haue compassion on the people, for they haue been with me now three daies and haue eaten nothing, what compassion then should we take of them that haue begged from door to door, all the daies of their life: you chasten thē with whips, but their father will chasten you with Scorpions, 
jer. 8.  for your unmercifulness towards them. usually mens charity is proportionable to their faith, 
Mat. 13.31.  for whose faith is not so great, as a grain of Mustardseede, there charity is not worth one crrumme of bread.  
Christ was known in breaking of bread,& Esay maketh it a true note, 
Luk. 24.35. Esay. 58.7.  of a Christian to break his bread to the hungry. And look vpon the fig-tree,& all other trees saith our saviour, 
Lu. 21.29.  for when they shoot out, summer draweth near: and I doubt not, but a fruitful life to Godward, is an infallible token, that men draw near to Gods kingdom, and it to them; therefore such as haue begun well must continue well also, least their latter negligence, deprive them of the blessings of their former diligence: but such as never give a blessing, 
Iam. 2.13.  let them never look to receive a blessing.  
It is almost come to pass, in all the land, as it was in dives house, that no man giveth any thing to any poor man, and yet they that haue already too much, are most hasty to haue from every man. How then would you haue them content that possess nothing, seeing yourselves live mal-content, which enjoy al things? Non ad erubescentiam vestram dictum est? do you not-blush when you consider this?  
Pharoes lean Kine devoured the fat? 
Ga 41.4.  and no marvell, for the lean should feed vpon the fat, that they may be fatter: But when the fat eat up the lean, there is no cause of that: again, seven did eat seven in Pharoes dream, and so each one did eat one, but we see now, that a few fat ones chop up all the wealth, and the most may go beg, hang, or steal, or starve: and if they beg you cry a whip for them, if they steal a rope: but if they starve, you shall burn for it in the fire of hel; for you may keep most of them from begging, stealing, starving or hanging if you will, but so deep is your foundation laid in unmercifulness, that an earth-quake cannot move you.  
He that gave you a commandement of mercy, gave you also an example of mercy; for he said not onely, 
Lu. 6.36.  bee you merciful, but added, as your heavenly Father is merciful: For as God bestoweth not one blessing vpon us, but multiplieth them as he thinketh meetest: so he would haue all remember to grow in goodness, and having done one charitable dead, to be-thinke us what goodness wee may do next with most profit to our brother, and pleasure to our God: as when the Lord had said, 
Lu. 3.11.  let him that hath two coats, give one to him that hath none: he proceedeth to say, and let him that hath meat, do likewise. Though you love your honey because it is sweet, yet might you give some of it, 
Pro. 20.27.  seeing yourselves are glutted with it. Omnis virtutis laus in actione Consistat: virtue is no longer praised, then it is exercised: 
job. 30.20. job. 31.20.  other mens words may honor you, but your own good deeds, must make you right honourable.  
When Alexander offered fifty talents to his friend Perillus, 
Alexander.  as a Dowry with his Daughter: Perillus said ten talents were enough: Yea said Alexander for thee to take, but not for me to give. We haue but a few of this mind, either to ask less then is offered, or to offer more then is asked; but so honourable is every Eagle, that he will not eat his pray, 
Ecclesia. 4.8.  alone without company of other birds. Riches may be kept to the hurt of him that hath them. Therefore the wise venture the worst to save the better, as he that fighteth, holdeth out his arm to defend his head; 
Acts. 27.38.  as the sailors cast out their corn to save their Ship; or as the true man parteth from his purse to keep his life; and so the rich men should do good here, that they may not suffer ill here after: My heart shall not reprove me of my daies( said job) meaning that his conscience should not witness, 
job. 27.6.  that he had spent his time ill. I would they would once bee of that mind, who are as evil as old; but as the Lord began his Sermon, 
Luke. 4.21. ( in the Sinogogue of Nazareth) with this day, is this Scripture fulfilled in your ears, so may I truly say every day, is this Scripture fulfilled before your eyes, for Quo plura hominibus contulit Dei bonitas Occecat animos altior securitas: And I appeal even to their own consciences,( if they haue any) whether thousands of gold and silver, 
Psa. 119.27.  or Gods law bee dearer unto the rich. All men hold it a good rule to deny nothing that wee would ask, and to require nothing that wee would deny being asked. But the unmerciful, will haue no nay like Ahab, and Iessabell, nor give any yea, 
2. Kin. 20.11  if he should part from any thing, like nabal the churl, for all goodness goeth backward, 
2. Kin. 20.11 Esay. 51.21.  like the shadow vpon Ahaz dial. So miserable and drunken are men,( that is) so drunken with miserableness are they.  
If you ask why the hand is bountiful, it is because the heart is pitiful, for that heart is cold, that setteth not the hand a work; there is a heart that is like the day, for it will be harder and harder: such a one was Pharoes heart: and there is a heart like wax, which will melt vpon the brethren, 
2. Cro. 34.27  such a heart had King Iosia; and such hearts haue all they, who are thoroughly touched with a ceiling of other mens wants.  
And as Samuel powring oil on Saules head, 
1. Sa. 10.1.  said the Lord hath anointed thee: so the world giveth wealth, but God it is that blesseth you to do good with it. O that my complaint were truly weighed, 
job. 6.2.  said Job, and it were to bee wished, that men had grace indeed to make a conscience of the poor mans case: then as samuel said to Saule, 
1. Sa. 20.7.  when thou seest these signs come vpon thee, do as occasion shall serve: So they would bestow bread vpon the hungry, drink vpon the thirsty, and clothing upon the ragged, fitting their ability( like Almners) to every good opportunity, whereas now the poor find them no more then Job did his visitors, 
job. 16.2.  a company of miserable comforters.   

Text.  And it happened that the beggar dyed. 
THough it be here said, that it happened or chanced, that the poor man dyed: for that death either cometh suddenly, before we look for it, or on the party that is not provided to it: yet the original saith, it came to pass, or so it was, that Lazarus dyed, therefore as Jsacke said to Esau his eldest son, 
Gen. 27.2.  I am old and know not the day of my death: so your use of this is to remember, that death tarrieth not, and that the covenant of the grave is not shewed unto you, 
Eccle. 14.12.  that you may bear a part with david. O God my heart is ready, 
Psa. 108.1.  my heart is ready, for as he was prepared to glorify God by living well, so should all by dying well: and the departure of such, is like the counsel that Rebecca gave to jacob to rid them out of danger, 
Gen. 27.43.  least the better should be molested of the worse: and in dying, there is a kind of necessity, 
1. Cor. 15.50  for seeing that flesh and blood cannot not inherit the kingdom of God, as it is but flesh and blood, it must therefore haue an alteration, not of substance but of quality, instead of corruption, the body taking an incorruptible State, and in place of mortality, it shall put on life itself.  
And our saviour said, that death was necessary even in his man-hood: Except the wheat corn falleth into the ground and dieth, 
joh. 12.24.  it abideth alone: so, Corruptio unius est generatio, alterius: It pleaseth the holy Ghost by killing our imperfections, to beget in us a perfect state.  
And seeing that God hath promised a better life to them that use this well, the godly are glad to restore this, that they may receive that: and in this sense it is truly said, that the hour of death, is better then the hour of birth: for it is better to the better, seeing that the living do sin and are mortal, but such as haue dyed in the faith, haue made an end of sinning, and are immortal.  
And death being a debt that all must pay, if it bee any degree of blessedness to be out of debt, then they that are soonest dead are sooner happy. For as the bad die to shorten impiety, and to begin their pain so the better depart to end their misery, and begin felicity. The Apostle instructing the ignorance of the Thessalonians, conserning the state of such as haue departed in the faith, calleth their bodily death a sleep: 
1. Thes. 4.13 joh. 11.  for as the people said of Lazarus, if he sleepeth he shall do well, so what man or Woman is impatient to see their friends, kindred, or acquaintance sleep and rest quietly? so patiently should all take the death one of an other, as those that haue bidden the world goodnight, and are gone to sleep for a time. bear wee then, the loss of our friends with this resolution: that as sure as the earth hath lost them, heaven haue found them, and though they haue not the company of men, yet they haue the comfort of Angels, which is far better.  
here their foundations were on the sands, and therfore their earthly Tabernacles fell, 
Psa 87.1.  but now their foundations are on the holy hills, where they shall continue: they are in heaven, where nothing can annoy them: as the other are in hell, where nothing may ioy them.   

Text.  And was carried by the Angels into Abrahams bosom, 
WHen the tempter assaulted the Lord with, 
Mat. 4.  if thou be the Son of God, &c. he alleged also that Scripture which affirmeth the diligence of Angels in their office, 
Psa. 91.11.  which the Author to the hebrews saith, 
Heb. 1.14.  is to wait on such as shall be heirs of salvation: the truth whereof is confirmed, by many plain demonstrations. 
Luk. 22.43.  For Iesus Christ being in an agony, hath an angel sent to comfort him. 
1. Ki. 19.5.6. daniel. 6.  Elias in distress, is relieved by an angel. When daniel was in danger of the lions, he said that an angel stopped their mouths. 
Gen. 32.1.  And jacob flighted with a fear of his brother Esau, is encouraged raged by a vision of Angels: and poor Lazarus departing out of this life, the honourable Angels were his bearers into rich Abrahams bosom. So that the departure of the faithful out of this life, 
2. Kin. 2.11.  is like the passage of Elias in his glorious Chariot. Be we therefore stayed vpon Gods good providence who never leaveth his, Ab ovo, ad aeuum, for he spake by long experience, that said, I haue been young, and now am old: 
Psa. 37.25.  yet never saw I the righteous forsaken, nor his seed begging their bread. Be we also admonished to persever in well doing, least our latter negligence, cut us off from the blessing of our former diligence: and accursed conversation, deprive us of the assistance and society of the blessed Angels.  
Now the place whithere the poor Lazarus was carried, is the possession and fruition, of the rest of the faithful, after this life; Which here the Lord calleth Abrahams bosom: 
Lu. 25.2.  and else where is name our Lords ioy, and eternal rest, and our Fathers house. Concerning which place; as the righteous haue heard of it, 
Apoc. 14.13 joh. 14.2. Psa. 48.8.  so haue some of them seen in it very excellent things, they know, that as the state wee aim at, is here incomprehensible, so it is there incomparable. 
Psa. 103.5.  Where he that made the soul, will satisfy it with good things, 
Psa. 16.11.  for in his presence is the fullness of ioy, and at his right hand is pleasure for evermore.  
And because this place must be gotten by believing: therefore it is likened to the bosom of Abraham the Father of the faithful: and the children of GOD do rely them on faith, 
joh. 13.23.  as Saint John did on Christes bosom: and Lazarus on Abrahams. For they remember that their inflicted punishment, is no way comparable to thev nexpected comfort, which he promised: 
joh. 16.22.  who said, I will see you again, and your heartes shall rejoice, and your ioy shall no man take from you; if any thing could dispense with death, holiness could do it. But the very elect of God though they live like saints, 
Psa. 82.7.  must die like men.  
How be it, right precious in his eyes is their departure. 
Psa. 116.13.  The wise man bringeth in the fools opinion concerning the death of such as poor Lazarus was. 
Wisd. 5.4.  Wee thought him to perish( say they) Non autem periunt a terra, said seperantur a Populo, vt Colleganter ad patres: They are not destroyed from off the earth, but are partend from other folk, that they might bee joined with their Fathers. Where they shall not choose but live, as here they may not choose but die. For such honour haue all Gods saints: and such blessedness hath Abrahams bosom: and as that is dearest unto us, which we place nearest to us, so must the faith of Abraham, 
Contio divi  bring us to the bosom of Abraham.   

Text.  The rich man also dyed. 
TEndimus huc omnes, metam properamus ad unam: This word, also: importeth the equality of all estates, in respect of death: 
job. 12.2.  therefore you that are men alone, and think there is no wisdom without you, prevent this decree if you can, or else confess your infirmity. Purchase a new lease, with all the bags that ever you filled, or else make you bags that wax not old; You rich men haue wit enough to keep your money from such as sell you leases, until you haue gotten( confirmed under their hands and seals by good assurance) what you would haue: but in spiritual cases, ye are as ignorant as Asses.  
Wherefore else did the worlds child, 
Luk. 12.  take vpon him to warrant himself a long life, when he must die the next night: did not the spirit of God rightly reprove him, with ( Stulte dives) thou foolish rich man? for what greater folly, then to think yourselves to bee sure of that whereof every man is most uncertain?  
You see that forbearaunce is none acquittaunce, for though the poor man dyed first, yet the rich man dyed also: and the time will come when all shall speak in the present-tence, 
1 Kin. 2.2. job. 7.21.  like david and Job: I go the way of all the earth, saith the one; and behold now must I sleep in the dust, saith the other: So the greatest of you shall come from his down bed, to his dust bed, at the last, when death shal come, 
2. Ki. 9 24.  like the arrow from Jehu his bow, which strooke Ioram, that he tumbled down in his Chariot and dyed.  
Where is his promise then, 
Gen. 3.  that soothed up our progenitors, with you shall not die. Is not this true rather? it is appointed unto men, 
Heb. 13.27  that they shall once die. Which being Gods decree, it standeth unchangeable, 
Dan. 6.  like the laws of the Medes and Persians, which might not be altered: or like Pilates inscription on christ his cross: or as Herods oath, that for his credits sake he would not break: or like Iephthaes vow, which for religions sake he thought he might not alter. 
Iam. 1.17.  So with God is no variableness, and therefore are his covenants called covenants of salt. 
2. Cro. 13.5.  Seeing then the case standeth so with us, that all estates are equally subject to deaths stroke, let none think it more strange to die,( when their time is come) then to go to bed when night is come. Yet this is the usual oversight of the rich, that they rather consider how much longer they might haue lived: like her that said, 
joh. 11.21.  Lord if thou hadst been here, my brother had not been dead. Then howe much sooner they might haue dyed, like him that said, 
Psa. 31.15  our time is in Gods hand, who being bound to no man, yet is bountiful to all men, that we might attribute it to his mercy without our merit.  
The Lord blessing them that live in his fear; 
Psa. 128.2.  saith of such, they shall eat the labour of their hands, and how much more may he pluck that, which his own hand hath planted, specially seeing life is so committed unto us that we only use it but God is the owner of it, who holdeth the property of life in himself, who is the life itself: and the Scripture advertiseth by the example of giuing tribute to Caesar, 
Mat. 22.21.  that the right of the lawful sovereign, is an effectual reason to make every loyal subject to give him his duty.  
And the consideration of the weak tenor, that we haue of this life, may be a forecible motive, to persuade us to use it well, while we haue it; for he that liveth and not by righteousness shall die, 
job. 4.21. & not in goodness, saith job.  
O then, by a good conversation furnish your life against death shall finish it. At other times wee teach you to live well, but upon these occasions we admonish you to die well. Wee all do pass our dayes, as Peter and the other Disciple which went to the Sepulchre. 
joh. 20.6.  For some go both to the grave and into the grave; others go to the grave onely, but not into it.  
And as when you accompany the dead corpes to be butted, it goeth before and you come after: So may you be advertised that you shall follow in dying, as well as in going: as when death had done with the poor man, it singled out the rich man, for the rich man also dyed, saith the evangelist.  
Thus when you hear of one that is dead, you must think of it as a summons to your own. And for such as live well, it is as profitable for themselves that they shall die hereafter, as it is for the poor and others that they live here, and that do they know well enough. Wherefore in the spirits of just men, they say: Cupio dissolui, et esse cum Christo, not Cupio mori; 
Rom. 6.23.  I desire to die: for death is the reward of sin, but to be dissolved, for the soul is in the body, as a bird is in the cage, 
Psa. 11.1.  seeking to bee at liberty, and being let out, flieth unto the hill: or as Joseph in the prison house desiring enlargement. 
Gen. 40.14.  O bring my soul out of prison, 
Psa. 142.9.  saith the Prophet. And a true distinction of the lives of the better from the worse, while they live here: is, that the one may be said to suffer this life, the other to desire it: for the one crieth like the Saints; come Lord Iesu, 
Apoc. 22.  come quickly. The other like the devils, what haue wee to do with thee the son of the living God? and this is an infallible truth? 
Luk. 8.28.  that a mans willingness to die, doth( for the most part) argue his preparedness unto God.  
Now a common case, is a common comfort, therefore seeing that poor& rich and all must die, that is no injury to any, which is the equal condition of all. And in that, that the poor man was first taken: and then the rich man, it noteth that God respecteth not persons, either in life or in death, but would teach us to take our turn when our time is come: and so much the rather for that death is the common Ferry man of us all. It was an effect of Gods unsearchable wisdom, that as he did seal up the certainty of our death: 
job. 3.23.  so he concealed the time of our dying, thereby admonishing us, to respect death as a decree most certain, and to expect it as a thing most uncertain, that both being well regarded might prepare us to a readiness. For though we know that all shall die: yet we see that all haue not equal time, for one dieth in the womb, 
Psa. 58.8.  even that untimely fruit of a woman: an other at his first step into the world, taking his welcome and fare well both at once: others after a little while, whose cradle figureth their grave; and others in their old age, so that all are partly born to bee butted. For what man liveth and shall not see death, 
Psa. 89.48. Ecclstes. 3.1.  saith the Prophet? The Preacher also telleth us, that the ages of this life, are as the seasons of the year, for there must be a time to sow in, and a time to grow in, and then cometh harvest the time to mow in: But in certain climates of the world, the corn is sooner reaped, because it is sooner ripe.  
And so betwixt sooner and later, all of us are gathered up in the end, then seeing that death is a guest so well known to all men, and his message so vnauoydeable, that he still returneth, Corpus cum causa: Why should he not bee as welcome to us, as he is well known of us, and if it pleaseth God to translate thee before others, thy duty is to thank him before others: if after others think that he giveth thee space, and pray him also to give thee grace unto repentance.   

Text.  And was butted. 
THey that are acquainttd with Histories do know the uncivil dealing of sundry savage nations with their dead: for some cast them out to be eaten of the wild beasts: some hang them up to be devoured of the fowls of the air; others calling together their kindred, do eat them as a banquet; some being more civil do imbalme them,& so preserve thē,& set thē a side in some secret place. But Christians do most dutifully and comely return the earth his own, after that God hath taken the divine part of man. 
Act. 12.7.  And as wee call burial the last Christian duty that we owe either to other: So we esteem the denial of Christian burial, the foulest disgrace that can bee offered us in this world, and to show that men hold it in prise, we see many times that they whose life was very odious, haue their Funerals exceeding sumptuous. But wee may offend in this business of burial two ways. 
Mat. 28.29.  First in being sulphureous( like the pharisees) in tricking of sepulchres, and as they whose burial hath cost more after their death, then they were worth even in their wealthiest state being alive( if every bide had received back again his own Feather) so much more costly then comely is many a mans vanity: Secondly we may offend in being too careless of comely burial, as they who say: if I am dead, cast me on a dunghill, if you will. I say to such, that if they want Christian burial, they want Christian duty, and God hath laid it as a curse upon the ungodly heretofore, 
jer. 22.19.  as on Iehoakim by name, and diverse other.  
And the Psalmist bringeth in jerusalem, thus lamenting that curse of God vpon them among the rest: 
Psa. 79.2.  the dead bodies of thy seruants, haue the enemies given to the beasts of the land: and the flesh of thy saints unto the fowls of the air. I know it is no matter of salvation either to haue or to want Christian burial: 
Psa. 24.1.  For the earth is the lords and all that therein is: and all that the world can do is but to hurt the body, 
Luk. 12.4.  and then they haue lost their sting.  
So that although wee cannot haue christian burial: Yet tantundem est via ad caelos. Caeloque tegitur, qui non habet vrnam. But I would not haue any man to despise burial Diogines-like, who willed his friends to lay him in the wide fields when he was dead: but when they replied, that the beasts and fowls would feed on him, he wished them to lay his staff by him, in mocking manner. God himself hath a care of our departure, 
Psa. 11●. 15.  for right dear in the sight of the Lord, is the death of his Saints, and we may not be careless of what God is most careful. It hath good use( out of doubt) that Joseph of Aramathia had a tomb ready against his death: 
Lu. 23.53.  that Abraham purchased a field properly for burial: 
Gen. 23.  and that jacob caused his eldest son to swear that he would carry him out of egypt, 
Gen. 47.31.  and bury him in Canaan, for these Scriptures( as the rest) are written for our imitation. And when Christians accompany their like to their long home, it hath a goodly grace: or( as Job saith) when wee deliver a body to his Mother again. But when an ungodly man is accompanied to his grave, it is like, as when a company of true men, follow the Cart that carrieth malefactors to tyburn; or as when a flock of fowls do pass by a dead Goshauke; or when the Dog-killer cometh by a dead Fox, he slippeth off his coat, but casteth away his carcase: who rejoiceth not when wickedness is going to the grave? The Executors are nimble fingered to tell his coin, and share his bags: the worms bestir them, for their feasting time cometh near. The devill attendes diligently to cease vpon his soul in fee-simple; and therefore it followeth in the Text.   

Text.  And being in hell in torments. 
Est locus hic partes ubi si via findit in ambas: The Scripture you see acknowledgeth but two ways: either men go to heauens ioy with Lazarus, or else to torments with this damned Ghost, and that immediately. So that if there bee a purgatory, the Pope hath purchased it of late, from some man, like himself, that he may make a gain of it. As Simon Magus would haue bought that power of the holy Ghost by whole sale, 
Act. 8.18.19.  that he might haue sold it again by retale.  
And being in hell torments. The holy Ghost speaketh in the plural number of the pains of the damned; As Moses saith, that God rained down fire and brimstone from heaven vpon Sodom, 
Gen. 19.24.  for God being a just measurer, sendeth much punishment, upon much sin. This wretch was rich in sin, 
Gen. 18.  and therefore he hath a plurallity of punishment. For shall not the judge of all the world do according to right? 
Gen. 18.  Yes, and therefore he that loveth to do nothing but sin, hath nothing but punishment: 
Psa. 99.16.  they that love not blessing, it is far from them: and such as love cursing, it hasteth to them: such as torment others here, torments remain for them hereafter.  
When God threateneth destruction to the damned, he doth not say simply moriemini, 
Gen. 2.17.  ye shall die, but mortem moriemini, you shall die the death, which the best translation turneth thus: moriendo moriemini, in dying ye shall die: that is, you shall be ever in dying but never be dead: as the bush that Moses saw was burning, 
Exo. 3.2.  but not consumed. Where it would bee great mercy to kill quickly. There be in a great house, vessels of honor, and vessels of dishonour. The people are called vessel of being full or empty. As the mighty vessels that Salomon made for the Temple was called a Sea, 
1. Ki. 7.23.  for the greatness of the continent: but vessels of honor are so called, of being replenished with goodness, and vessels of dishonour, are such vassals as Pharo, 
Exo. 9.16.  of whom God said for this cause, haue I kept thee: meaning partly that God might get himself honor on him, in his life, and at the last bring him to a dishonourable death. Grauia tendunt deorsum. heavy things do press down, and it is not unlike that in this sense the hebrews( calling a rich man a heavy man) do, 
Heb. 12.1.  will Christians to cast away every thing that presseth down; meaning such things as hinder the good course of a Christian life, you see how hardly this burden is cast off by the young man, 
Luk. 18.  who choose to keep his present possession on earth, rather then to accept of that which the Lord promised in heaven. How like wealth is, to the bunch on the camels back, keeping men from entering the straite gate, and much more from creeping through the needles eye: and you see howe low it pressed this man of great possessions, even to the bottom of destruction.  
The devill was of opinion that a man will give all that he hath, 
job. 2.4.  to save his life here: How much more then should he do it to save his soul. So that by the very devils argument, a rich man had rather save his life here, then his soul should live hereafter. I would to God they that desire to live long, would endeavour to live well: 
Gen. 47.9.  for it is a good life that must bring a long life: jacob said his daies were few and evil, not ill because they were few, but few because they are evil. And Paul in saying to the Corinthians; 
1. Cor. 11.30  For this cause many are sick, and weak among you, and many sleep; had relation to their profane and ungodly life which then they lead. But you see how dangerous it is for men to neglect times and occasions of performing the dueties of a godly life. There is also a note for all men to take heed what they do, seeing it is just with God, to sand men one thing for another, if they do one thing for an other,  
The divines haue a proverb of Noas wine, Vinum non pepercit suo inuentori: which should make posterities provident, in the like cases, and seeing it is evident that many men are as drunken with wealth, 
Gen. 9.21.  as Noah was with wine: Schollers may also say of wealth, divitiae non miserentur sui Magistri. Noah was but deunken with his own wine, but dives was damned with his own wealth. Then a rich mans winding sheet, may cover his shape, but cannot hid his sin, and he may give as many gowns as he can at his death, but the holy Ghost affordeth his life lead, never a cloak. Lord; who would think that they which are greatest here on earth, may miss soonest of the Kingdom in heaven? Here is no reason alleged directly, why this party went to hell; but as divines do, so all men may safely gather, that it was for abusing so manifold blessings of the bountiful God. 
Gen. 40.19.  So that as Joseph told Pharoes Baker his dream, that the birds did eat the bread out off the basket which he carried on his head, was a Prognostication, that fowls should feed on his carcase, when Pharoe had caused him to bee hanged. So the abusing of Gods blessings here, is a figure of your partaking with dives in his punishments as you haue done in his sins. You red in the gospel, that the King passing sentence, vpon that unworthy guest at the feast which he made at the marriage of his son, 
Mat. 22.13.  said take him, for he was none of that company, and therefore to be taken from among them, and bind him hand and feet, for those hands that never did good, must be bound to suffer evil:& those feet that walk not in any good way, must suffer the reward of going a stray. bind hand& foot too, that he may haue no ease by turning or moving, but lie still, and suffer still, and cast him, 
2. Ki. 9.33.  as Jezabel was cast out at a window. For God casteth off all care off such, as cast not their care on him, and they are right cast-awaies, into utter darkness, where he must not remain for three daies,( like Pharoe in that palpable mist of egypt) but always. 
Exo. 10.22. Psal. 16.11.  Now in Gods presence is the fullness of ioy, and at his right hand pleasure for ever: then, to bee deprived of his presence, is to be placed in sorrow, and to bee sent from his right hand of pleasure, is to bee possessed of endless pain. 
Psa 9.17.  Thus shall the wicked be turned into hell, and all the people that forget God: Be admonished then( you rich men) by this burnt child, to dread the fire, 
Pro. 12.12.  for the desire of the ungodly is a net of evils, saith the wise King, that is the desire of ungodly men is to catch, for it is a net, and to catch by evil, that is by evil means, yea it is a net to catch himself, as he hath caught others. 
1. Ki. 20.21. Num. 22.22.  Ahab is caught by Elias; Balaam by the Angel; Pharoe in the Sea; dives in hell: and every one is overtaken by his own devise, like Absalon with his own hair; 
Exo. 14.  and Hammon with his own gallows; 
2. Sam. 18.9.  How is it then, that the warned are so few, seeing your warnings are so many? 
Est. 7.10.  is it because ye haue not heard of an holy Ghost, 
Act. 19.2.  or for that ye haue not received of his grace? lo, you be the men that take not God for your strength, 
Psa. 52.7.  but trust in the multitude of your riches.  
You must all meet one day, 
Psa. 15.4.  like Samsons Foxes, with fire-brands among you, for that is the place of them that know not God; 
Psa. 41.18.  Ye Dolphins that play most when a tempest is nearest; 
Psa. 16.30.  Ye Philistines that are most merry when the house is ready to fall on you; 
Psa. 41.18.  Ye sons of leviathan, that care no more for a sword shaken at you, then for a straw: 
Luk. 12.  Ye senseless churls that feast most merrily, when your souls must pack presently: 
Rom. 6.23.  you forget that the judgements of God are according to right. As he was Abrahams reward, 
Gen. 25. Deu. 10.  so is he every sinners revenger: many are your Eclipses here( you know) but hereafter your light shall be clean put out, 
job. 18.6.  and yourselves turned into a smoke, like Sodom: you that haue caused whole spittle houses of poverty, 
Gen. 19.28.  you must suffer a hell of misery, where you must be deaths pray, 
Psa. 49.14.  and hels perpetual prisoners, where the plagues of God haue no end: Where that first born of death, the hearts sickness shall be seconded with the King of fear, 
job. 18. 1●.14  even most dreadful vglines: Two attendants which never leave the damned in hell, where he remaines as a three plucked up by the roote, 
job. 19.10.  of whom there is no hope of any recovery. 
job. 3.1.  If Job cursed his day, for a temporal affliction, that God sent him for a trial: O what will they do, who in body and soul shall be taken with eternal and intolerable torments? God give them grace to weigh this well, who in this life haue al pleasures, while lazars are in all pain. Who feast, while others fast: who laugh merrily, while the poor weep heavily: who are clothed like the lilies, while others would bee glad of vile garments: who swim in the top of all prosperity, while Lazarus lieth in the bottom of misery. 
Psa. 50.22.  Consider this you that forget God, least he pluck you away suddenly, showing you no mercy, as you haue helped none in their misery: if ye will not be catechised by kind instruction, it followeth that God will cut you short with a swift destruction. Therfore while you are young, live well, that when you are old, ye may die well. If ye live well here, ye shall live better hereafter: If ye live ill now, ye shall live worse an other time, for there is a better life, and there is a worse life: else what pre-eminence had the better above the worse, seeing both shall as surely die, as they now live. But as the voice said, 
Apo. 14.13.  blessed are the dead, that die in the Lord, for they rest from their labours: So cursed are they that die, being as well of this world, as they are in this world, because they go to their torments. 
2. Kin. 2.11.  Elias going from the earth, was carried up to heaven: 
Gen. 5, 24.  and dives going out of it, was turned into hell. God took away Henoch saith Moses, but the devill took away dives saith our saviour Christ. And God knoweth how many of them, that wear silken garments here, come to hels torments hereafter: and men haue just cause, to wear black garments for them, that go to everlasting blackenes, not as though others mourning can any way help them, but because their own misdemeanour, hath so irrecoverably hurt them.   
FINIS