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other: ó Sè, he that “received evil, is comforted;” and où oè, “thou that didst receive good, art tormented.” And to make it a perfect cross, it hath a title or inscription too set over it; and this it is, Recordare fili
. And sure next to the cross of Christ, and the memory thereof, this cross of Abraham's invention and exaltation is of all others most effectual. And I verily persuade myself, if we often would fix it before our eyes, and well mark the inscription, it would be a special preparation to our passover, meaning by our passover our end, whereby pass we must ere long into another state, either of misery or bliss; but whether of misery or bliss, it will lie much in the use of this word Tecordare.
First then, we will treat 1. of the cross; after, 2. of 1. the title.
We have in the cross two bars; but with both we will not meddle. For why should we deal with Lazarus ? ? This place is not for him, nor he no room in this auditory. Therefore waving his part, in this other of the rich man's, we have two quarters, representing unto us two estates: 1. the
upper part or head, recepisti bona in vita, his estate in this life; 2. the nether or foot, jam vero torqueris, his estate in the other.
Of these two: 1. That two they are. 2. Which they be. 3. And how they be fastened or tenanted the one to the other with the illative, “Now therefore."
To quarter out this cross. Two parts it stands of, which two parts are two estates. 1. One past, 2. the other present; cross. the one in memory, the other in experience. Now both memory and experience-memory of things past, and experience of things present--are both handmaids to providence, and serve to provide for things to come. And of all points of providence, for that which is the highest point of all, that our memory of it keep us from experience of this place, this conclusion. These two are set down : 1. the one estate, in the words
The upper vitâ tuâ: 2. the other in the words jam vero, “but now.” The part of it; former past with him, and yet present with us; for we yet sent estate, "receive.” The latter present with him, but with us yet to In vita come, or rather I trust never to come ; jam vero torqueris. pisti.
1. The first is the life in esse, which we all now live;
I. Of the
when we go
SERM. which, though it be one and the same, yet is there in it
a sensible difference, pauper et dives obviaverunt, of some poor (Prov.22.2.]
and some rich every day meeting each other.
2. But nemo dives semper dives; and again, nemo pauper semper pauper. “They that be rich in it shall not ever
be rich, nor they that are poor, poor alway.' “It came to Lu. 16. 22. pass,” saith the Scripture, “ that the beggar died.” Mortuus
est etiam et dives, “and the rich man,” for all his riches, died also. There ends the first estate.
3. But that end is no final end. For after vitâ tuâ there is a jam vero still, a second state in reversion to take place when the first is expired. Our hearts misgive us of some such estate ; and, as the heathen man said, they that put it off with quis scit? who can tell whether such estate be?' shall never be able to rid their minds of quid si ? but what if such a one be, how then ? But to put us that be Christians out of all doubt, our Saviour Christ by this story openeth us a casement into the other life, and sheweth us whither we go
hence. 1. First, that as in this life, though but one, yet there are two diverse estates; so death, though it be but one neither, hath two several passages; and through it, as through one and the same city gate, the honest subject walketh abroad for his recreation, and the lewd malefactor is carried out to his exccution.
2. Two states then there be after death, and these two disjoined in place, dislike in condition ; both set down within the verse; 1. one of comfort : 2. the other of torment.
3. And that both these take place jam, 'presently. For immediately after his death, and while all his “five brethren" yet lived, and ere any of them were dead, he was “in his torments,” and did not expect the general judgment, nor was not deferred to the end of the world.
4. And to make it a complete cross, for so it is, as the poor and rich meet here, so do they there also otherwhile ; and go two contrary ways, every one to “his own place.” Lazarus to his bosom, the rich man to his gulf; and one's misery endeth
in rest, the other's “purple and fine linen” in a flame of fire. [S. Chry- Vere stupendæ vices, saith Chrysostom, *Verily a strange
change, a change to be wondered at;' to be wondered at and conc. 2.7
sost. de Lazar.
feared of those whom it may concern any manner of way, and at any hand to be had in remembrance.
To apply these two to the party we have in hand, and to 1. begin with the first estate first. Two things are in it set down by him; 1. the one in the word fili; 2. the other in the word recepisti.
First, That he was Abraham's son, and so of the religion 1. Fili. only true; and one that, as himself saith of himself, had had “Moses and the Prophets,” though tanquam non habens, ' as though he had them not.' For little he used, and less he regarded them; yet a professor he was.
Secondly, as by nature Abraham's son, so by condition or 2. Receoffice, one of God's receivers. Receivers we are every one
of f pisti. us more or less, but yet in receipts there is a great latitude. Great between her that received “two mites," and him that received "a thousand talents." Between them that receive tegumenta only, 'covering for their nakedness,' and them that receive ornamenta, 'rich attire' also, for comeliness; and again, that receive alimenta, 'food for emptiness,' and oblectamenta, 'delicious fare for daintiness. Now he was not of the petty, but of the main receipt. It is said ; "he received good things,” and it is told what these good things were-purple of the fairest, and linen of the finest; and quotidie splendide, “every day a double feast.” Which one thing, though there were nothing else, asketh a great receipt alone. Here “rich," in this life ; and who would not sue to succeed him in it? One would think this wood would make no cross, nor these premises such a now therefore." But to him that was thus and had thus, all this plenty, all this pleasure, post tantas divitias, post tantas delicias, to him is this spoken, now thou art tormented.” Which first estate, as it was rich, so it was short; therefore I make short with it to come to cruciaris. Which, though in syllables it is shorter, yet it is in substance, that piece to which he is fastened, in length of continuance far beyond it. Cruciaris is but one word, but much weight lieth in it;
The nether therefore it is not slightly to be passed over, as being part of the the special object of our recordare, and the principal part of the sethe cross indeed. Two ways our Saviour Christ expresseth cond state, it: l. one while under the term Báoavos, which is 'torture;'
SERM. 2. another under the term ódúvn, which is 'anguish of the
- spirit;' referring this to the inward pain, and that to the outward passion. The soul being there subjected by God's justice, to sensual pain, for subjecting itself willingly to brutish sensuality in this life, it being a more noble and celestial substance.
Of which pain St. Chrysostom noteth, That because many of us can skill what torment the tongue hath in extremity of a burning ague, and what pain our hand feeleth when from the hearth some spark lighteth on it; Christ chose to express them in these two. Not but that they be incomparably greater than these, yea far above all we can speak or think ; but that flesh and blood conceiveth but what it feeleth, and must be spoken to as it may understand. And it is a ground, that in terms here and elsewhere proportioned to our conceit, torments are uttered far beyond all conceit: which, labouring to avoid, we may, but labouring to express, we shall never do it.
Yet to help them somewhat, we shall the more deeply apprehend them if we do but compare them; as we may, and never go out of the confines of our own verse.
With recepisti, first. To consider this; that his torment is in the present tense, now upon him, cruciaris : His good, all past and gone, recepisti. Mark, saith St. Augustine, of his pleasure, omnia dicit de præterito; dives erat, vestiebatur, epulabatur, recepisti ; · He was rich, did go, did fare, had received;
was, did, and had; all past, and vanished away;' all, like the [ One 'coúnterpane of a lease, expired, and our Abraham likeneth it part of a pair of
to wages, received and spent beforehand. deeds,
Secondly, If we lay together his torments, and bona tua in * counter- vitâ. For we shall find, they are of a divers scantling. The part.']
2. one had an end with his life; and ô quam subito! The other,
when it beginneth once, shall never have an end. That life is not like this. No: if the lives of all—I say not, men, women, and children, but of all—and every of the creatures
that ever lived upon the earth or shall live to the world's end, [Vid. S.
were all added one to another, and all spun into one life, this
one exceedeth them all. This then, I make no question, will "Viæ quæ make another degree to think, quod delectabat fuit momentamortem," neum, quod cruciat est æternum. &c.]
Thirdly, If we match it with Lazarus autem, that is, with 3. the sight of others in that estate whence he is excluded; and, in them, with sorrow to consider what himself might have had and hath lost for ever. “ There shall be,” saith Christ of this Lu. 13. 24. point, "weeping, and gnashing of teeth, to see Abraham, Isaac, and Jacob, and all the Prophets, in the Kingdom of God, and yourselves thrust out of doors.” Not only “weeping" for grief that themselves have lost it, but "gnashing of teeth” also for very indignation, that others have obtained it. And of others not some other, but that Lazarus iste, one of these poor people whom we shun in the way, and drive our coaches apace to escape from ; that of them, it may fall, we may see some in bliss, “when they shall lie in hell like sheep,” Ps. 49. 14. saith the Psalmist, that walked on earth like lions. Will not this bear a third ?
But beyond all these, if we counterpoise it with the word 4. Tapakareitai, " is comforted,” with which Abraham hath set it in opposition—" torment” opposed to “comfort;" that is, torment comfortless, wherein no manner hope of any kind of comfort. Neither of the comfort of mitigation ; for, in the verse next before, all hope of katayugis, “relief,' is denied, even to 56 a drop of water;" neither of the comfort of delivery Lu. 16. 24. at last; for, in the verse next following, he is willed to know, that by reason of the “great partition,” their case is such, ut Lu. 16. 26. non possint, that they cannot presently, or for ever, look for any passage from thence, but must there tarry in torments everlastingly. So neither comfort of relief, nor of delivery; nor the poor comfort, which in all miseries here doth not leave us, dabit Deus his quoque finem ;
(Virg. Æn. An end will come; nay, no end will never come. Which 1. 199.) never is never deeply enough imprinted nor seriously enough considered. That this now shall be still now, and never have an end; and this cruciaris be cruciaris for ever, and never declined into a preter tense, as recepisti was.
This is an exaltation of this cross, above all else ; none shall ever come down from it, none shall ever beg our body to lay it in our sepulchre.
Fifthly, if we lay it to recordare. For, may I not add to all 5. these, that being in this case he heareth recordare, and is willed to “remember,” when his remembering will do him no