XCVI. sermons by the Right Honorable and Reverend Father in God, Lancelot Andrevves, late Lord Bishop of Winchester. Published by His Majesties speciall command

A SERMON Preached in the COVRT AT RICHMONDE, on Tuesday, being the V. of March, A.D. MDXCVI.

LVKE CHAP. XVI. VER. XXV.

Fili recordare, &c.

Sonne, remember, that thou, in they life time, receivedst thy pleasures (or, good things;) and likewise LAZA∣RVS paines: Now therefore is be comforted, and thou art tormented.

THIS Scripture hath the name given it in the very first words, Recordare Fili, Sonne remember: It is a Remembrance.

There be many Sermons of remembrance heere on earth: this, is one from heaven, from the mouth of Abraham. Not now on earth, but in heaven, and from thence beholding (not in a glasse or darke speech, but) intuitive,* 1.1 that which he tel∣leth us: and He that saw it bare witnesse, and His wit∣nesse is true.* 1.2

Which may somewhat move attention: Or, if that will not, lett me add further, That it is such a remembrance, that it toucheth our estate in ever∣lasting life; That is, the well or evill hearing of this Recordare, is as much as our aeternall life is worth. For, we finde both in it. That our Comfort or Torment aeter∣nall (Comfort, in Abraham's bosome; Torment, in the fire of hell) depend upon it: and therefore, as much as we regard them, we are to regard it.

This Remembrance is directed to a Sonne of Abraham's; not so much for him, as for the rest. For, it is to be feared, that both the sonnes of Abraham, and

the daughters of Sara forget this point overmuch; and many of them (with this partie heere, to whom it is spoken) never remember it, till it be too late.

To Abraham's sonnes then, all and every one. But specially, such of his sonnes, as presently are in the state, that this Sonne (heere) sometime was, of whom it is said: He had received good things in his life. By vertue whereof, I find, this Recordare will reach home to us; for that, we are within the compasse of this Recepisti. For truly, the summe of our Receipt hath been great; No Nation's so great: And, our Re∣cordare, little; I will not say, how little, but (sure) too little for that, we have recei∣ved.

Now, albeit it be all our case (for, we all have received yet, not all our case alike; but of some, more then other. For, some have received in farr more plentifull man∣ner, then other some; and they therefore more deepely interessed in it. And looke, who among us have received most, them it most concerneth: and they (of all other) most need to looke to it.

If you aske, why they, more then others? For that (besides the duty) to whom a great Recepisti is given, of them a great Recordare will be required. The danger al∣so helpes them forward. For, so it oft happeneth vnhappily: that, whereas Recepisti is made (and so may well be) a motive, for us to remember: so crosse is our nature, none is so great an enemie to Recordare as it. Our great receiving is oft occasion of our little remembring. And, as a full diet in the vessells of our body; s••, a planteous receipt breeds stoppings in the minde, and memorie, and the vitall parts of our soule.

We have heereof a lively example before our eyes: And such an one, as if it move us not, I know now what will. A Receipt, for memories that suffer obstructions.

Our SAVIOVR CHRIST vnlocketh hell gates to let us see it. In discovering what sighs and what sufferings are in the other world, he sheweth us one lying in them, to whom Abraham objecteth, that this frank receiving had marred his me∣morie. And, as he sheweth us his fault, so (withall) what came to him for it, in that strange and fearefull consequent: Now therefore thou art tormented.

This example is told by our SAVIOVR (in the XIIII. verse) to other rich men, and troubled with that same lethargie. Who, when He put them in minde, It would not be amisse,* 1.3 while they were heere, to make them friends of that they had received, that, when this failed them (as, faile them it must) that might receive them into ever∣lasting tabernacles: forgat themselves so farre, as they derided his counsell, not, in words, but per my••terismum. Which maketh Him fall from Parables, to a plaine storie (for, so it is holden by the best Interpreters, both old and l••ter:) and, from everlasting tabernacles, to everlasting torments: That, howsoever they regarded not his Recordare on earth, they had best give better care to Abraham's, from heaven.

It is His intent, in reporting of it, that our remembring of it should keepe us from it. Non vult mortem & minatur mortem, ne mittat in mortem (saith Chrysostome:) He would not have us in that place; yet he telleth us of that place, to the end we never come in that place.

Yea, it is Abraham's desire too, we should not be overtaken, but thinke of it in time; and prevent it, before it prevent us. And therefore, he lifteth up his voice, and crieth out of heaven, Recordare fili.

And, not onely Abraham, but he that was in that place it selfe, and best knew the terror, because he felt it; felt that, in it, as he heartily wisheth and instantly sueth, that they,* 1.4 whom he loveth or any way wisheth well to, may some way take warning, Ne & ipsi veniant, That they also come not into that place of torments.

This vse, CHRIST on earth, Abraham from heaven, and he out of hell, wish we may have of it. And we (I trust) will wish our selves, no worse then they: and therefore looke to our Recordare, cary it in minde, and (in Recordare, there is Cor, too) take it to heart; and by both, in time take order, Ne & ipsi veniamus.

The verse it selfe (if we marke it well) is, in figure and proportion,* 1.5 an exact Crosse For, as a Crosse, it consisteth of two barrs or beames so situate, as the one doth quar∣ter the other. Thou receìvedst good things, and Lazarus received evill. These two lie cleane contrarie: But meet both, at the middle word, Now therefore: and there, by a new Antithesis, crosse each other: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He that received evill, is comforted: and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou that didst receive good, art tormented. And, to make it a perfect Crosse, it hath a title or Inscription too, set over it: and this it is, Recordare fili. And sure, next to the Crosse of CHRIST and the memorie thereof, this Crosse of Abra∣ham's invention and exaltation, is (of all others) most effectuall. And I verily per∣swade my selfe, if we often would fixe it before our eyes, and well marke the Inscripti∣on, it would be a speciall preparation to our Passeover (meaning, by our Passeover, our end) whereby passe we must, yer long, into another state, either of miserie or blisse: but, whither of miserie, or blisse, it will lie much in the vse of this word Recordare.

First then we will create, ¹ of the Crosse: After, ² of the Title. [unspec I]

We have, in the Crosse, two Barres: But, with both, we will not meddle. For, [unspec II] why should we deale with Lazarus? This place is not for him; nor he no roome in this Auditorie. Therefore, waiving his part, in this other (of the Rich man's) we have two quarters, representing vnto us two estates: ^a The upper part, or head, Re∣cepisti bo••a, invitá, his estate, in this life. ^b The nether, or foot; Iam verò tor∣queris: his estate, in the other.

Of these two: ¹ That, two they are: ² which they be: ³ and how they be faste∣ned, or tenanted the one to the other, with the Illative, Now therefore.

TO quarter out this Crosse: Two parts it stands of;* 1.6 which two parts are two estates; ¹ One past, ² The other, present: The one, in memorie: The other, in experience. Now, both memorie and experience (Memorie 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 memorie of it, keepe us from experience of this place, this conclusion.

These two are sett downe: ¹ The one estate, in the words Vitâ tuâ: ² The other,* 1.7 in the words I am verò, But now. The former, past with him, and yet present with us: For, we yet receive. The later, present with him, but (with us) yet to come, or rather (I trust) never to come: Iam verò torqueris.

1. The first is the life in esse, which we all now live: which though it be one and the same, yet is there in it a sensible difference, Pauper & dives obviaverant, of some poore, and some rich, every day meeting each other.

2. But, Nemo dives, semper dives: and againe, Nemo pauper, semper pauper. They that be rich in it, shall not ever be rich; nor they that are poore, poore alway. It came to passe (saith the Scripture) that the begger died (verse 22.) Mortuus est etiam & dives, and the rich man (for all his riches) died also. There ends the first estate.

3. But, that end is no finall end. For, after Vitá tuá there is a I am verò, still: a se∣cond state in reversion, to take place when the first is expired. Our hearts misgive us of some such estate: and (and as the Heathen man said) they, that put it of, with Quis scit? who can tell, whither such estate be? shall never be hable to ridd their minds of Quid si? but, what if such a one be, how then? But, to putt us (that be Christians) our of all doubt, our Saviour CHRIST, by this storie, openeth us a Casement into the other life, and sheweth us, whether we goe, when we goe hence.

1. First, That, as in this life (though but one, yet) there are two diverse estates;

to death (though it be, but one neither) hath two severall passages: And, through it, as through one and the same Citie gate; the honest subject walketh abroad for his recreation, and the lewd malefactor is caried out to his execution

2. Two states then there be, after death; and these two dis-ioined in place dislike in condition: both set down within the verse; 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 yet any of them were dead, he was in his torments, and did not expect the generall judgement, nor was not deferred to the end of the world.

4. And (to make it a compleat crosse, for so it is) as the poor and rich meet heer, so do they, there, also, otherwhile; and go two contrary waies, every one to his owne place. LAZARVS, to his bosome; the rich man, to his gulfe••: and, ones miserie endeth in rest; the others purple and fine linnen in a flame of fire. Verè stu∣pendae vices (saith CHRYSOSTOME) verily, a strange change, a change to be wondered at: to be wondered at and feared, of those whom it may concerne any manner of way, and (at any hand) to be had in remembrance.

[unspec 1] To applie these two, to the party, we have in hand, and to beginne with the first estate, first. Two things are in it sett downe by him: ¹ The one, in the word Fili: ² The other, in the word Recepisti.

* 1.8First, that he was Abraham's sonne, and so, of the religion onely true: and one, that (as himselfe saith of himselfe) had had MOSES and the Prophets, though tanquam non habens, as though he had them not. For, little he used, and lesse he regarded them; yet, a Professor he was.

* 1.9Secondly: as by nature, ABRAHAM's sonne: so by condition or office, one of GOD's Receivers. Receivers we are, every one of vs, more or lesse: but yet, in receipts, there is a great latitude. Great, betweene her, that received two mites; and him, that received a thousand talents. Between them, that receive tegumenta onely, covering for their nakednesse; and them, that receive ornamenta, rich attire also, for comelinesse: and againe, that receive alimenta, food for emptinesse; and oblectamenta, delicious fare for daintinesse. Now, he was not of the petie, but of the maine receipt. It is said: He received good things; and it is told, what these good things were, Purple of the fairest, and linnen of the finest; and quotidie splendi∣dè, every day, a double feast. Which one thing, though there were nothing els, asketh a great Receipt alone. Heer, rich; in this life; and who would not sue to succeed him in it? One would thinke, this wood would make no crosse, nor these premisses such a now therefore. But, to him that was thus and had thus, all this plentie, all this pleasure; post tantas divitias, post tantas delicias; to him, is this spoken, but 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 peece to which he is fastened, in length of continuance farre beyond it.

* 1.10Cruciaris is but one word, but much weight lieth in it: therefore it is not sleigh∣tly to be passed over, as being the speciall obiect of our Recordare, and the principall part of the crosse indeed. Two wayes our SAVIOVR CHRIST expresseth it: ¹ One while, under the terme 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is torture: ² Another, under the terme 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is anguish of the Spirit: referring this, to the inward paine; and that, to the outward passion. The soule being there subiected by GOD's iustice, to sensuall paine, for subiecting it selfe willingly to brutish sensualitie, in this life, it be∣ing a more noble and celestiall substance.

Of which paine, Saint CHRYSOSTOME noteth, that because many of us can skill, what torment the tongue hath, in extremitie of a burning ague; and what paine our hand feeleth, when from the hearth some sparke lighteth on it: CHRIST chose to expresse them in these two. Not, but that they be incomparably greater

then these: yea, farre above all we can speake, or thinke: but that flesh and bloud conceiveth but what it feeleth, and must be spoken to, as it may vnderstand. And it is a ground, that, in termes (here and els where) proportioned to our conceit, tor∣ments are uttered farre beyond all conceipt: which, labouring to avoid, we may; but labouring to expresse, we shall never do it.

Yet, to helpe them somwhat, 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 owne verse.

With Recepisti, first. To consider this: that his torment is in the present tense, [unspec 1] now upon him, Cruciaris: His good, all past and gone, Recepisti. Marke (saith Saint Augustine) of his pleasure, omnia dicit de praeterito; Dives erat, vestiebatur, Epulabatur, Recepisti: He was rich, did goe, did fare, had received: was, did, and had; all past, and vanished away; all (like the counterpane of a Lease) expired, and our Abraham likeneth it to wages, received and spent before hand.

Secondly, If we lay togither his torments, and bona tua in vitâ. For, we shall find, they are of a diverse scantling. The 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 all 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 worlds end, were all added, one to another, and all spunn into one life, this one exceedeth them all. This then (I make no question) will make another de∣gree, to thinke, quod delectabat fuit momentaneum, quod cruciat est aeternum.

Thirdly, if we match it with Lazarus autem; that is, with the sight of others in [unspec 3] that estate, whence he is excluded: and in them, with sorrow to consider, what him∣selfe might have had and hath lost for ever.* 1.11 There, shalbe (saith CHRIST of this point) weeping, and gnashing of teeth, to see Abraham, Isaac, and Iacob and all the Prophetts, in the kingdome of GOD, and your selves thrust out of doores. Not onely, weeping, for grief that themselves have lost it; but, gnashing of teeth also, for very in∣dignation, that others have obteined it. And, of others, not some other; but, that Lazarus iste, one of these poor people, whom we shunn in the way, and drive our coaches apace to escape from: that, of them, it may fall, we may see some in blisse, when they shall lie in hell like sheep (saith the Psalmist) that walked on earth like Ly∣ons. Will not this beare a third?* 1.12

But beyond all these, If we counterpeise it with the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is comforted, [unspec 4] with which Abraham hath set it in opposition: Torment opposed to comfort; (that is) torment comfortlesse, wherein, no manner hope of any kind of comfort. Neither of the comfort of mitigation;* 1.13 for (in the verse next before) all hope of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 re∣lief, is denied, even to a drop of water: Neither of the comfort of deliverie at last;* 1.14 for (in the verse next following) he is willed to know, that, by reason of the great par∣tition, their case is such, ut non possunt that they cannot presently, or for ever, looke for any passage from thence, but must there tarrie in torments everlastingly. So, neither comfort of relief, nor of deliverie: nor the poor comfort, which, in all mi∣series (heer) doth not leave us, —dabit Deus his quoque finem, An end will come: Nay, no end will never come. Which [never] is never deep∣ly enough imprinted, nor seriously enough considered. That this [now] shalbe 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 crosse, above all els: None shall ever come downe from it: none shall ever beg our body, to lay it in our sepulchre.

Fiftly, If we lay it to Recordare. For, may I not add to all these, that, being in [unspec 5] this case, he heareth Recordare, and is willed to remember, when his remembring will do him no good: but though he remember it, in sorrow, and in the bitternesse of his soule: yea, though his sorrow be above measure sorrowfull, it will profit him nothing? I say, Grief both utterly comfortlesse, and altogether unprofitable.

These five makes him that feels it (heer) wish, that none of those, he wisheth well, may ever come there to know, how hote that fire, or how terrible that torment is.

These five words are (all) within the compasse of the Verse it selfe; and may serve (every one) as a naile, to fasten our memory to this crosse: that, we may ever remember it and never forget it, and, never forgetting it, never feele it.

This then is his crosse. We long (I know) to have it taken down; our eares are deinty and the matter melancholique, and we little love to heare it stood on so long. But, Chrysostome saith well of that fire: Nunquid, si tacuimus, extinximus? If we speake not of it, will it goe out? No, no: five loquamur, sive taceamus, ardet ille: speake we, or keep we silence, it burneth still, still it burneth. Therefore, let us speak, and think of it, and let it stand in the name of GOD: Et exerceamus auditum (saith the good Father) ne ita mollescat, and keepe our eares in exercise, that they grow not nice. If, to heare of it, be painfull; to feele it wilbe more. The invention is to keepe the exaltation, to take it up. For, none so neer it as they, qui non tollunt, donec super-im∣ponitur, that take it not up, till it be layd upon them.

* 1.15Thus, we have severally seen the counterpoints of this crosse: the top, which is in vitâ, in this life; and the foot, which reacheth ad novissima inferni, to the bot∣tome of hell. It remaineth we tenon both these togither, as Antecedent, and Con∣sequent: Thou didst receive: Now therefore. ¹ First, that they may be: ² And then, how they may be ioined.

First then we find, that Recepisti is, as it ends: and that, by this example, it [unspec 1] may end in cruciaris, and prove the one end of a heavy Crosse. Which first brin∣geth us out of admiration of the riches of this life. When we see, that these good things, which (after the taxe of the world) are counted, and (in a manner) stiled the onely good things, and in the deceitfull balance of this world, weigh down Abraham's bosome; be not ever demonstrative signes of GOD's speciall liking: Nor they, ipso facto highest in His favour, that receive them in greatest measure: Nor peradventure (as CHRIST saith) so highly accompted of in heaven,* 1.16 as they be on earth. There∣fore, they that have them, not to reflect too much on them; nor be ideo inflati (as saith Saint Augustine) quia obsericati; as much pride in their soule, as purple on their body. And they that have them not, not to aemulari, vexe and grieve themselves at Nabal's wealth, Haman's preferment, this man's table; seeing there commeth a Iam verò; and when that commeth, we shall see such an alteration in his state, as he that wisheth him worst, shall wish, that for every good thing he received heer, he had received a thousand; and (with Saint Bernard) Vt omnes lapides converterentur in rosas, that every stone under his feet heer had been turned into a rose. Such is his case, now: and such theirs, that come where he is.

[unspec 2] Is this all? No. But, as it bringeth us out of admiration, so it bringeth us into feare. For, two things it offereth, either of which is, or may be matter of feare 1. First, in that he is Abraham's sonne. That Abraham hath, of his seed, in hell: and that all his sonnes shall not rest in their Father's bosome. Which offereth us occasion to feare, for all our Profession. For, though he were a sonne too, and so acknowledged by Abraham, yet, there he is, now.

2. In that he is of, Abraham's rich sonnes, and one that received good things in his life.* 1.17 Which ministreth new matter of feare: that (as the Prophet saith) Tophet is prepared of old, and that even for great ones; for such as goe in purple, and weare fine linnen, and fare full daintily: Even for such, is it prepared. Not, as every pri∣son, for common persons; but, as Tophet (or the Tower) for great Estates. So that it may seeme, either of both these have their danger at their heels; For, that, they to him were; to many, they are: and to us, they may be, as antecedents to an evill consequent.

Men verily may flatter themselves: But sure, I can never thinke but there is more, in this Now therefore, then the world will allow. And that this Recordare of

Abraham's is not a matter so sleightly to be slipped over. There is some danger (no doubt) and that more then will willingly be acknowledged, to such as are wealthy, and well at ease in Sion. Saint Gregorie confesseth by himselfe,* 1.18 that never any sentence entered so deepe into his soule as this. And that, as Surgite mortui was ever in Saint Hierom's eare: And Non in comessationibus, not in surfetting, in Saint Augustine's,* 1.19 by which he was first converted: So, this was with him; and he could not get it out of his minde. For, he sitting in the See of Rome, when it was growen rich and of great receipt, was (as he saith) still in doubt of Recepisti: whither his exalting into that Chaire might not be his recompense at GOD's hands, and all that ever he should receive from Him, for all his service. And ever he doubted this Recepisti (which we so easily passe over) and whither his case might not be like Thus did the good Father; and (as I thinke) not vnwisely: And, would GOD, his example heerein, might make due impression, and worke like feare, in so many as have, in the eyes of all men, received the good things in this life. For, this may daily be seene every where, that diverse, that received them, if ever any did; and that, in a measure heaped up and running over; carry themselves so without remembrance or regard of this point, as if no such Simile were in the Scripture, as that of the Needle's eye: No such example, as of this Rich man: No such Recordare, as this of Abraham,* 1.20 which we have in hand. It should seeme, they have learned a point of divinitie, Abraham never knew: Balaam's divinitie (I feare) to love the wages of vnrighte∣ousnesse and a gift in the bosome, and yet to crie Moriatur anima mea,* 1.21 His soule should goe streight to Abraham's bosome for all that: And so, in effect, to denie Abraham's Consequence.

We must then joyne issue upon the maine point, we cannot avoid it: To enquire, how this Now therefore commeth in: And how farre, and to whom, this Consequent holdeth. I demand then: was he therefore tormented, because he received good things? Is this the case of all them that weare purple and fare well in this life? Shall every one, to whom GOD reacheth such good things as these, be quit for ever from Abraham's bosome? By no meanes. For, Cujus est sinus, whose is the bosome? Is it not Abraham's? And, what was Abraham? Looke Gen. XIII. Verse II. Abraham was rich in cattell, in silver, and gold. There is hope then for rich men, in a rich man's bosome. Then, the bosome it selfe is a rich man's, though a Lazarus be in it. Yea, though we finde heer Lazarus in it: yet elsewhere, we finde, he is not all. For, the great a 1.22 LORD, that bare rule vnder Queene Candaces: The b 1.23 elect Ladie: Ioseph of Arimathea, and c 1.24 the Areopagite (grave and wise Coun∣seilors:) The d 1.25 Purple seller (and if the purple seller, why not the Purple wearer?) Yes the e 1.26 Purple wearer too, were in earth, Saints (as we reade) and are (we doubt not) in Abraham's bosome also.

It was not therefore, because he was rich: for then must Abraham himselfe have beene subiect to the same sentence. Nay, one may so be rich, and so vse his riches to∣gether, as they shall conclude in the other figure and end in solaris; and no waies hin∣der, but helpe forward his accompt; and bring him a second recipies of the good things of that aeternall life. And (if you marke it well) we have heere, in this Scripture, two rich men: ¹ One, that giveth the Recordare: ² The other, to whom it is given. The example of a rich man, which rich men to avoid: The sentence of a rich man, which rich men to remember.

It is evident: It was not, for that he had received good things in this life: Seeing, [unspec 1] as truly as Abraham said to him, Sonne remember, thou didst receive good things: So truly might he have rejoined, Father remember, thou didst receive, &c. It was not that.

Neither was it, because he came by them vnduely, by such waies and meanes, as [unspec 2] the soule of GOD abhorreth: For, it is (saith Bernard) Recordare quia recepisti; not quia rapuisti, or quia decepisti, by ravine, or deceit.

Neither was it, because he received them, and wrapped them up. For, as his receipts [unspec 3]

are in this verse: So his expenses, in the XIX. So much in purple, and linnen; So much, in feasting.

[unspec 4] Neither was it, because receiving plenty, he tooke his portion of that, he received, in apparell or diet. For, Num solis stultis apes mellificant (saith the Philosopher) doe Bees make honey, or Wormes spinne silke for the wicked or reprobate onely? (Howbeit, it cannot be excused, that being but Homo quidam, he went like a Prince: for, purple was Princes weare.) Or, that he feasted, and that not meanely, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in all sumptuous manner; and that, not at some sett times, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, day by day: (for, this portion was beyond all proportion.)

None of these it was. Yet we hold still, some danger there is; there is some: and this Recordare is not idle or needlesse.

What was it then, that brought him thither, or (as Saint Bernard calleth it) what was his Scala inferni, the ladder by which he went downe to hell? that we may know, what is the difference betweene Abraham's receipt and his: and when Recepisti shall conclude with Cruciaris.

Saint Chrysostome doth lay the weight on the word Recepisti, in his nature or pro∣per sense. For, it is one thing (saith he) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (that is, accipere) to perceive or take; another, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (that is, recipere) to receive it, as it were in full discharge and finall satisfaction. (And, the same distinction doth CHRIST himselfe observe in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.27 in the VI. Chapter of Saint Matthew.) Both have, and both receive: But, they that doe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, receive them, as a pledge of GOD's further favour: But they that doe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, receive them, as a full and compleate reward, and have no more to receive, but must therevpon release, and quite claime all demands, in whatsoever els. Tan∣quam arrham, and tanquam mercedem, is the distinction in Schooles.

[unspec 1] With GOD verily it is a righteous thing, to let every man receive, for any kind of good, he hath done heere. Yea even the heathen, for their morall vertues (as Saint Augustine holdeth of the Romanes, and the victories they received.)

[unspec 2] But, righteous it is also, that the Reubenites, which choose their lot in Gilead on this side of Iordan, and there seate themselves, should not after claime their part too, in the land of Promise. Even so, that they that will have, and have their receiving time, heere, should not have it heere, and elsewhere also.

[unspec 3] Then, all is in the choise, where we will lay our Recepisti: whether heere or there, in this or that life: In purple, and silke, and the delights of the world: or, in the rest and comfort of Abraham's bosome. Whither we will say: Lord, if I may so receive, that I may be received: If I may receive so the good of this life, that I be not barred the other to come; tanquam arrham, as the earnest of a better inheritance, Ecce me. But if my receiving heere, shall be my last receipt: If I shall receive them tanquam mer∣cedem, as my portion for ever; I renounce them. Put me out of this receipt, and re∣serve my part in store for the land of the living. And, of evill: If it must come heere, or there (with Saint Augustine) Domine, hîc ure, hîc seca; Ibi parce: Let my seering and smart be heere; there let me be spared: And, from Cruciaris, the torment to come, Libera me Domine.

To very good purpose said the Ancient Father: Quisque dives, quisque pauper, Nemo dives, nemo pauper: Animus omnia facit. It is somewhat, to be rich, or poore; it is nothing, to be rich, or poore; It is, as the minde is: The minde maketh all. Now (saith Saint Chrysostome) what minde he caried, is gathered out of Abraham's doubling, and trebling, Tu, tua, and tuâ: Recepisti tu, bona tua;, in vitâ tuâ: which words are working words (as he taketh them) and conteine in them great Emphasis. Vnderstanding (by tua) not so much that, he had in possession; as that, he made speciall reckoning of: For, that, is most properly termed ours: Animus om∣nia facit.

[unspec 1] This life is called his life; not, because he lived in it, but because he so lived in it, as if there had beene no other life but it. And in his accompt, there was no other; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Give him this life; let this day be his day; take to mor∣row who will.* 1.28 This did not Abraham: For, he saw a day, and that after this life, that rejoyced him more then all the daies of his life.

This life as it was his life; So the good of it, his good, Bona tua. This, his life: these, [unspec 2] the portion of his life: these he chose for his good: they, his; and he, theirs. They that make such a choise, their Recepisti may well end in Cruciaris.

This way, Saint Chrysostome: by the minde. Saint Augustine taketh another, by the memorie, more proper to the Patriarch's meaning: And that foure waies.

1. For (saith he) Abraham willing him to remember, he had received such things; implieth (in effect) that he had cleane forgotten, that any such things he had ever re∣ceived. Looke how Esau speaketh, Habeo bona plurima, I have enough, my Brother:* 1.29 And, as his pew fellow heere, Luk. XII. Anima habes, Soule, thou hast goods enough:* 1.30 Even so for all the world, it seemeth, this party heere, he had them: Sure he was, he had them: but, that he received them, he never remembred. Now, he is put in minde, quia recepisti: Now therefore, thou art tormented.

2. Now, not remembring he had received them, no mervaile if he forgat, why he received them, or with what condition: Forgetting GOD in heaven, no marvell if he remembred not Lazarus on earth. Verily, neither he nor any man received them, as Proprietaries; but as Stewards, and as Accomptants, as CHRIST telleth us, above in this Chapter. Not, for our selves onely, or for our owne vse; but for others, too: And among others, for Lazarus by name. If Lazarus receive not, it was his fault, and not GOD's, who gave him enough to supplie his owne vses, and Lazaru's want too. For both which two, he, and all receive, that receive at GOD's hands. But he (it see∣meth) received them to and for himselfe alone, and no body els: That Abraham saith truly, Recepisti tu; tu & nemo alius: You, and yours, and no body besides. For, his Recepisti ended in himselfe, and he made himselfe Summam omnium receptorum. For, if you call him to accompt by the writt of Redde rationem, this must be his Audit: In purple and linnen, so much; and in belly-cheere so much: So much on his backe, and so much on his board, and in them endeth the Totall of his Receipt: Except you will put in his hounds too, which received of him, more then Lazarus might. This is indeed Recepisti tu solus. This did not Abraham: For, his receipt reached to strangers, and others besides himselfe; and, Lazarus he received in his bosome on earth, or els he had never beene in heaven, to have him there.

Will you see [now therefore] the Consequent in kind? Therefore is this party now in the Gulfe, because (living) himselfe was a gulfe: It is now Gurges in gurgite, but one Gulfe in another. While he lived, he was as a Gulfe swallowing all: Now therefore, the Gulfe hath swallowed him. Remember this, for it is a speciall point. For, if our purple and fine linnen swallow up our almes: If our too much lashing on, to doe good to our selves, make us in state to do good, to none but our selves: If our riotous wasting on expenses of vanitie, be a gulfe and devoure our Christian imploying in workes of charitie, There is danger in Recepisti, even the danger of [Now therefore] Gurgeseras & in gurgitem projicieris, a Gulfe thou wert, and into the gulfe shalt thou go. Ever, for the most part, you shall finde these two coupled. In Sodome; Pride, and fullnesse of bread, with not stretching the hand to the poore. In Iuda: Great bolls of wine,* 1.31 and rich bedds of ivorie, with little compassion on the miseries of Ioseph. And heere: Going richly and faring deintily, with Lazaru's bosome and belly, both empty. The saying of Saint Basil is highly commended, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Pride is prodigalitie's whetstone. And so it is (sure;) and setts such an edge upon it in our expenses, that it cutts so deepe into our receipt, and shares so much for purple and linnen, as it leaves but a little for La∣zaru's portion. Sure, so it is: lesse purple must content us; and somwhat must be cut of from quotidie splendidè, if we will have Lazarus better provided for.

This, I have stood a little on, that it may be remembred. It is CHRIST'S speci∣all drift, both in the Parable before, and in this Storie heer: and remember it we must, if either (as, in that) we will be received into everlasting tabernacles; or (as, in this) we will be delivered from everlasting torments.

3. Now I add, that, in thus forgetting Lazarus, to remember himselfe, he remembred not himselfe neither, but failed in that too. For, whereas he con∣sisted of two parts ¹ a body, and ² a soule, he remembred the one so much, as he

quite left the other out of his memento. For, his Recepisti tu was his body; and nothing els. Now reason would, the bodie should not take up the whole Receipt; but that the poore soule should be thought upon too. Purple and silke, and Ede, bibe; they are but the bodie's part: But almes and workes of mercie, they, they be the soules'. May not our soules be admitted suitors, that we would remember them (that is) remember Lazarus? for, that is the soule's portion: For, the other part, he and we all remember fast enough.

4. Thus, remembring neither GOD nor Lazarus, nay, nor his owne soule; his me∣morie thus failing him, GOD provided, and sent some, to put him in minde. Sure, as he had received those former good things, so also had he received Moses and the Pro∣phets, by his owne confession: And, in receiving them, he had received a great be∣nefit, and (peradventure) greater in this then the other: And, Moses had told him as much as Abraham tells him now:* 1.32 Vtinam novissima providerent, Would GOD (saith Moses) men would remember the foure Novissima; 1. That there is a death; 2. there is a Iudgement; 3. there is a heaven; 4. there is a hell: But, of all the foure, Novissima inferni (in the same Chapter) the nethermost;* 1.33 Nunc igitur cruciaris, the place of torments. The Prophets said as much: Ieremie, Ever thinke, that an end there will be,* 1.34 Et quid fiet in novissimo, what shall become of us in that end? Who among us (saith Esay) can endure devouring fire? who can dwell with ardores sempiterni, everla∣sting burnings? These he had: and if he had heard these, it is plainely affirmed, Audiant ipsos would have done it; they would have kept him, for ever comming in that place. But, these also, living he strove to forget, and (as ingenderers of melan∣cholie) to remove them farr away. And, that he might the more easily doe it, it was thought not amisse, to call their authoritie in question, whither they were worth the hearing or no. It is (in effect) confessed by him: that his five brethren and he were of one opinion; that the hearing of Moses and the Prophets was a motive farre vnworthy to carry such men as they. An Angel from heaven, or one from the dead might (per∣haps:) but, the bookes of Moses should never move them. It was not, for nothing, he complaineth of his tongue: Illâ linguâ, with that tongue, he had scorned the Holy Oracles: peradventure, that place, wherein he now lay, with that tongue which, in that place, feeleth the greatest torment; and, from that place, the smallest comfort: both which it had before prophanely derided.

Thus then you see his Scalam inferni, the briefe of his faults, for which his R••ceipt endeth in this bitter Recipe of torments without end. ¹ Epicurisme: no life but this: No good but these heere, Good attire, good cheere. ² This was his reward: Amen, dico vobis,* 1.35 recepistis: (Saint Chrysostome's two.). ¹ Remembring neither GOD in hea∣ven, nor Lazarus on earth; ² but being a Gurges, a Gulfe of all that he received, him∣selfe: ³ No not his owne soule; ⁴ nor (last of all) this place of torments, before he was in it; and scorning at Moses for remembring him of it. This you see: And, in him, you see who they be, over whom Abraham shall reade the like sentence: Qui habet aures, &c.

* 1.36Now then, we have set up both sides of this Crosse, and fastened each part to other with Now therefore: Let us affixe the Inscription, and so an end. That, is Recordare fili: The want of which brought him thither; The supplie of it shall keepe us thence.

Fili recordare: optimè dictum sed serò, Exc••llently well said, but too late (saith Saint Bernard.) For, alas! commeth Abraham in now, with Recordare? doth he now affixe the title? why, it is too late. True, it is so: But, till now, he would not suffer any to set it up. Before, while it was time, and when it might have done him good, then he would not endure it: Now then he is faigne (when it is out of time) to know, what in time might have done him good: and may doe others, if (in time) they looke to it. Indeed, to him now, it is of no vse in the world; but onely to let him see, by what Iustice he is where he is; and what he suffereth, he suffereth deservedly. The best is, Abraham hath more sonnes then this sonne; and they may take good by it, and have vse of that, whereof he had none. With this sonne it is too late; with some other,

it is not. Not with us: we are yet upon the stage: Our Iam verò is not yet come. And for us, is this Inscription set up; and, for our sakes, both CHRIST reported, and Saint Luke recorded this Recordare.

If you aske, What good is that? What is the good of exemplarie Iustice? What good is it, to see a malefactor punished, or to read in a paper the crime wherefore? What, but onely that by reading what brought him thither, we may remember what will keepe us from thence. The neglect of Recordare is the cause, he is there: why then, Recordare fili, and keepe thee from thence. So, with one view of this Inscription, we reade both his ruine and our owne remedie.

This is the right vse of this title: GOD forbidd, we should have no vse of it, till we come where he is. But, it is therefore set over his head in that life, that we may reade it in this: reade it, and remember it: remember it and never have title set over ours.

It will be good then, sometimes to keepe some day holy to the exaltation of this Crosse, and to set this title before our eyes: to approch it and read it over: Yea, not once, but often to record this Recordare. Indeed, it is that, Saint Gregorie saith: Recor∣datione magis eget versus iste quàm expositione: Indeed, it more needs a disposition to remember it, then an exposition to vnderstand it.

We are yet: how long we shall, we know not, nor how soone vitâ tuâ will be gone; nor, how quickly this Iam verò will come in place. This we know: between his state and ours, there is only a puffe of breath in our nosthrills. That this life (short though it be, and in a manner, a moment, yet) hoc est momentum, unde pendet aeternitas: On it, no lesse matter dependeth then our aeternitie: or blisse or bane, comfort or torment. That in that place, without all hope either of relief escape or end: and that from thence, neither our profession of truth, nor the greatnesse of our receiving shall deliver, but onely this Recordare. It standeth us then in hand, to take perfect impression of this Recordare: and (as Saint Augustine saith) Oblivisci quid simus, attendere quid futuri simus, to forget, what we now be, to consider what we shall be without all question yer long, but we know not how soone: but, oft it falleth, the shorter and sooner, the lesse we thinke of it.

Three things then I wish, for conclusion: ¹ that we may remember: ² remember in time: ³ remember effectually. That we may remember the fire, the thirst, and the [unspec 1] torments; and know what they meane, by memorie, rather then by sense. Abraham, from heaven calls to us to that end: The party in hell crieth Neveniant & ipsi.

That we doe it in time: that we be not in his case, never lift up our eyes, till we be in [unspec 2] hell; nor remember that may doe us good, till it be too late.

That we doe it effectually from the heart: For, there is a heart in Recordare: And [unspec 3] that, this being our greatest businesse, we make it not our least care.

Our Remembring will be effectuall, if we pray to GOD daily, we may so receive, as we may be received. And our remembring shall be effectuall, if it have the effect, that is, make us remember Lazarus. Quotidiè Lazarus: You may find Lazarus, if you seeke him, every day: Nay, you shall finde him, though you seeke him not. Our pre∣sent estate, by present occasion of the dearth now upon us, makes the memorie more fresh, then at other times it would be. Remember then our being remembred there, lieth on this their remembrance heere; and, upon their receiving, our recipies, or rather recipieris. And remember that day, wherein what we have received shall be forgotten; and what He hath received of us shall be remembered; and nothing els shall be remembred by quod uni ex minimis. The atteining everlasting tabernacles, the avoiding everlasting torments lie upon it.* 1.37 That which we remember now in La∣zaru's bosome, shall be remembred to us againe in Abraham's bosome. To which, &c.

Notes

• * 1.1

  1 Cor. 13.2.
• * 1.2

  Ioh. 19.35.
• * 1.3

  Verse 9.
• * 1.4

  Verse 27.28.
• * 1.5

  The Division
• * 1.6

  I. Of the Crosse.
• * 1.7

  1. The upper part of it; The Present estate In vitá tuá re∣cepisti.
• * 1.8

  ¹ Fili.
• * 1.9

  ² Recepisti.
• * 1.10

  2. The 〈◊〉〈◊〉 of the crosse.

  The second state cruciaris.
• * 1.11

  Chap. 13.2••.
• * 1.12

  Psal 48▪ 15.
• * 1.13

  Ver. 24.
• * 1.14

  Ver. 26.
• * 1.15

  3. The ioining, or Tenon. Iam ver••.
• * 1.16

  ver. 15.
• * 1.17

  Esa 30.33.
• * 1.18

  Amo. 6.1.
• * 1.19

  Rom. 13.3.
• * 1.20

  Matt. 19.24.
• * 1.21

  2. Pet. 2.15. Num. 23.10.
• a 1.22

  Act. 8.27.
• b 1.23

  2. Ioh 1.
• c 1.24

  Act 17.34.
• d 1.25

  16.14.
• e 1.26

  Dan. 5.29
• * 1.27

  Matt. 6.16.
• * 1.28

  Ioh. 8.56.
• * 1.29

  Gen. 33.9.
• * 1.30

  Luk. 12.19.
• * 1.31

  Ezek. 16.49 Am 6.4.
• * 1.32

  Deut. 32.29.
• * 1.33

  Deut· 32 22.
• * 1.34

  Ieremie 5.31. Esay. 33.14.
• * 1.35

  Matt 6.2.
• * 1.36

  II. The title: Recordare fili.
• * 1.37

  Matt. 10.42.