Of the Rich Man and Lazarus, Commentary on Luke · Chapter:verse 16:24
Verſe. 24
And he cried and ſaid, father Abraham.
What this rich man ſpake and to whom, is next to be conſidered. Wherein we hauehave his ſpeech, in this verſe: and the replye vntounto it, in the two next.
In his ſpeech I note the requeſt hee made, and the reaſon; For I am tormented, &c. His requeſt is in the maner, or matter thereof; The manner is ſayde to bee with a crying ſpeech, & with the calling Abraham, father Abraham. Becauſe he would not be warned in time, hee cryed, or was made to crye when time was paſt; and hee that would not be Abrahams ſonne in obedience, deſireth to bee with Lazarus in Abrahams boſome.
He ſhould hauehave thus cryed while hee was in the way: and before the eternall barres had cloſed him in.
Where wee learne, that this life is a life for merciemercy, and that there is no crying for mercy after it.Doct. 1. So ſaith Chriſt, The night commeth, to wit, of death, when no man can worke, Iohn 9.4. And Saint Paul exhorteth the Galathians, and in them all Chriſtians, To doe good while they hauehave time, Gal 6.10. As if hee had ſayde: Yee ſhall not alwayes hauehave it, nor after death. To this effect the Prophet Eſay, Seeke the Lord while hee may bee found, Eſa. 55.6. That is, in this life, and not in hell, where there is no finding of him. Abraham left ſacrificing when the Sunne went downe, Gen. 15.17. And when the Sunne of life ſetteth ouer vsus, there is no more ſacrifice for ſinnes, Heb. 10.26. Therefore, ſayth Salomon, All that thine hand ſhall finde to doe, doe it with all thy power, Eccleſ. 9, 10. That is, preſently and here.
The reaſon is, There is neyther worke, nor inuention, nor knowledge, nor wiſedome in the graue, whither thou goeſt. His meaning is, when thou art dead, thou canſt neyther doe nor deuiſe any thing for thy ſaluation or peace in the pit of darkneſſe, and of death.
The Reaſons. After death there is no reward, Eccleſ. 9.5. And then is a time of iudgement, not of mercy. Secondly, mercy is from repentance, and repentance from the Miniſtery of the Word, which onelyonly hath power in this life, 2. Tim. 2.25. Apoc. 2.21.
Thirdly, when the tree is cut downe, what hope of fruits? So after the axe of death hath beene vponupon vsus, what hope to bee fruitfull? Laſtly, there is no mercy of God without ſaith in God, but eyther here faithfull, or neuer, 1. Cor. 13.10.13, & 2. Cor. 5 7.
An inſtruction, Vſe. 1 if wee will hauehave mercy, to turne to the God of mercy, whiles it is called to day, Heb. 3.13. 2. Cor. 6.2. not to cry for it with this Rich man in Hell: nor with the fooliſh Virgines, when the gate is ſhut, Math. 24.10, 11. the gate of all compaſſion and mercy. But we ſay to God as the vnmercifull man to his neighbour; Come againe to morrow, Prou. 3.28. That is, wee ſtill put off, though we know not what may be to morrow, or what the day may bring with it. To morrow, ſayth Pharaoh, Exod. 8.10. To morrow Pharaoh? And why not to day? Walke whiles yee hauehave light, ſayeth Chriſt, Iohn 12.35. that is, whiles you may bee ſaued, ſtriue to ſaluation by the light of the Goſpell, leſt when it is remoued, the darkneſſe of deſpayre come: and Whither will ye walke, not knowing whither in the darke?
A terrour to all that deſpiſe repentance when they bee called to it in this life. Ʋſe. 2 Such are like to a condemned malefactor that putteth off the getting of his pardon, till the Aſſiſes are come, and till it bee too late to ſeeke it; then he would be ſaued and cannot. Here men make a mocke of ſinne; the reaſon is, they feele not the weight of it here; in Hell they ſhall, and when there is no hope of deliuerance from it: for, as a peece of timber ſeemeth light vponupon the water, but drawne to land will ſeeme as it is: ſo ſinne borne vp with the patience and mercy of God here, which is as a great Sea, ſeemeth light to offendors: but poore ſoule, when thou ſhalt beare it without theſe vnderſets of patience, or mercy, in the darke land of the damned in hell, then thou wilt crye out with as little hope as this rich man did, though not Father Abraham: yet God the Father of Abraham, HaueHave mercy vponupon mee. And what hope of a tree when it is cut downe, and burneth in the fire? ſo what hope of ſinners, cut downe by death for the fire of hell?
If this bee terrible, better now preached, then felte in hell, where is no redemption. Knowing therefore theſe terrors of putting off the day of viſitation, 2. Cor. 5.11. why ſhould wee not be reſolued to ſeeke and find mercy with true and preſent repentance for all our ſinnes? O therefore take no more dayes to that, that muſt bee done to day: ſo ſhall wee finde mercy, that is, in due time, if wee ſo ſeeke it.
Further, for this damned Rich man, as hee cryed too late, ſo hee begged (as wee ſay) at a wrong doore: For, hee ſayd, Father Abraham, going to him for mercy; where the righteous goe directly, and onelyonly to God, and to none of the Saints.
And here it may bee noted by the way, that the doctrine of the Inuocating dead Saints muſt needes want a good Preſident, comming from a damned perſon in hel, and a perſon that fared neuer a whit better by ſpeaking to Abraham. The voyce from heauen is, Call vponupon mee in the day of thy trouble, Pſal. 50.15. Ʋpon mee, ſayth God, as if hee had ſayde, VponUpon mee onelyonly: and it is ſo reſolued by Chriſt in the ſame argument of his fathers ſeruice, Mat. 4.10. They that ſay, and doe otherwiſe, let them ſhew vsus where it is ſo written, and wee will doe after them: but when God hath charged vsus with an abſolute ſeruice for himſelfe, how can wee, and why ſhould wee, without a diſpenſation from him by his word, ſhare it betweene him and his creatures?
God (as we heard) hath commaunded vsus to call vponupon him by Ieſus Chriſt, in our wants, with promiſe to heare vsus: and how then can wee call vponupon him with others in our trouble, without offending him in his word, and diſtruſting him in his promiſe? but this onelyonly by the way, and yet worthy the taking vp. It is ſayde in the Text, that this Rich man called Abraham, Father; where he boaſted of that to which he had no right, nor good title; onelyonly ſome colour of title he had to it by the carnall birth, being a Iew. He would not follow Abraham, in giuing hoſpitality as did Abraham: and yet in Hell, who muſt be his father, but father Abraham, whoſe ſonne in obedience hee would not be? but all this auayled him nothing; ſince they onelyonly are Abrahams children, who doe the workes of Abraham.
Where wee learne,Doct. 2. that it diſpleaſeth God, and will not profite vsus to glory in the bare name of a Chriſtian, except we be Chriſtians indeed. They that came to Ichus Baptiſme ſayde as much, but becauſe they ſayde and did not, Math. 23.3. he called them a generation of vipers, Math. 3.7 Hee might hauehave called them a generation of toades more truly, then true Abrahamites. And what ſayd Chriſt to thoſe who propheſied to others, but not to themſelues, and did great workes in his name, but would do nothing for his name? Depart, ſayth hee, or, hence farre from mee, yee that worke iniquity, Math. 7.22.23. That is, ye that call your ſelues Chriſtians, and doe not like Chriſtians; to hell with yee. So he that would be a Chriſtian, and had not on the wedding garment of a true Chriſtian, receyued this ſentence; Binde him hand and foote, and cast him into vtter darkeneſſe, Math. 22.13. As if Chriſt had ſayde: Deale with him, as with a priſoner, whoſe hands muſt bee bound that hee may not reſiſt, and feet ſhackled that hee may not runne away. And becauſe he loued darkeneſſe, the darkeneſſe of a ſubtle heart; let him paſſe from that darkeneſſe of his, to the darkeneſſe of hell; from one darkneſſe to another.
The like we reade of thoſe, who pretending to bee of the houſhold of faith with right beleeuers, knocked at the doore, to wit, by glorying vainely in that which they had not; after the good man of the houſe had ſhut the doore of hope againſt all ſuch vaine and vaine glorious talkers: but what was the anſwere? I know not whence yee are? Luk. 13.25. That is, yee are meere ſtrangers to my Fathers houſe and to me, or yee came to mee for a night, but yee continued not with mee, as mine doe: but they replyed; Wee hauehave eaten and drunke in thy preſence, and thou haſt taught in our ſtreetes, v. 26. their meaning is, we hauehave beene at thy table, there wee …ate and dr…nke in the Sacrament with thy houſhold people; and wee hauehave heard in many Sermons of thee by thy teachers in Church and Chapp…ll.
To this Chriſt reioines in the next verſe; I tell you, I know you not whence ye are. v. 27. As if he had ſaid, I ſaid it be ore, and I ſay it againe that ye are none of mine. Ye did indeed dip with me in the Sacrament: there yee did eate and drinke the bleſſed bread and wine; but doing ſo with no good affection, nor ſimple heart, yee are and dranke your greater condemnation. Yee were baptiſed with the baptiſme of water, but not of the ſpirit: and yee wore my linery, but in it, yee did ſeruice to my enimie. Alſo, yee heard, or ſeemed to heare many Sermons; but yee alwaies left them where yee found them: and therefore the more yee heard, becauſe yee ſo heard them, that is, formally, and not in obedience, the more yee hauehave to anſwere for. I tell you therefore, I know yee not whence yee are. That is, yee are as ſtrange to me as they that neuer heard of me in the Goſpel, nor ſawe my face in the Sacrament.
The reaſons. They who be Chriſtians in face, and not in heart and deede Chriſtians, are but hypocrites: and being hypocrites, they are hated of God, his ſoule abhorreth ſuch, Eſa 1.14.15.
Secondly, they are but baſtards in Iſrael: or, ſonnes of the bond-woman that may not be heires with the ſonne of the free-woman, Gal. 4.30. Some priuiledges belong vntounto them, and for the true Churches ſake, they receiue man … …utward good things here; but being baſtards, they cannot inherit by lawe. And what ſhall it profit a man, If he winne the whole world, and deſtroy himſelfe, or …oſe himſelfe: Luk. 9.25.
Thirdly, they hauehave to doe with that God that will not be mocked, Gal. 6.7 And then, what good will it doe them to ſay, they are children, when they are not? if they could deceiue God that looketh into the heart, as they can man that ſeeth not as God doth, they might hauehave ſome hope; but ſeeing God himſelfe is iudge, how can they be hid?
A terrour to thoſe who putting truſt in lying vanities, hauehave nothing of the Church or of true baptiſme in them, Vſe. 1 but the name in their mouths, Ier. 7.4. Such though they ſay father Abraham, with this damned perſon; yet becauſe they walke not by holineſſe, in the ſteppes of the faith of Abraham, Rom. 4.12, they are the children of their father, Ioh. 8.44. There is an Iſrael in the couenant, and an Iſrael out; or an Iſrael in Chriſt, and an Iſrael that is none of Chriſts: as there is a circumciſion in the ſpirit, and a circumciſion in the letter; or a circumciſion of the heart, and circumciſion of fleſh, Rom. 2.29. Now, they that hauehave no more in them then the Iſrael of an outward profeſſion, or the baptiſme of water, howſoeuer (iudging as men) we cannot denie them the name and account of Chriſtians; yet when hee commeth to ſee his gheſts (who is of pure eyes, and iudgeth otherwaies then man doth) hee will turne them out as intruders: command them to be taken away, to wit, from all communion with him, his bleſſed Angels, and glorified Saints: and ſend them to their owne place, where is weeping with gnaſhing of teeth, that is, ſorrow and griefe mingled with deſperation, Math. 22.13. This is the portion of their cup.
This ſhould ſtirre vsus vp to walke with more conſcience in our profeſſions. Vſe. 2 For we may, as with ſome veile, couer our ſinnes in them from men; but no profeſſion, nor figge-leafe of profeſſion can hide vsus from him, whoſe eye is vponupon all his gheſts, Math. 22.13. He that ſearcheth Ieruſalem with lights: Zeph. 1.12: but neither with torch-lights nor candle, and can ſee without them; can find vsus out in our darkeſt hypocriſie, to whoſe eyes of knowledge and prouidence, all things are naked, or as it were, vnquartered, Hebr. 4.13. His eyes are a flame of fire, and with theſe lights he pierceth, and looketh through eueryevery mans heart, conſcience, and conuerſation: nothing is hid, or can be from them.
And therefore though we be admitted by the Miniſter, and allowed by men to goe for Chriſtians; yet, if we be not Chriſtians in life, and in the teſtimonie of our owne conſciences ſo, their teſtimonie will little? uaile vsus againſt Gods examination, and the witneſſe of our owne hearts. If we condemne our ſelues, and if God condemne vsus; what matter for the praiſe of men, or their good word, whoſe eyes we hauehave bleared with our ſeemings? Let vsus therefore approue our ſelues to God and our owne conſciences, by true repentance, truly and indeede to be Chriſtians. If we hauehave not repented thus, let vsus now beginne: and if we hauehave, let vsus doe it more. Let vsus breake off our ſinnes, euen in the purpoſe of our hearts; and not thinke to ſay, or thinke we hauehave done inough, becauſe we can ſay; We hauehave Abraham to our Father, Math. 3.9. For to receiue the ſeales of the couenant without the writing, and when we hauehave no promiſe from God in our ſinfull courſes, what is it but to take that which is none of ours, and with great ſinne, ſteale Gods ſeales and prints, which we muſt bring backe againe with ſhame, when he that ſtrictly obſerueth all mens wayes, ſhall ſay: Depart from me, yee workers of intquitie; I know you not? Luk. 13.27. Somuch for this rich mans requeſt in the maner, the matter of it followeth.
HaueHave mercy on me, &c.
The matter of this rich mans requeſt is, generally for mercy; and more ſpecially, wherein he deſireth Abraham, to ſhew him mercy. As that he would be ſo good to him, as to ſend Lazarus, &c.
And the mercy which he craued, is here limited to the ſending downe of Lazarus to him, with a very ſmall quantitie of water to coole his tongue, tormented in a flame of fire that neuer goeth out. But yet, by Abrahams anſwere, in the next verſe, it appeareth that he failed euen of ſo ſmall a drop of mercy; becauſe while he liued, he would ſhewe no mercy to Lazarus at his gate.
And ſo we ſee that they ſhall receiue no mercy, who will ſhewe none.Doct. So Salomon: He that ſtoppeth his eare at the crying of the poore, be himſelfe ſhall cry, and not be heard. Prou. 21.13. His meaning is plaine: as much as if he had ſaid, he that turneth himſelf away in his compaſſions from the needy crying to him for ſome reliefe: ſhall cry, that is, fall into ſuch miſeries as ſhall make him cry, and be neuer the better; and S. Iames ſayth that mercileſſe men ſhall receiue no mercy, Iames 2.13. His meaning is, that they who pitie not their brethren in their afflictions: turning away their eares that they may not heare them, and (alſo) their eies that they may not looke vponupon them; ſhall (themſelues) come into troubles remedileſſe, and not be pitied. We hauehave the example in that mercileſſe ſeruant; who, being born with in his debt of the ten thouſand talents, would not beare with his f…llow ſeruant in the hundred pence, Mat. 18 24.28.30. The maſter, without al mercy, caſt him into priſon, till he ſhould pay all that was due vntounto him, ver. 34. which he could neuer doe. Thus the brethren of Ioſeph, ſuppoſing they had beene met with in their owne meaſure, confeſſed that the trouble which they feared, was iuſt; Gen 42.21; and that they were paid iuſtly and truly in their owne coine.
The Reaſons. It is but right that they ſhould bee done by as they hauehave done to others, Iudg. 1.7. and good reaſon that they who neither regarded the commandement of God, nor the crie of his people, nor the members of his Sonne nor their owne fleſh, ſhould bee as little regarded when they are in neceſsity, as they regarded God and their needy brother in their good dayes. Secondly, it is but after their owne meaſure, and the mouth of truth hath ſpoken it, that with what meaſure we mete, it ſhall be meaſured to vsus againe, Math. 7.2, and ſo becauſe their hearts were ſhut vp to others, Gods eares are ſhut vp to them. Thirdly, ſuch ſhall hauehave iudgement mercileſſe, Iames, 2.13. and after iudgement, there is no hearing.
An Item therefore to mercileſſe men, with admonition to al now and here to ſhew ſuch mercy, Vſe. as they mean to receyue hence and hereafter an other day, to doe to others, as they would hauehave God to …oe to them: and if they would be refreſhed in another world, to refreſh Gods poore in this: if they would hauehave him to receyue them, to receyue his poore, and to ſhew mercy as they would hauehave mercy. But this was ſpoken of very largely before, on verſe 19. Doct. 2. and Vſe 2. onelyonly thus much further: Thou that art vnmercifull to thy poore brother, and ſo ſwelleſt againſt him here in this thy day; Remember that his day may come, and thy pride come downe, when thou maiſt hauehave as great need of mercy as he, and in thy need be denied, as thou deniedſt him.
If men would conſider this, I meane cruell men and hard harted; or, if they would beleeue what is written, and thinke what may come, they would bee much more, both tender-hearted, and open-handed, then now they bee, laying vp mercy in the ſure cuſtody of a mercifull heart. That wherein this Rich man craued mercy, followeth.
And ſend Lazarus that hee may dip the tippe of his finger in water, &c.
As this rich man was greatly tormented at the ſight of Lazarus, thus exalted in glory: ſo hee is made here to bow downe low at the gate of a righteous perſon, Pro. 14.19. by crauing ſuch a ſmal…hing in ſuch humble maner of Lazarus whom he had ſo much deſpiſed: for to beg of Lazarus, who begged of him, and to begge a ſmaller matter then ſome crummes from his table, euen one droppe of water; and yet to bee denied by him who then drunke of the riuer of the water of life, could not but be a great fall, & heart breaking. Hee that liuing on the earth, had ſo many ſeruants to ride or goe at his commaund, had not, nor could hauehave one in hel, to fetch him in a diſh, one poor drop of colde water to coole the burning of his tongue, in that burning lake. This could not but adde to his torments, if any thing could bee added.
Lazarus (contrarily) who had none to helpe him, while he liued, being (now) dead in body, and in ſoule glorified, is not onelyonly honoured with long life; but hath this honour added alſo, that the rich man who refuſed to helpe him, ſeeketh helpe of him by Abraham.
And ſo we learne that there is no wicked man or other here ſo great,Doct. 1. but may hauehave need of the pooreſt and meaneſt godly man whom he here deſpiſeth. This Rich man would hauehave Abraham to doe him ſo much pleaſure as to ſend Lazarus to him to hell, that is, from the boſome of bliſſe to the bottomleſſe lake, to eaſe him (though neuer ſo little) there.
It is a true prouerbe, that the euill ſhall bow before the good, Prou. 14.19, that is, the godly ſhall hauehave obeyſance done vntounto them, and the wicked ſhall doe it: ſo proude Haman ſought his life of her whoſe life he ſought, Heſt. 7.7. and Iacobs ſonnes were brought vponupon their knees, and greatly humbled before Ioſeph whom they hated and ſold, Gen. 42.9.10.11. &c. Saul was twice at the courteſie and in the mercy of Dauid, whom hee perſecuted to the day of his death, 2. Sam. 24. and 16. Chapters. Alſo Shimes that rayled at him, 2. Sam. 16.5.6. was made to bow vntounto him, 2. Sam. 19.16.19. And what honour was Haman enioyned to doe to Mardochas a poore Iew, whom before hee could not looke vponupon with any patience? Hest. 6.10.11. He muſt gloriouſly ſet him on horſebacke, and leade his horſe, and what greater a fall could hee hauehave, (ſaue his laſt fro the halter) then to ſee his enemie ſo horſed, and in ſuch honour, and himſelfe made the man that muſt honor him?
Let no man therefore, though neuer ſo great, thinke but hee may hauehave neede of a meaner then himſelfe before hee dye. The Reaſons. All Chriſtians are fellow, members in the Chriſtian body. Now in the naturall body, the head cannot ſay to the foot, the higheſt to the loweſt member, I hauehave no need of thee, 1. Cor. 12.21. Beſides, all members hauehave not one office, and no member but hath ſome vſe; Rom. 12.4. Secondly, the receits of the beſt are with imperfection: and therefore the beſt may neede. Thirdly, all Chriſtians are brethren, and what brother may not ſometimes need the helpe of his brother? Therfore the Apoſtles queſtion mixed with reproofe, is; Why doeſt thou deſpiſe thy brother? Rom. 14.10.
An admonition to great ones, Vſe. not to exalt themſelues too inſolently and proudly aboue their meaner brethren: for the wheele of things may turne, their Sunne may bee remoued, and the firſt may be laſt, Math. 20.16. or theyr next courſe may bee to bee inferiours; where now they are ſuperiours: for, Whoſoeuer exalteth himſelfe ſhall be brought low, Luk. 13.11. Then their own meaſure may bee returned, and as they deſpiſed others, ſo themſelues may bee deſpiſed: they may ſtand vnderunder their ſentence, fall vnderunder their hands, and lye down at their feet; which would bee conſidered of by thoſe who looke ſo high aboue perſons better then themſelues, becauſe God hath made them rather richer and greater. And thou that feeſt a poore man (though a good man) and deſpiſeſt him, remember that God can (and perhaps will) make thee as he is, in reſpect of pouerty, and ſo thy contempt of thy brother may come home to thy ſelfe. Adonibezck the tyrant could ſay: As I hauehave done, ſo it is done to me, Iudg. 1.7. And Ioſephs enuious brethrē did ſay, As we thought to our brother, ſo it is come vntounto vsus, Gen. 42.21. And ſo it is a true word, Selfe doe, ſelfe hauehave.
But in the flames of hell, what would this Rich man chiefly hauehave, to bee eaſed, as being greatly (though not onelyonly) tormented? He ſayth his tongue: belike becauſe, hauing abuſed that member (as moſt doe) eyther to blaſphemie, to a rayling againſt Gods word, Miniſters and children, or ſome other wayes, hee was grieuouſly tormented in it. True it is that ſoules hauehave no tongues, but he felt in his ſoule what his tongue had done.
And this teacheth that men ſhall be puniſhed, as in that meaſure,D…ct. 2. Eco …1.22.23.24, 25. ſo in that member and thing wherin they offend. Ieroboams hand was put forth againſt the Prophet, 1. K…. 13 4 and that hand which he put forth againſt him, dryed vp. The loſt ſons curious taſte of meats and drinkes, was payd backe vntounto him in that courſer taſte of the huskes which the Swine cate, Luk. 15.16. So our firſt Parents abuſed their eyes, Gen. 3.6. and God opened both their eyes, v. 7. that is, puniſhed them that way and in that wherein they finned; for they ſought his diſhonour, and ſaw their own ſhame: and Zacharias the father of Iohn the Baptiſt, becauſe he doubted with his tongue, Luk. 1.18. was by the Angel ſtricken dumbe in his tongue, verſ. 10. Further alſo, Nadab and Abihu, the ſonnes of Aaron offered ſtrange fire, and God co…ſumed them ſtrangely with fire from heauen, Lenit. 10.1.2. So Dauid himſelfe ſinning in another mans wife, 2 Sam. 11.4.5. was requited by his ſonne, in his owne wiues, Chap. 16.22. And the Iſraelites luſting for fleſh, had it, and their puniſhment in it: for it came out at their nostrils, Num. 11.20. And thus it is plaine that men hauehave beene puniſhed in that member and thing wherein they hauehave offended.
The reaſons. God would hauehave vsus to take knowledge of his iudgement: and how can we better, then when hee ſo directeth them againſt our faults, and members faulting, that wee may ſee him pointing, as with the finger, to vsus, nay ſtanding ouer vsus in ſo particular a ſeueritie? For ſo he ſheweth vsus the nature and quality of the offence, by proceeding in ſuch maner, and with ſuch ſpeciall choyce againſt it. Secondly, this courſe and manner of puniſhing the member offending, is vſed by Princes often in their proceedings againſt malefactors in their Kingdoms, where for the breeding of more terrour in others, the member firſt ſuffereth that hath firſt or chiefly offended. So Rauilliacke (he that murdered the laſt Henry of France) loſt firſt the hand wherewith he did it: and when a Noble man plots any treaſon againſt his King, his King will hauehave the head that deuiſed it(b)So 2. Macab. 15.32▪ 33.. Now if Kings to good purpoſe, and iuſtly doe thus; when God doth ſo, wee muſt not doubt, but hee that is King of Kings, doth it both iuſtly and neceſſarily to admoniſh others.
An admonition to vſe well all thoſe members and parts, Vſe. that wee would not hauehave to bee puniſhed …eere, or tormented in hell. Some that hauehave abuſed their tongues to curſing and ſwearing, while they liued, at their death had neuer a tongueeyther to confeſſe their ſinnes, or to craue pardon. So when the fift Angell had powred out his Viall vponupon the throne of the beaſt, the beaſts creatures that blaſphemed God with their tongues, were tormented in their tongues, and gnew them for ſorrow, Apoc. 16.10. I reade of a Seruingman in Lincolneſhire, who had ſtill in his mouth, Gods precious bloud, and at his his death,M. Perk. of the gouernment of the tongue, pa. 72 out of Phil. St…b…. bloud iſſued out moſt fearefully as in great ſtreames from all parts of him, from his mouth, noſe, eares, wriſts, knees, heeles, toes, and all other parts, not one free, and ſo dyed. Thus bloud was paide with bloud; the bloud of Chriſt prophaned, with a fountaine of bloud from all his body. Some for abuſing others eares by words of ſlaunder, hauehave loſt their owne; and many whoſe feet in youth were nimble to dance the morrice, at more yeares had neuer a foote nor legge to carry them voide of aches, iſſues and other ſlubbers: they that did ſpoyle were ſpoyled, and ſhee that fed vponupon bloud, fed the dogs: Drunkards ſeeke red wine, and hauehave red eyes, Ezech. 39 10 1. King. 21.2…. Prou 23.29.30. And is not drunkenneſſe it ſelfe often puniſhed with dropſies; and filthy whoredom alſo with filthy diſeaſes? Hath not that member in ſome been pittifully taken, that became the inſtrument of their wanton ſinne? What are theſe but warnings to vsus? and happy are wee, if other mens harmes can make to beware: but if wee will not learne by others, wee may bee taught by our own feeling. Of this bee ſure, without repentance, whatſoeuer member or thing thou abuſeſt here, to bee puniſhed with the loſſe, or in the anguiſh of that thing or member heere or hence. If thou abuſeſt all, thou ſhalt be puniſhed in all. And for riches, (that many regarde more then they doe the Kingdome of Heauen:) if thou dote vponupon them, and make gods of them, make account to loſe them, or to loſe that (which is farre better) for them. The ſame may be ſayd of all other commodities and bleſsings earthly, whether children, or honour, or pleaſures, or friends, Ezech. 24.25. So much for this Rich mans requeſt; the reaſon of it followeth.
For I am tormented in this flame.
Becauſe this Rich man was tormented in the flames of hell, he diſired ſome refreſhing: but what? euen a drop of water: But what good could a droppe, or whole ſea of water hauehave done him, (being things finite) for the eaſing of a paine infinite? And yet, as one who (for the torment hee endured) knew not what he did or ſpake; hee craueth onelyonly a droppe, not a ſea of water in that extremity.
Where wee learne,Doct. 1. that the torments of hell, doe not onelyonly vexe the mindes of the tormented in hell, but ſo vexe them, that the tongue is ſuppoſed, and may bee ſayd to talke idlely and fooliſhly, it cannot tell what. Thus the damned of the earth, the great men, and the rich men, being far from the ſaluation of God, and the life of the Lamb, are brought in by Iohn, ſaying to the mountains, Fall on vsus, and to the rocks and hils, couer vsus from the preſence of him that ſitteth on the throne, and from the wrath of the Lambe, Apoc. 6.15.16. which, what is it but an idle ſpeech and impoſsible deſire? For, what mountain can hide from God, who ſeeth through the darke cloud? and what rocke and hill can couer from him, who can enter when the doores are ſhut? Ioh. 20.26. To him the night ſhineth as the day: the darkeneſſe and light (to him) are both alike, Pſal. 139.12. It was ſay de of them, who in the tranſfiguration ſaw the glory of Chriſt, that they wiſt not what they ſayde, Luk. 9.33. The meaning is, they were ſo beſide themſelues with ſudden ioy vponupon that accident, that they ſpake they knew not what themſelues, and yet they ſaw but a little of his great glory. How then ſhall they know what they ſay, or what to ſay; who ſhall bee farre more carried out of themſelues with ſudden extaſies in hell, then they were rauiſhed with gladneſſe heere, who ſaw but a darke light, a little of their maſters glory?
The Reaſons. If a little ſickneſſe here, or ſome want of ſleepe make the head idle, and the tongue fooliſh: What ſhall a ſickeneſſe ouer all parts doe, and want of reſt for euer? Secondly, the damned in hell feele that that muſt needes ouercome the ſenſes, and take away reaſon. And what can they ſay or doe that is reaſonable, and hath ſenſe; who neyther hauehave their ſenſes about them, nor their reaſon in any good order, or meanes to direct them?
An inſtruction to take heede what wee ſay here; that wee talke not idlely and fooliſhly (as this foole) in hell. Vſe. 1 He that would talke wiſely hereafter, muſt both talke & doe wiſely, that is, Chriſtianly, now. But to ſpeake wiſely, is to ſpeake as the word of God, 1. Pet. 4.11, that is as Gods word teacheth to ſpeake. Some hauehave no care to deliuer their words by this meaſure, who therefore talke both idlely and ill: but if wee muſt giuegive account for eueryevery idle word, Math. 12.36, then for our euill wordes much more. And how great an account then muſt be giuen for lying words and wanton talke? for words of ſlaunder, and words of reproch to our neighbour? ſpecially for words of blaſphemy to God, and of lewde defiance to God, and his truth?
A terrour therefore to all vaine and fooliſh tongues. Here men and women make no conſcience of their talke; Vſe 2 ſo they may bee ſaying ſomewhat: Their tongues ſpeake proud things, not the words of the Lord that are pure words, Pſal. 12.3.6, and their dayes talke, all of it is to no good or wiſe end, if not to their owne prayſe, and their neighbours ſlaunder, or to magnifie…ſelues, and caſt down the Lord with Phariſaicall lippes. If they were in Hel, they could not talke more fooliſhly then ſome doe, or to leſſe purpoſe: nothing in their mouthes all the day, but what they might be aſhamed of at night, if it were written in a booke, and read vntounto them. Is this to redeeme the time, and to walke wiſely? Is our day-booke well filled, that is made vp with ſuch vanities, as fooliſh talking, and fooliſh ieſting, and things that are not comely? Eph. 5.4. If ſuch ſpeake fooliſhly in hell, they ſpake fooliſhly here, and not to any vſe of godly edifying; and ſo neither there nor here were their words good. And ſo we ſee that one effect of hell-torments is, to take away all ſence and vnderſtanding from thoſe that are ſo tormented.
Now, where this Rich man calleth the flame of hell, a tormenting flame,Doct. 2 hee ſhe weth (as hath beene noted already) that hell fire is a fire of torment. But this was ſpoken of before vponupon the 23. verſe; and ſo I paſſe to Abrahams replye, in the verſe that followeth.