Of the Rich Man and Lazarus, Commentary on Luke

Of the Rich Man and Lazarus · Commentary on Luke

OF THE RICH MAN AND LAZARVS.

Luc. 16.19.20. &c.

There was a certaine Rich man which was clothed in purple and fine linnen; and fared well and delicately, eueryevery day, &c.

THis chapter is chiefely directed & written againſt Phariſaical couetouſnes and delicacie; exhorting to liberalitie, and a care of the poore, and this vnderunder two parables; the firſt of the Steward, who did wiſely, though not iuſtly: Luc. 16.1.2 &c. the other of the rich man and Lazarus, v. 19.20. &c. The parable of the vniuſt Steward doth not warrant any pickery or vnfaithfulnes in ſtewards; but only doth implie, that as hee made him friends vniuſtly; ſo wee ſhould both iuſtly and wiſely make vsus friends of this Mammon of wealth, v. 9. by diſperſing abroad;Ver. 9. that the fountaines of our liberalitie may runne ouer to all that neede, Prou. 5.16:

The Phariſes, that were couetous, hearing this, Ver. 14.v. 14. thought that Chriſt ſpake fooliſhly, and dangerouſly in ſo ſaying, they could not endure that their ſore of couetouſnes ſhould be touched; and, when his hand came neere it, they put it from them with a ſcoffe, and mocked him: they would neuer beleeue but any man might ſerue God, and gather riches; or how ſhould the Common-wealth ſtand? and how ſhould one man bee aboue another? or, p. 2would hee hauehave all men alike? as if they had thus reaſoned againſt him, as againſt one that ſpake both abſurdly and impiouſly.Ver. 15. But verſ. 15. hee tels them, that deſire of riches and louelove of themſelues, had ſo blinded them, that they ſawe not where they were, nor in what dangerous wayes: and that becauſe they held themſelues wiſe, therefore they iudged him fooliſh, and his doctrine (that was wiſe) ridiculous: but that that pleaſed them, God abhorred: and ſo he commeth to the Scripture, now read, v. 19. which I take to be, not any ſtory or thing done, but as was ſaid, a parable where his chiefe purpoſe is to diſſwade theſe Phariſes from cruell hardnes and a carnall life by the example of this rich man, hung vp (as it were) in chaines in hell for a terrour to others, becauſe he fed himſelfe curiouſly, and fed not poore Lazarus.

And heere vnderunder the perſons of the rich man and Lazarus, we hauehave two ſorts or ſtates of men; ſuch as were then in the world, are now, and ſhall be to the end of time. In both which, we may note their different ſtates, and that which is common to them: their different ſtates are heere on the earth, or after they left. It in their liues they differed very much, and after their deaths, much more: for, the rich man was finely clothed, or clothed with ſoft and gorgeous rayment: and for his fare, it was delicate and of the beſt eueryevery day. v. 19. the beggar and Lazarus was vexed with ſores and hunger, deſiring the courſeſt bread, or crummes of bread that fel from the richmans table. v. 20.21. After death, the beggars ſoule was glorified in the boſom of Abraham, being caried thither by the Angels: but of his buriall there is no mention. The richmans body was gloriouſly buried in the earth, and his ſoule pittifully buried in hel. v. 22.23. and this is common to both, that they both died. v. 22.

Thus ſtandeth the ſcope and ſumme of theſe fiue firſt verſes,Luc. 16.19Luke 16:19 and the ſumme of all is to aduiſe men to ſpend their goods well, and not vponupon their luſts: not to forget mercy, and to be liberall to Chriſts poore, that their fountaines, that is, their eſtate and poſſeſſions may be bleſſed vntounto p. 3them Prou. 5.18. But, let vsus returne to the rich man, and heare what is ſaid of him.

There was a certaine Richman, &c.

The text ſpeaketh of a certaine rich man, but without any name; or of a rich man, not named: becauſe (as one ſaith) God takes no care of the wicked, neither remembreth their names. Doctr.Where we learne that ſinners are in no credit with God: the wicked, and him that loueth iniquitie, doth his ſoule abhorre, ſaith Dauid, Pſal. 11.5. that is, ſuch are ſo farre from hauing credit with him, that he hateth them; and not ſuperficially, but from his very ſoule. Yea, they ſhall well know that hee hates them, by raining vponupon them the raine of ſnares, of fire and brimſtone, and ſtormie tempeſt▪ v. 6 he whoſe countenance beholdeth the iuſt, v. 7. will not ſuffer ſinners to ſtand before him. Pſ. 1.4.5. Iob ſaith, God will not take a wicked man by the hand. Iob 8.20. Iobs meaning may well be, that he will not giuegive him ſo much countenance, as men giuegive to a man, when they giuegive him their hand? or he will not offer them his hand; and if they offer theirs, he will pull away his: ſure it is, that as he will not caſt away a perfit man, ſo he will not helpe the euill doer. Iob. ibid. He that made the remembrance of Ioſiah as honie in all mouths, Syr. 49.1, put out the memoriall of Amalek; Exod. 17.14. and hee that ſaid to Moſes, I know thee by name, Exod. 33.12, ſaith to all wicked doers, I know you not. Matth. 7.22. & 25.12.

God hath threatned to diſhonour them: 1. Samuel. 2.30. And Dauid, Gods king and folower,Reaſons. will make no mention of them. Pſal. 16.4. Secondly, they be the enemies that he will roote out, and who, except he meane to diſſemble, (which vile affection is farre from God) will countenance thoſe, whom he meanes to deſtroy? Thirdly, other-wayes God ſhall ſhould doe as much for the children of wrath as hee doth for his deare children; and that which he hath forbidden as euill, to ſpeake good of euill, Eſa. 5.20. p. 4himſelfe ſhould offend in, which once to thinke, were blaſphemy. Fourthly, ſhame is an inſeparable companion of ſinne, as glory is of goodnes: which ſhould not be ſo, if ſinners ſhould hauehave credit with God, who ſhould receiue ſhame both from God and godly men.

Vſes. Vſe. 1 A terrour to wicked ſinners, for though they care not for the fauor of God; yet, by looſing it, they ſhall looſe that whic… …y more eſteeme, the fauour of men. They thinke, b…e they ſet againſt God by fleſhly courſes, they ſhall … …aſt) be ſet by, by fleſhly men: but they cannot be hi…g, 1. Tim. 5.25. and this hope will faile them, as it ha… …ne many, who for a while ſpread as the greene bay, Pſa. 37.35. and after a little while, were cut downe as the greene graſſe, Pſal. 90.5, 6. Heſt. 7.1.8.9. to day in great grace at Court, to morrow, or before night in great diſgrace in priſon. In the turne of the wheele, turned from honor to baſeneſſe, and from open liking to open contempt.

A comfort to the righteous: Vſe. 2 for, they hauehave Gods countenance, though they cannot hauehave bad mens good willes: they are in with God, who can and will maintaine their true credits, whoſoeuer ſpeakes againſt them: and if God be with them, mens euill willes ſhall be reconciled, or doe them no harme. Nay, when the name of the wicked ſhall rotte, Prou. 10.7. that is, rotte aboue ground, as his carcaſſe doth vnderunder; the memoriall of the iuſt ſhall be bleſſed, and their glory(a)(a)Mat. 26 13.Matt 26:13 without end.

He that hath the keeping of their names, will preſerue their good name as ſure as he doth their ſaluation: therefore is it written, that they ſhall be had in euerlaſting remembrance. Pſal. 112.6. And is it not ſo? Is not Naboths name now in all mouthes better then either the curſed name of Ahab that was ſold to ſinne, or the carrion-name of Iezebel that was giuen to dogges? and who doth not now more honour Mardochas that was ſo poore and diſpiſed, then hee doth inſolent Haman, whoſe name ſo ſhone for a time, lightned with the glorious beames of his p. 5Princes countenance vponupon him? And what compariſon now betweene Peter, Paul, Iames, with other Apoſtles and Martyrs of Chriſt, and their perſecutors; the one ſo ſimple in the world, and the other ſo great?

Which was clothed in purple, &c.

But now againe to this rich man; who is deſcribed heers by his clothing, and by his fare: for his clothing, it was too curious, and with too much pride and affectation; elſe both colour and fineneſſe might hauehave bene tollerated in ſo rich a man: for it is not vnlawfull for great men to put on other, that is more coſtly, both apparell and colours, then poore men may. But this man put on pride with his apparell, and wore his garments as the effects of a lofty minde, with the contempt of the poore: or, he wore ſtrange apparell, and ſuch as ſtood altogether in the putting on: therefore is his apparell cenſured, and he for wearing it.

Where learne, that all intemperance in apparell,Doctr. and abuſe of apparell, is vnlawfull to all: as when it is other then belongeth to the ſexe, Deut. 22.5. which may cauſe, and be leader to ſome horrible ſinne: when it is coſtly, that is, aboue our eſtate and meanes, with exceſſe, or with ſtretching of the cloth, 1. Tim. 2.9. when it is light for the faſhion or colour; called, Prou. 7.10. whoriſh apparell, and Zephan… 1.8. ſtrange raiment: when it is not made according to temperance and ſhamefaſtnes, which is the Apoſtles faſhion, 1. Pet. 3.3. but according to eueryevery new faſhion that comes: when as heere it is put on and worne with the impeachment of hoſpitalitie, and other charitable deeds to the poore: for, ſo attiring our ſelues, we after a ſort vnclothe them; and wearing our apparell with ſuch contempt, weare out theirs. And laſtly, when it is worne, as the enſigne of an arrogant and hautie minde: ſuch was the flaring apparell of the daughters of Sion, ſo much and ſharply cenſured by Eſa. 3.16.17.18.19. &c. And God will cloth ſuch, for their garments of glory, which garments of ſhame. Reaſons: they p. 6that weare ſuch apparell, forget their Chriſtian calling, which is, to walke ſoberly. Tit. 2.11. Secondly, ſuch put their heauen in their apparell, and make it their happines, not to goe modeſtly in their clothes as Saints, but curiouſly and finely in them, as this rich man: thirdly, ſuch make nets of their apparell to intrappe themſelues and others in it: and not onelyonly nets of wantonneſſe, but ſponges to drinke vp both their owne, and the poores prouiſion.

A reproofe to the maner of attiring vſed in our dayes, Vſe. 1 and to the proud and chargeable apparell that is ſo common now: for doe not meane perſons now offend heerein, as well, and ordinarily, as ſinfull Diues? They that cannot ſpare a penny to a poore man, can find inough to ſpare for their great ruffes, and ſilke ſhooe-ſtrings: euen ſeruing-men, and ſeruant maids, that receiue but ſmal wages, hauehave a common hand in this vanitie; and by their apparell it is hard to know, who is Diues, and who Lazarus. It is but a ſimple maide that weares not as fine linnen as her miſtreſſe: and that man is as no body, and of no faſhion, that is not aſſoone in the faſhion as his maiſter, or, (if he be ſober in his clothes) before him: How neare doth this come to the curious and vnmercifull apparell of this rich man? therfore it is not curioſitie in Miniſters to deale in theſe matters, but a neceſſarie and charitable labour in them to preſſe them to the full in their Sermons and exhortations: for, though fine garments be Gods gifts, and the riches of the earth, Gods goodnes, yet the abuſe of theſe to all proud and vnſober couerings; is our ſhame. Our apparell was giuen vsus to hide our nakednes; Gen. 3.21. which nakednes came from our fall and ſinne: and ſhall we glory in that, which at firſt was, and to this day, is the couer of our ſhame? Is it ſeemely that a theefe, ſaued from the gallowes, ſhould be proud of the halter that ſhould hauehave hanged him? or if this be vnſeemely, as little and ill doth it become Chriſtians to bee proud of that, that ſhould as much humble them, as the halter the theefe? What difference then, I meane for any good or ſound matter of reioycing, betweene thy proud clothes and p. 7his poore halter? Adam, in his innocencie, though naked, needed no couer; his nakednes being then ſo full of glorious brightnes, or as the Sunne in his ſtrength: our apparell, the braueſt we put on, would hauehave as much obſcured it, as a darke cloud now doth the comfortable Sunne: but euer ſince ſinne entred; all is contrarie: and what ſhould hauehave beene our glory, is now become our ſhame. Therefore to make ſo much of our ſhame, and with ſo great neglect of better duties to our neighbour and the poore, ſo to trimme it, what is it but an intollerable and cruell vanitie? Againe, who would glory of the ragges that are wrapped about his wounds? Our attire, what doth it but hide, in our bodies, the wound of our f…ll? and what glorying then of our proudeſt couer, there being no better matter in it? The world, while it was yong, was ſimple and plaine, now in the dotage of it, it is clothed with double, not garments only, but hearts, Prou. 31.21.

Our fathers kept ſheepe, Gen. 43.2. we, their children, ſcorne to weare the w…oll: the garments that God made to Adam and to his wife, our firſt parents, were coates of skinnes. Gen. 3.21. Chriſts garment was plaine, and ſimple without ſeame. Ioh. 19 23. and many, whom the world was not worthy of, wandred about in ſheepe-skinnes. Hebr. 11.37. that is, in leather coates, being deſtitute, afflicted, and tormented: which I ſpeake not, to bind all, rich and poore, to one kind of apparell without difference; or as if I thought that rich men might not put on more rich attire then other men: but iuſtly to reproue by the word, and by ſuch examples of holy men, all fond affectation and lightnes this way. Iacob knew his ſonnes coate ſo ſoone as his other ſonnes Ioſephs brethren, brought it to him. Gen. 37.33. He knew that it was the ſame coate which he made to his ſonne Ioſeph. The coates of fantaſticall men and women of the faſhion, at this day, cannot be knowne to be coates of Gods making: for, bring them to God, and the Poppets in them; and will be ſ…y. Theſe are my ſonnes coates? or may not the diuell rather ſay; Theſe are my ſonnes; for I made them theſe p. 8coates? But my ſpeech of theſe vanities rather craueth a reformation then any imbittering; and therefore praying all humoriſts in apparell to conſider betimes, and before the decree which is gone forth, be ſealed with ſome notable iudgement, what God by Zephans hath threatned againſt all that are clothed with ſtrange, that is, monſtrous garmets; which is that he will viſit for them, by a cutting off of man and beaſt, Zeph. 1.8. I leaue, what might be further ſpoken, to conſideration, and come to a ſecond vſe. Vſe. 2 For, if intemperance in apparell be cenſured by the word; then it is not true that the Scripture medleth not with apparell, neither hath any meaſure to make it by: for the holy Ghoſt (as hath beene ſhewed) doth in it, ſend vsus a moſt fit meaſure for all the garments we put on. And where ſome, that ſay to their proud coates and vpſtart fardingales, as Saul to Samuel, honour me before this people, 1. Sam. 15.30. are of opinion that the apparell is not to be regarded, but the heart; heere we ſee, that the apparell is the ſureſt ſhewing ſigne and inſcription of the fooliſh heart that weareth it. Indeede, the intemperance of all our ſtrange apparell is from our heart; but when our heart hath once laid it vponupon our backe, we may reade an intemperate heart there: and ſo long as the leafe is greene on the top of the tree, we know that all ſappe is not gone downe to the roote. Therefore, when we ſee ſuch ſtreamers of pride in ſo many gariſh tires and attirings of men and women, and of women ſpecially; we may ſay there dwelles a proud heart, a vaine heart, a wanton heart, and a heart of no modeſtie or good ſtay. Such was the clothing of this rich man; which is therfore branded by the holy Ghoſt, vnderunder the names of purple and fine linnen, and vnderunder the daily and wanton vſe of ſuch pride ſwolne clothes. Heerein, there is no doubt, but hee offended greatly; but heerein expreſly and principally, that in all this waſte and glory of apparell, he was cruell to Lazarus: and in this, he hath but too many followers at this day, who carry all good houſekeeping with them in their trunkes to London, or ſome other great Citie or Towne that they purpoſe to liue in, and not at the Ephrathah of their p. 9owne home, Ruth. 4.11. And heere it is true which is ſpoken by one; that there war neuer good houſe kept by Gentlemen, ſince the Tailor meaſured their land by the yard. So much for the Rich mans clothing, his ſumptuous fare followeth.

And fared ſumptuouſly, eueryevery day.

What, eueryevery day? and that ſumptuouſly, or choiſely eueryevery day? this was a double ſinne: one, that he was giuen ſo much to his bel…y; another, that he was giuen ſo continually to it: one that he fed ſo curiouſly and daintily; another, that he fed ſo, not at certaine times, but daily: and by ſuch filling of the belly with meates, and ſtuffing of the head with drinkes, made himſelfe altogether vnfit for any good duti…s in his calling. I doe not ſay but the cup may ſometimes ouerflow: and that a Chriſtian may be more cheerefull, and feede more liberally at one time, then at another. For, euen Chriſt at a marriage in Cana, approued a more liberall and full diet, then at another time hee would hauehave done, Ioh. 2.9. But how doth this iuſtifie that fulnes of bread which was Sodoms, and this rich mans ſinne? Ezech. 16.49. Or, how doth it warrant at any time, any eating out of Gods feare? and if no ſuch eating at any time, how much leſſe then any comonnes this way? Two things therefore are reproueable in this voluptuous rich man. The firſt, that he was ſo curious for his belly: the ſecond, that he was eueryevery day ſo, for which his ſoule is in hell.

Out of both which we learne,Doctr. 1. that all abuſe of meates and drinkes to exceſſe, is a ſinne to hell. In the 13. Chapter to the Romanes, the Apoſtle of the Gentiles, Saint Paul, hauing exhorted ſuch beleeuers at Rome as had put on the armour of light, to keepe the path of life; ſaith, Not in gluttony and drunkennes: as if he had ſaid, theſe are out of your way to ſaluation: walke therefore honeſtly, that is, in temperance, and not in theſe, if you meane to be ſaued, Rom. 3.13. From whence it muſt needes follow, that they offend to damnation, who drinke as much as a Horſe, and not ſo ſoberly as hee: and who make it their exerciſe to eate and p. 10drinke: eating as beaſts, who eate all the day and part of the night. But the ſame Apoſtle ſpeaketh plainely as much, Phil. 3.19. telling the Church to which he there wrot, that their end is damnation, whoſe belly is their God. For, theſe are the vncleane hogges that the Diuels of intemperance enter into, and carie with violence into the great deepe, Luc. 8.33. So Eſau, louing his belly ſo much, and the bleſſing ſo little, is ſir-named prophane, or one that could not be ſaued, Hebr. 12.16. And, what doth our Sauiour meane, Luc. 2….34, ſo carefully to forewarne his diſciples and followers with a take heede, that your hearts be not ouercharged with ſurfetting and drunkennes; if he had not held theſe to be ſtrong lets to ſaluation? They that are maried to theſe; ſay not as the other gheſts did, who refuſed to come to the great ſupper of Chriſt; I pray thee hauehave vsus excuſed; but without all bluſh of ſhame, we hauehave married wiues, and therefore we cannot come: Luc. 14 20. That is, we will neither be good nor ſeeme good. And for this, ſome hauehave not vnfitly compared our Tap houſes and Tauernes (as men vſe them now) to the lawe of the aſſe in Sampſons hand, which laid the Philiſtimes heapes vponupon heapes, Iudg. 15.16. For the world hath ſlaine his thouſands, but theſe hauehave ſlaine their ten thouſands, 1. Sam. 18.7, and not with a mortall wound, but with an immortal to eternall death. But that all abuſe of the creature to exceſſe is a ſinne to hell, may further bee proued.

The reaſons. For (firſt) it is a waſte of the good creature, abuſing that to ſinne which might hauehave comforted many, perhaps, hauehave ſaued the liues of ſome. And what are ſuch but theeues to their brethren, Prou. 3.27, and murtherers of their brethren, and themſelues? He that robbes a man of that which is his, is a theefe: And ſuch theeues are they that eate the poore, that is, that which is theirs, at their tables of exceſſe. So hee that keepes away the oile from the lampe, puts it out as well as he that quencheth it with water: and ſuch are they, who deuoure that bread which is the poore mans life: their hand is in his blood as well as p. 11theirs, who oppreſſe him to death by taking away his bread. Now, doe theeues and murtherers offend to damnation: and doe not voluptuous theeues, and murtherers offend ſo too? Secondly, ſuch an abuſe of the creature oppreſſeth the heart with ſurfetting and drunkennes: and how can the heart ſo oppreſſed, and perſon liuing in ſuch a trade of exceeding, looke to be ſaued? Thirdly, it is flat idolatrie, making the belly a God. Old idolaters turned the image of a beaſt into God, and theſe new, turne the image of God into a beaſt. But idolatrie is a ſinne; and are not idolaters ſinners vntounto hell? Fourthly, it is a chaine to adultery to drawe it in. For ſuch eaters in exceſſe, and drinkers out of meaſure cannot be(b)(b)Prou. 23.30.33.Prov 23:30Prov 23:33 chaſte perſons; or there is no ſleeping in theſe, and watching againſt adultery: and who can lay on more fewell but hee ſhall hauehave a greater flame? Ier. 5.8. Now, cannot adulterers without repentance be ſaued? and ſhall not that that maketh adulterers, be a ſinne to damnation?

Heere we ſee in what a fearefull ſtate they ſtand of wretchednes, Vſe. 1 and perdition from God, who follow that curſed fellowſhip which men call good fellowſhip. For whither doth it leade the followers, but to the houſe where the dead are? Prou. 9.18. Death is in the pot: 2.King. 4.40. Hell and death in their drunken pots: but if we will not be damned with ſuch mates, we muſt not follow their damnable wales; that is, their pottes of exceſſe, and pipes of ſmoke: and where ſuch liue to eate, we that would not be iudged ſuch, muſt eate to liue to God. There are many Eſaus now, and their number is without number that hunt all for the belly in the wide field of an Epicuriſh-life: but we muſt be of another number, and follow another courſe that meane to follow the Lambe, or to be the firſt fruit…s to God, and to Chriſt: Apoc. 14.4. And we that hauehave the hope of the Saints, muſt ſeparate from ſuch, alwaies in affection, and as much as wee may in body; ſelfe, as we delight in their company on earth, we muſt looke to beare them company in hell. Let them conſider this, who can take no ſuch delight in the fellowſhip p. 12of the Saints, as they take pleaſure in the large fellowſhip of thoſe drunken companions, who like a ſpreading canker infect Towne and Countrie. It may be, if we runne not with them vntounto the ſame exceſſe of riot, or be not combined in fellowſhip with them, when they thus poure out their heart to wickednes, they will ſpeake euill of vsus, 1. Pet. 4.4: yet let vsus turne from ſuch, if we would not be turned into hell with them, and with this rich man, one of the companie: for better be euill ſpoken of for good deedes, then well for bad.

A terrour to all that make it their trade to eate and drinke in exceſſe: Vſe. 2 for ſuch offend to eternall death. In the dayes of Nee they ate, they dranke, that is, they did both exceſſiuely: Luk: 17.27; and as they were drowned in ſuch exceſſe, ſo they were in the waters that tooke them away. So Sedom, burning with ſuch luſts, was burnt with fire, and burneth now in hell fire, Iude. 7. Chriſtians are called to ſerue in the hall, not in the kichen; to ſerue God, and not that which carnall men make their god, the belly. We muſt put on the Lord Ieſus Christ, Rom. 13.14: and ſhall we thinke to put on him, and to keepe on fleſh? The body is but the garment of the ſoule: and is the garment better then the body, the body then the ſoule? Or is not the body more worth then raiment? and ſo the body leſſe worth then the ſoule, being but the raiment of it? Why then is there ſo much care for the belly to feede it, when the ſoule is ſo little cared for, to ſaue it? ſpecially ſeeing that in ſuch care of our bellies, and little care of our ſoules, we can hauehave no hope to be ſaued? Let them conſider, who giuegive their time and ſoules to this vngodly louelove of meates and drinkes in exceſſe. There are that gather by the Omer, and eate by the Ephah; Exod. 16.36, that is, where one diſh were inough, they muſt hauehave tenne: and plaine Maiſter Nabal muſt feaſt like a King, 1. Sam. 25.36. Though there was oddes betweene Beniamins meſſe and his brethrens, fiue for one: Gen: 43.34, yer now men fare but courſely, except they fare better, or as well, as farre their betters doe. The ſinne of Eli p. 13his ſonnes hath taken hold vponupon theſe dayes, wherein the cuſtome of our temperate Anceſtors is not kept. For meane perſons are not contented with ſod fleſh: they muſt hauehave Manna and Quailes, ſod and roſted too, or they fare not well. 1. Sam. 2.15. In our quaffing cuppes, we ſacrifice to health, and ſpeake of healths, when we prepare for nothing leſſe, and the contrarie followeth; wherein we doe as ſome of the heathen did in the daies of ſacrifice to their idols for health: for ſacrificing for health, they banqueted drunkenly to the preiudice of their health. But take we heede of the pottage ſo red, Gen. 25.30, that is, of the wine when it ſheweth red in the cup, Prou. 23.31: and of our morſells when they baite vsus with their pleaſantnes in the diſh, leaſt with Eſau (that was prophane, and a cunning hunter of theſe things) we thinke the time long, till we hauehave eaten and drunke away the bleſſing. One telles a tale of a certaine Bird, which hath the face of a man, and yet is ſo fierce of nature, that ſometime in her hunger ſhe will prey vponupon Man. This Bird (ſaith my Author) comming to the water to drinke, and ſeeing a face in it (which is her owne) like the face of that Man which before ſhe deuoured; in great ſorrow for one ſlain by her ſo like her ſelfe, ſhe neuer after either eats or drinkes, but beates herſelfe to death. I will not iuſtifie the tale: but me thinkes all drunkards and great deuourers, (not for any want, as that Bird, but for wanton and damnable pleaſures) ſhould conceiue great ſorrow; greater then that Bird did, for killing of one; not like themſelues, but their very ſelues. Me thinkes, if they would ſee that face in their cuppes of wine, and glaſſes of ſtrong drinke, the face of that Chriſtian man, whoſe graces and vertues, ſo many in one man, they hauehave beene the death of; they could not, (hauing reaſon, which the Bird we ſpake of hath not, and being greater murtherers by farre) but pierce themſelues through with many ſorrowes, not to death, but to true life by ſound repentance. Or, how can they heare either of a ſtrong man, or a ſober man, or a wiſe man, and not be wounded with ſtings of horrible feare, in the loude crie of p. 14their conſciences, telling them that they hauehave ſlaine ſo many men in themſelues? And may they not ſay: of wiſe, we hauehave made our ſelues fooles; of ſtrong, weake; of ſober by calling, drunken and more then brutiſh by the cuſtome of ſinne? But when they ſhall enter into meditation of a farre worſe eſtate, by ſuch luſts in the body cruelly pulled vponupon them to damnation, if God be not mercifull to them; nay if they be not mercifull to themſelues to weepe preſently and bitterly for all their vnſober conuerſation, and turne to God, in a iuſt hatred of a courſe of life ſo murderous and vngodly: I ſay, when they ſhal thinke rightly of their eſtate ſo pittifull and terrible, cauſed by themſelues; how can they but be amazed with a horrible dread, and ſo paſſe the reſt of their dayes in feare, that they come not into condemnation?

But (ſpecially) this cruell rich man was condemned in that which he did, becauſe he did it with the contempt of the poore. Then, though a man goe not apparelled as this man did, nor fare as he fared, that is, ſumptuouſly or choiſely eueryevery day: yet, if with him, he forget to ſtretch out his hand to the needy, he may be damned as he was: though he hauehave not that which he had, yet if he lacke that which he had not, namely, the care of the poore, he may goe to hell. For, there are more waies to hell then one: and the vnmercifull, as well as the theefe and murtherer ſhall goe thither. Not only hee that getteth his goods ill; but he that ſpends them ill and wantonly, or holds them in couetouſly and cruelly, when there is neede of his mercy, ſhall beare his condemnation, whoſoeuer he be. We may ſee it heere in this rich man: for we doe not reade either that he gate his riches and wealth ill, or tooke any thing by oppreſſion from the poore and Lazarus; it was ſufficient matter to his condemnation in hell, that he did not vſe his riches well, and to the reliefe of the poore in miſerie.

Where learne againe,Doctr. 2. that Chriſtians (if they would not be damned) muſt not onelyonly not oppreſſe the poore members of Chriſt, but relieue, and doe for them in their neceſſitie, p. 15as God hath dealt the meaſure vntounto them of his power and gift to doe it with. For the ſentence of the great day proceedeth againſt the damned on Chriſts left hand, in this forme of words: Depart from me yee accurſed into euer laſting fire. The reaſon is giuen: For I was an hungred, and yee gaue me no meate: I thirsted, and yee gaue me no drinke: I was a stranger, and yee lodged me not: naked, and yee clothed me not: ſicke, and in priſon, and yee viſited me not. The Iudge doth not ſay; I was hungry, and yee tooke away my bread: and thirſty, and yee deceiued me of my drinke: or, I was harbourles, becauſe yee made me ſo: and naked, for you kept away my clothes. Nor doth he ſay; I was ſicke, and yee afflicted me, nor yee caſt me into priſon; but I was ſicke and in priſon, and yee came not to me. So the inhabitants of Meroz were accurſed; not for taking part with the enimie, but for not taking the Lords part against his enimies, Iudg. 5.23. And the axe is laid to the roote of eueryevery tree that bringeth forth no good fruit, though it bring forth no bad, for the cutting of it downe to death & hell, Mat. 3.10, though Chriſtians, who ſhould be trees of righteouſnes in the Church, as it were garden of God, beare no euil fruit, yet if they beare no good, there hangeth ouer their heads an axe of cutting downe: Our good workes cannot ſaue vsus; but our euill, or want of good, are able to condemne vsus. This plea in mans Court, that we hauehave done no man harme, is good: but it will not hold in that Court, where not onelyonly the euill done is iudged, but the good vndone muſt be anſwered for. To this agreeth that prouerbiall ſpeech of Salomon: He that turneth away his care from the crie of the poore, he ſaith not, he that makes him cry, ſhal cry himſelfe, and not be heard, Prou. 21.13. That is, though he fall into ſuch miſerie as ſhall make him crie, and that to God and man for helpe; yet neither God nor man ſhall helpe him. So it is proued, not only that we ſhould not hurt the poore, if we will be ſaued; but that, (as their needes ſhall require) we muſt helpe them, to our beſt abilitie, if we will not periſh with the cruell that cannot be ſaued.

p. 16The reaſons are. EueryEvery breach of the commandement deſerueth hell and ſecond death: Gal. 3.10, and this is one: Secondly, and more particularly; to omit this duty when there is cauſe, and we hauehave abilitie, what is it but with ſinne, to keepe in our hands that which is Gods part, and the poores portion; and ſo to be guilty of, both ſacrilege againſt God, and robbery againſt men? Prou. 3.27. When God makes vsus rich, he makes vsus but rich Stewards, with a charge not to keepe the Maiſters goods in our owne hands, but to giuegive them to the proper owners, the poore. Neither is it robbery onelyonly to neglect this ſeruice of God to Gods poore, but a kind of murther: Ecclus. 34.22, or a killing of thoſe by cruelty, whoſe liues we might ſaue by almes. If then, either theft, or ſacriledge, or murther, or all three deſerue death eternall; then that which is all the three, not to miniſter to the neceſſities of Gods poore, deſerueth it. Thirdly, the vnfruitfull tree is cut downe for the fire. Math. 3: 10, and ſo muſt all vnfaithfull, that is, vnworking Chriſtians be for hel-fire.

A reproofe of thoſe who thinke and ſay, Vſe. 1 they may doe what they will with their owne: where, firſt, they are much deceiued, by calling that theirs, which is their Maſters, Luk. 16.1, 2. For the earth is his, Pſalm. 24.1. and theſe things that are in it he hath deliuered vnderunder account to rich men, as to his Stewards, to lay them out; not as to Treaſurers, to lay them vp; or, if as to Treaſurers, to lay them vp: yet ſo to keepe them, that they be ready alwaies to bring them outfor the ſeruice of their Soueraigne, and the good of their fellow ſeruants: or, if theſe earthly goods were theirs, were it lawfull or reaſonable to vſe them, againſt the glory of the bountifull Giuer? If my Prince ſhould rayſe mee to honour, were it tolerable, were it not vilany to turne it againſt his Crowne and Honour? or, if a man ſhould giuegive mee a dwelling houſe in the midſt of a Towne, might I ſet it on fire becauſe it is mine? and, may I kill a man with a weapon, becauſe the weapon is mine owne, wherewith I ſlew him? Did Noah well to bee p. 17drunken with the fruite of his owne Ʋineyard? Gen. 9.20, 21. And who knoweth not that a man may abuſe his owne? and that he ſhould doe, (not all he may) but what he lawfully may? But to put the matter out of queſtion: He that is Lord of all theſe things, of whom wee hold in capite, that is, in chiefe, hath but leaſed them out to the ſonnes of men: and hee that is Maſter of this great houſe, wherein we are but Tennants for liues, as hath pleaſed him to ſet our terme therein, hath committed his goods to wealthy men, but with a limitation to vſes appointed by himſelfe, who is abſolute, & may do with his owne what he will, Math. 20.15. He is the owner, and ſoueraigne owner of all, and we hauehave but leaſes in theſe things from Him, and that with certaine reſeruations: As firſt, that we make no waſte or ſpoile: for we may not conſume theſe good things on our luſts. Secondly, that we performe the Lords ſeruice, keepe his Sabbaths, as it were Court-daies, and appeare in the aſſembly, when the people come together to worſhip before the face of Iehoua. Thirdly, that we doe not denie him his rents, the praiſe which is due vntounto his name: and when hee ſends to vsus by the poore his receiuers, that we ſend to him by them the fruits of his owne ground, by dealing mercifully with them and not euill entreating them, as did thoſe cruell husbandmen in the Goſpel, whom therefore the Lord of the Ʋineyard deſtroied, Math. 21.34.35.36. &c. For the godly poore are his Baliues, and the gatherers of his rents, whō he ſendeth to vsus. Fourthly, that we acknowledge our homage by ſubmitting to his lawes, and the orders of his Court. Fif…ly, that we abuſe not our Lords land and goods to the maintenance of his enimies; as they who feede the bellies of the wicked, and ſtarue his poore. Sixthly, that we plucke not vp his quicheſets, and ioine land to land, till there be no more roome, Eſa. 5.8, or place, to wit to be taken for our money. And laſtly, that when any ſeruice is to be done for him, in the Church by the Miniſter, and in the common-wealth by the King and his Miniſters, we giuegive willingly vntounto Caeſar his tribute, and to the Miniſter his tithes. Failing p. 18in theſe, the Lord of our wealth and liues may take theſe leaſes from vsus, and pronounce all the eſtates we hold of him, forfaited and voide by miſbehauiour. So he dealt with his Steward, from whom he tooke away the office and place which he abuſed, Luk. 16.2.3. And it is his great mercy, that he doth not, in like ſort, preſently enter vponupon vsus, and our eſtates, who hauehave ſo often and long by ſundry miſpriſions, deſerued a caſting off. Now (then) let vsus giuegive all theſe conſiderations their due reſpect, and ſay, if theſe things may be called our owne, for the which we are to giuegive to the Maiſter ſo ſtrict account, when he ſhall ſay by death, to eueryevery one of vsus; thou canſt no longer be Steward, Luke 16.2. which being ſo, men hauehave ſmal cauſe to be proud of this, that God hath ſet them vp in worldly riches and greatnes. For, to whom much is committed, of them much ſhall be required againe, Luk. 12.48. The more men hauehave, the more men hauehave to anſwere for: and the more wealth, the more billes of debt to further, either their ſaluation or condemnation by Gods iuſt iudgement.

An admonition to all, Vſe. 2 vponupon the penaltie of damnation, to giuegive to Gods poore, as God hath giuen to them, and bleſſed them. God hath ſo cōmanded, Deu. 15.11. He that giues all, commands vsus to giuegive to all that ſtand in need. Eſay ſo ſaith, and ſheweth why. His reaſon is: the poore are our fleſh, Eſa. 58.7. Brethren are neere; but our ſelues are nearere. One brother may doe for another: but who is ſo vnkind that he will not doe for himſelfe? It is a fruite of the ſpirit to couer the naked with a garment: Ezech. 18.7: but ſigne of an ill ſpirit to vncouer him, or to keepe his couer from him: And he is no good man who hauing two coates, will not giuegive one, rather then ſee his brother periſh for want of one, Luk. 3.11. Our Sauiour, who being rich, made himſelfe poore to make vsus rich, will hauehave vsus to giuegive almes of ſuch things as we hauehave, Luk. 11.41. That is, he requireth vsus to giuegive almes, either in money, or in that which is money worth. And therefore, in Luk. 12.33, he bids vsus ſell that we hauehave, that we may hauehave to giuegive to ſuch as neede. For ſome might ſay, I would willingly p. 19giuegive ſomething to Chriſt in his poore, but I hauehave nothing to giuegive. Therefore ſaith Chriſt; you ſay you hauehave nothing to giuegive; but hauehave you nothing to ſell? no corne in your Barne? no ſtuffe in your houſe? If any, rather then your brother ſhould periſh, ſell it, and when it is ſold, giuegive it to him. Neither doth Chriſt ſimply command this, but with promiſe of a recompence, who may command without it. For he ſaith: GiueGive out of theſe bagges, and I will giuegive you other and better bagges. And it is ſure, if we lay vp a penny in heauen, we ſhall find a pound there: he that ſcatters there ſhall find a large increaſe. If we ſowe anything vponupon Chriſt Ieſus, the ſeede of reliefe that is caſt vponupon him, is beſtowed vponupon a thankfull ſoile; it will returne with vſury what we lay out vponupon it. Chriſt is no barren ground, and a cup of cold water ſowen vponupon him, will riſe to the great harueſt of a cup of glory. Alſo and further, for the temporall returne, the Lord by Eſay tels vsus, that, If we refreſh the hungry and troubled ſoule, hee will ſatisfie our ſoule in drought, and make our bones fat; and we ſhalbe like ſprings of water, whoſe waters faile not. Eſa. 58.10. Heere are very large promiſes, and he that maketh them is faithfull, for is it not a great bleſſing of God to be prouided of ſprings of water in a great drouth? is not the fatting of the bones, in ſome common leanneſſe ſent vponupon others for a puniſhment, ſomething worth? Is it not good prouidence to lay vp that in our daies of plenty, which will be ſure, not onelyonly to come againe, but to watch the time, when for our neede, it ſhall be moſt welcome to vsus? and who would not giuegive, ſo to receiue againe? But all this is promiſed here by the Lord vnderunder the broad ſeale of his word. And why ſhould wee (then) be ſo ſlacke in the liberall laying out of ſomething for an euill day? why ſhould we feare to caſt our bread vponupon ſuch waters, where it will be found againe? and to make God our pay-maiſter by giuing to his poore, Prou. 19.17, ſeeing all that we ſo giuegive ſhall be repaid ſo ſurely, and with ſuch increaſe? But further to prouoke vsus to a worke of charitie ſo gainfull, and ſo commanded: let vsus remember that it is p. 20not onelyonly a deede of mercy, but worke of iuſtice to giuegive to Gods poore: ſo ſaith Dauid, Pſal. 112.9; where he telles vsus that a good man is alway doing good, and that his righteouſnes, that is, worke thereof abideth euer; and not for a while, or for a few good fits. By righteouſnes, he meaneth the worke of mercy to the poore, which hee calleth not changeable, but conſtant mercy: and he calleth it righteouſnes, becauſe it is not an arbitratie but commanded duty: nor at our owne choiſe, which we may doe, or leaue vndone; but ſtraightly enioined. And therefore as the rich hauehave right to the maine eſtate by Gods bounty; ſo the ouerplus, and that which they may ſpare, is the poores by vertue of that donation. That therefore which they may ſpare is not their owne, but the poores; from whom, if with this rich man and merciles, they withhold the crummes of their ſuperfluitie, with him they may cry, when there ſhall be no bearing. Looke I am. 5.1. I tell thee, the poore hauehave as good right to the waſte bread of thy eſtate, as thou haſt to the full table it ſelfe; and it is ratified to them by the ſame authoritie, that the larger portion is ſealed vntounto thee. But heere ſtandeth the difference as(d)(d)M. Io. Down. who hath written fully and excellently of this argument, in his booke of beneficence. one ſaith; God hath giuen vntounto thee thy riches immediately, but to them he giueth theirs mediately by thee. But to proceede a little farther: Chriſt Ieſus in his laſt day of iudgement, wil pronounce that to be done to himſelfe which is done to his poore, Math. 25.40: and contrarily, that to be taken from him, which is denied to them, v. 45. Now tell me, if Chriſt himſelfe ſhould come to begge lodging of thee, wouldſt thou not giuegive him lodging, and (if need were) the vſe of thine owne bed? When a poore Chriſtian doth as much, it is all one, as if Chriſt did ſo by him: and therefore what thou denieſt to a Chriſtian, thy Sauiour will take as denied to himſelfe in that Chriſtian, and ſay; Foraſmuch as yee did it not to the leaſt of theſe, yee did not to me; therefore ſhall yee goe into euerlaſting paine, as the righteous ſhall paſſe to life eternall, Mat. 25.45.46. But, leſt any ſhould thinke himſelfe not to be charged with giuing becauſe he is not rich, the Apoſtle S. Paul ſheweth p. 21that this duty belongeth both to rich and poore, Eph. 4.28. Where the poore labouring man is commanded to practiſe louelove, and the duties of louelove vponupon his needy brother. And if we would hauehave an example for it, we hauehave a good one in the poore widow who cast her two mites into the coffer of the poore, which was all the ſubſtanc… that ſhe had, Mar. 12.43.44. God will hauehave the poore (therefore) to ſpare ſomewhat of their pouerty, to the comfort of Chriſt in his needy members. Now, if theſe arguments and examples cannot moue vsus; let vsus knowe that the iudgements are certaine and will come, that are threatned againſt all mercileſſe rich men, ſuch as Di…es heere. The Lord ſo abhorreth this crueltie of turning away from the poore, that he threatneth it, as one of Sodoms ſinnes, with fire and brimſtone from heauen, Ezech. 16.49. And as he that giueth vntounto the poore ſhall not lacke; ſo hee that hideth himſelfe from him, ſhall hauehave many a curſe, that is, many a plague from God, Prou. 28.27. One is, he ſhall beg a drop of cold water in hell, and it ſhall not be giuen him: Another, and that which containeth all miſeries, plagues and curſes is: hee himſelfe ſhall crie, and not be heard, Prou. 21.13. A pitileſſe eye that will not viſit his brother, and a mercileſſe eare that will not heare of his brother in his neceſſity, God will not ſpare, and good men will not pitie: and ſo that ſhall be verified which Iames faith, and threatneth to ſuch, or the holy Ghoſt by him: There ſhall be iudgement mercileſſ… to him who hath ſhewed no mercy, I am. 2.13. The fruites that he reapeth, are ſuch as the ſeede which he hath ſowen: He hath ſowen the ſeede of cruelty, and he ſhall reape it: he loued not mercy, and his iudgement ſhall be without mercy: he would not open his gates to the poore; and God who openeth his gates to them, will ſhut them againſt him: hee would not giuegive them the bread of his dogges, and God will not giuegive him the bread of heauen. He hated the poore, and he that loueth his poore, will hate him: he denied the crummes which Lazarus asked, and could not hauehave in hell that drop of water which he asked, So much p. 22for that which is ſpoken of the rich man while he was vponupon the earth; that which is ſpoken of Lazarus, followeth.