Of the Rich Man and Lazarus, Commentary on Luke · Chapter:verse 16:20

Of the Rich Man and Lazarus · Commentary on Luke · Chapter:verse 16:20

p. 22Verſe. 20.

And there was a certaine Begger, named Lazarus.

This poore man may be the patterne or mould of that other ſtate of men which we ſhall hauehave alwayes with vsus: but ſo, as by neither ſtates of rich or poore, it can be knowne or iudged whether a man be loued or hated of God, Eccleſ. 9.1. For no man can ſay: This is a rich man, therefore God loueth him.

My reaſon is, the one of theſe was rich, and not loued; not becauſe he was rich, but becauſe he was naught: The other was loued, though poore; not becauſe he was poore, but becauſe he was good. So that this diuerſitie of ſtates is indifferent, and from God: prouided that the rich man become lawfully rich, and the poore man be made poore as Lazarus heere, by ſickneſſe and ſores, not by any intemperate ſpendings.

And this teacheth that pouerty and riches are not ſimply euill,Doctr. 1. but by abuſe. Abraham, Iſaac, Ioſeph, Iob, and others were rich men, and yet good men: And Ruth and Lazarus were poore, and not euill. Paul an excellent Apoſtle, and yet a poore man, 2. Cor. 4.8: Alſo, Peter, a worthy Apoſtle, ſaid to the poore creeple; Siluer and gold I hauehave none: and rich Salomon was a figure of the riches which we hauehave in Chriſt.

The reaſons. The Lord maketh poore, and maketh rich: 1. Sam. 2.7: or, the poore and rich together, as paſſingers who comming from coutrarie quarters, meete in one mid way: and ſo he that is rich to day, may be poore to morrow: but what followes? The Lord is the maker of them both: That is, he that made them, makes this change in them, Prou. 22.2. Now what God hath made, or doth make cannot be euill. Gen. 1.31.

p. 23Secondly, it is good that ſome ſhould be full to giuegive, and ſome empty to receiue what is giuen, Deut. 15.11. And if no man were in want, who ſhall be ſerued? and who would doe ſeruice, as now, neceſſitie compelling them? or, how could mercy be ſhewed, if there were not any to exerciſe mercy on?

Thirdly; God that by his lawe hath forbidden to ſteale, doth by the ſame lawe allowe to a man his intereſt and peace in that which is his, Exod. 20.15. And if he hauehave ſuch title to it by Gods allowance: his hauing of it cannot be ſimply euill.

An inſtruction, contentedly to beare a poore eſtate, Vſe. 1 ſeeing it is not euill; and not couetouſly to affect a wealthy life, ſeeing it is not good, but by good vſe. If our purſe be full of money, and our ſoule be as full of wickednes, what better are we? or rather how much worſe? For, we hauehave euill in our heart, and more opportunities by a wealthy eſtate (being euill) to vtter it: A rich euill man may farre goe beyond a poore euill man in deedes of wickednes. And what doſt thou knowe what bad wares are in thy heart, which the venom of riches muſt needes make worſe, becauſe more communicable by the infectious aire of thy example and authoritie, being made rich and great? Which being ſo; what haſt thou gotten by thy wealth ſo much deſired, but more weapons to wound thy ſoule deeper to death? Beſides; can thy riches ſaue thee from death? Heere we hauehave a man that was very rich, and yet died: or, can they deliuer thee from hell? Be as rich as thou maiſt, as rich as thou hauehave gone to hell. Nay, they cannot cure thee of a poore ague, or from the leaſt of Gods ſtroakes ſaue thee: how much leſſe can they ſaue thy body from death, or thy body and ſoule from eternall death?

This ſecondly, ſhould excite vsus, if we hauehave wealth, Vſe. 3 to be thankfull to God for it; for hee maketh rich: or if we be poore, to be contented; for he maketh poore. Not to helpe our ſelues by vnlawfull or cunning ſhifts, when we are poore: no… when God hath made vsus rich, to defie him (as it p. 24were) by vſing our wealth to his diſhonour, and by truſting to the broken ſtaffe of riches. Trust not in robbery, ſaith Dauid; and if riches increaſe, trust not in them, Pſal. 62.10. As if it were robbery, and ſo it is, and that againſt God, ſo to doe. Salomon likewiſe bids vsus not to leane to our owne wiſdome, that is, ſhifts or fetches: as if he had ſaid; though you hauehave wealth in abundance, and the world at will, truſt not to that; for what truſt is in that? but make God your truſt. Some take their wealth of God, and thanke the diuell for it; by giuing praiſe, with Belſhazzar, to their gods of gold and ſiluer, Dan. 5.4; not to the true God who giues them their gold and ſiluer. Some alſo in neceſſitie, will bowe downe to ſinne, in one falſe tricke or other, to helpe themſelues. Such care not to lye and to diſſemble, and to ſweare falſely, or to ſweare anything for an aduantage: and ſome hauing abundance, truſt their whole weight vntounto it, as to a ſtaffe that will neuer faile. But God breakes that ſtaffe ſuddenly which they thinke will hold euer, and in a moment, they are turned out of all. I need not to goe farre for examples; we hauehave inowe, dead and liuing; and let the liuing lay it to heart, whatſoeuer the dead did. And now (more particularly) for Lazarus.

Lazarus is deſcribed heere by certaine attributes, and effects. The attributes are, his miſerable condition of life: his name: and his ſores. The effects are proper to himſelfe, or out of himſelfe in other. The proper effects are, he lay at the rich mans gate houſe, and deſired a refreſhing from the crummes, or leauings of his full table. The miſerable condition of this poore man was, that he was driuen to begge. The text ſaith, there was a certaine begger. God would not hauehave a begger in Iſrael: that is, he would hauehave none ſo much neglected in Chriſtian Iſrael, as that he ſhould be compelled to begge, or (begging) to goe from doore to doore. Therefore, that Lazarus was thus forced to begge, was the fault of the time, not his, who (being full of ſores) could not otherwaies doe.

Which againe teacheth,Doctr. 2. that it is a corrupt time and ſtate p. 25where the poore are not prouided for, but by begging at doores. Dauid ſaith, He neuer ſawe the ſeede of the righteous begge, Pſal. 37.25. Dauid neuer ſawe it; and in a Church well ordered, it cannot be ſeene. The poore yee ſhall hauehave alwayes with you, ſaith Chriſt, Ioh. 12.8. He ſaith, the poore, but not the begging poore: and the text of Deuter. 15.4, is commonly alledged againſt beggers in Iſrael according to the old Latine reading: but that the Iſrael of Gods Church ſhould hauehave no ſuch in it, may further appeare by theſe reaſons.

The reaſons: for firſt, it proclaimes the ſhame of Chriſtians, that ſhould prouide for their poore in other maner, that is, charitably at home, and not by clamour at doores.

Secondly, it openeth a gappe to rogues and vagabonds, who vnderunder the colour of begging, will be of no certaine Church or ciuill companie, but in nature of Outlawes: and ſo as rotten armes and legges, ready to drop from the body, they ſeeme members, and are not.

Thirdly, Gods ordinance is, that the members of the Church ſhould hauehave their particular lawfull callings in it, and not liue like wanderers or ſtrayes in no calling. Laſtly, there is not onelyonly a lawe in Moſes, but a ſtatute in England againſt it, Elizab. 39. Now if all this be ſo intollerable, it muſt needes be confeſſed, that it is a corrupt time and ſtate, wherein an abuſe ſo intollerable, is not reformed.

By this it may be iudged, Vſe. that we now liue in a corrupt time of the Church, though the religion we profeſſe be holy and good. For againſt the ſtature of the land and law of God, many are ſuffered to begge (not full of ſores as Lazarus here, and yet our ſhame ſhould be great if it were no other waies;) but ſtrong and ſturdy beggers, men and women, who can giuegive no good account of their wandering life: Yea, many married vnderunder a hedge (if at all) are ſuffered without all ſhame and good conſcience, to increaſe the Church and Common-wealths ſtore with the ſeede of baſtardy, and vncleane copulation. Doth not this both preach to our eares, and proue to our faces, that ſomewhat p. 26in the Church, and ſomewhat in the Common-wealth is out of courſe? Or is order reſpected, and good law executed as it ought, where ſuch vngodly diſſoluteneſſe is neither reſtrained, nor looked vntounto? O that the ſword of excommunication, and the Magiſtrates ſharpe ſword of iuſtice were walking here: that both would acquite themſelues (as they are ordained) for the cutting off, or amendment of ſuch offendors: which I can but pray for, and ſo proceede: the name of this poore man followeth.

Named Lazarus.

We heard that the wicked rich mans name was not ſpoken of, we heare what this godly poore mans name is. For it is here ſet downe in Gods regiſter, and ſaid to be Lazarus. And ſo we ſee (as was obſerued vponupon the 19. verſe, the firſt doctrine) that where the righteous hauehave an honorable memoriall, the wicked hauehave none, or of no good ſauor; but as a ſnuffe, burning in the ſocket after the laſt flame of life. But this hath bin already ſpoken of. This good mans name is Lazarus, or Eleazar: by interpretation, Gods helpe. We ſay to our beggers, God helpe you; but God ſaith to them that be godly, and begge; I will helpe where man will not. And here we learne that the righteous,Doctr. though poore, are reſpected of God: ſo are not the wicked, though rich. Abraham the father of belieuers, and himſelfe an excellent belieuer, had not one foote of ground in the land wherein hee was a ſtranger; yet how rich became poore and vnlanded Abraham, by Gods fauour? Who was greater with God then he? and who was called the friend of God, as he? Eſay 41.8. Ruth was very poore; yet being poore and godly, how carefully did God looke vntounto her, as in his owne perſon; and how richly in marriage, did hee beſtowe her? Ruth. 2.8.11.12.15.16. & 3.10.11.15. & 4.10.13. And doth not Annah, in her ſong, ſay; that God raiſeth vp the poore (ſhe meaneth the godly poore) out of the duſt, and lifteth vp the begger, that is, beggers ſuch as Lazarus the begger p. 27was, to ſet them among Princes, and to make them inherite the ſeate of glory? 1. Sam. 2.8. If we would hauehave more examples, there are a cloud of them in the holy ſtory. The ſcope of which, containing the couenants that are betweene God and his Church, giuen vnderunder the broad ſeales of the old and new Teſtament; doth ſhewe plainely and fully, that the righteous people in whoſe heart the Lords word is, are ſure alwaies of comfort and ſafety from him. And therefore in ſundry Pſalmes, as 119.1.2, & 112.1, ſuch are called bleſſed; becauſe he that hath called them, will bleſſe them. With this, Dauid made his pillowe, when he lay downe to ſleepe: Pſal. 4.8: and in aſſurance of this, both Dauid, and the ſeede of Dauid had great confidence, in their greateſt aduerſitie; knowing that they could not but do well, or be in ſafety whom the Prince himſelfe will countenance, Heſt. 6.6.11. Therefore the ſame Dauid, ſpeaking of a righteous perſon, promiſeth him, that the Lord will be his ſhield and buckler, Pſal. 91.4. Now, if God be the ſhield and buckler of the righteous, then they that ſtrike at them, muſt ſtrike through him, before they can come at them.

The reaſons. The righteous are called Gods houſe, or temple, that is, his houſe of holineſſe: not which he ſetteth out to Tenants, but keepeth in his owne hands, and dwelles in himſelfe. Now, will a man ſuffer his enimie to beate his houſe downe vponupon him, becauſe it is a poore one, if he can chuſe? But God can chuſe: and he that is righteous, though poore, is Gods pallace; and what feare then that he ſhall not be kept? or who dare offer to pull downe Gods houſe; the pallace which he reſpecteth ſo much, and not be ſure himſelfe to be pulled in pieces, when it ſhall ſtand? for he that is a wall of defence to his people, will be a wall of fire to his peoples enimies, Zechar. 9.8. & 2.5. Secondly, the righteous, though poore, hauehave Gods image in them, and are as thoſe children that in moſt things reſemble their father. Now, if men louelove thoſe children moſt that are moſt like them; will not God much reſpect his owne image, or rather himſelfe in a true Chriſtian? Thirdly, true Chriſtians, p. 28and new creatures in God, are Chriſts full brothers by father and mother. For by the mothers ſide they partake with him in fleſh, and in ſpirit by the fathers. Now if ſuch be full brothers to Chriſt; then are they deare children to God in Chriſt, and he that is ſo well pleaſed with him, in him, cannot be diſpleaſed with them. Nay, if Chriſts halfe brothers (as I may ſay) partakers of fleſh as he, and comming from his creation, as men, Apoc. 3.14, hauehave ſo many ſhun ſhines of his common fauour in outward things; ſhall not the children that are begotten with the word of truth, and hauehave a better nature poured into them then theſe ſonnes by creation hauehave, be farre more reſpected then they? and ſhall they not hauehave the double bleſſing, who hauehave iſſued from the wombe of God, in the regeneration? Fourthly, God ſaid to Abraham, and what he ſaid to him, is ſpoken to all the faithfull, in him; Feare not Abraham, neither be afraide yee ſeede of Abraham, I am your buckler, and your exceeding great reward, Gen. 15.1. Now hee that is ſo to the righteous, muſt needes be much vntounto them, and much tender them. Fiftly, the Lord hath made a couenant with ſuch as are godly (though they be poore, ſo they be poore and godly) of his ſaluation and bleſſing: and ſooner ſhall his couenant of the day and night be broken, ſooner ſhall it ceaſe to be day and night in their ſeaſons, then he will violate the couenant he hath made with his people of their ſafetie and peace, Ier. 33.16.20.21. But we ſee that God hath kept his word more then fiue thouſand yeeres for day and night: and will he, for that which is more deare vntounto him by his owne mercy and the merit of his Sonne, goe from his promiſe to the righteous in their ſaluation? For ſaluation belongeth to the Lord, and this bleſſing is vponupon his people, Pſal. 3.8.

An inſtruction if we would hauehave Gods fauour) to louelove and followe righteouſnes: Vſe. 1 for he muſt reſpect and practiſe pietie that would hauehave God to be fauourable. So ſaith Dauid: He hath choſen the man that is godly, Pſal. 4.3. Not eueryevery man, but the righteous man: and he knoweth, that is defendeth the way of the righteous; where the way of the p. 29wicked, neither ſo knowne, nor aſſiſted by him, muſt needs periſh Pſal. 1.6. If then we would hauehave a ſure naile in Gods ſafetie, and not wauer or doubt when many are ſhaken, we muſt thus be eſtabliſhed. And who would not be preſerued, when thouſands periſh? Euen Balaam would die the death of the righteous, Num. 23.10. He that loued not righteouſnes, deſired to die as the righteous: but becauſe he deſired his laſt end, whoſe beginnings & middle to it, he neuer cared for, he had his end, not in peace as the righteous, but in blood: For he was ſlaine with the ſword of the children of Iſrael among the curſed Midianites, Num. 31.8. It is alwaies thought to be the beſt husbandry (and for worldly huſbandrie it is) moſt to affect that, that will be ſure to doe vsus the moſt earthly good: and therefore if ſiluer be offered, we preferre it before braſſe; as we doe gold before ſiluer, if we may hauehave it. And he were but a foole or mad man, who running for a crowne of gold, would be caſt behind, for the taking vp of eueryevery pin or point that might be laid in his way. This good husbandry would be ſeene in our care to be good, the onelyonly way to be happy, and ſafe in dangers: and that other folly and madnes would be auoided in out race of religion, as the apparent loſſe of our crowne of glory, 1. Cor. 9.24.25. &c. And here let vsus knowe and remember, that gold, compared with the way of righteouſnes, is infinitely worſe then it; yea…viler then the baſeſt copper compared with the fineſt gold, and the vileſt clay ſet in like compariſon with the pureſt ſiluer. And what compariſon betweene a crowne of gold, and the crowne of righteouſnes? Or, were it folly, yea madnes, for pinnes and trifles to loſe the prize of an earthly crowne: and is it not greater both folly and madnes for the trifling pinnes of this life to loſe the crowne of the next? and for vncertaine reſt, or rather certaine vnreſt, to aduenture, nay loſe all ſurety of true peace and ſound happines, here and hence? The Apoſtle S. Paul, when he ſpeaketh of the happineſſe of our other life, magnifieth the ſame farre aboue all temporall felicities, both for worth and continaunce; and therefore calleth it a p. 30farre moſt excellent, and eternall weight of glory, 2. Cor. 4.16.17. To be excellent is much: to be moſt excellent is farre more: and more yet, to be farre moſt excellent: but that which is added of being an eternall weight of glory, ſurpaſſeth them all, as it is ſaid of the vertuous woman by Lemuel, or Salomon in the Prouerbes of Salomon, Prou: 31.29. Saluation then, which the Scripture calleth the ſaluation of God, being ſo excellent, or farre moſt excellent a commodity, beſides temporall ſafety, & other bleſſings temporall into the bargaine; ſhould incite vsus to become holy and righteous as Lazarus, that we may find the fruit which he did, though we hauehave not his name▪ that is, may find Gods helpein deed, as he had it, in name and deede.

A comfort to thoſe whoſe conſciences are vpright and ſet in the care of religion. Vſe. 2 For, God much reſpecteth them, though the wicked mocke them for it. They that take Habakukes courſe, and tremble at the word, ſhall be in Habakukes caſe, and hauehave reſt, that is, ſecuritie, in the day of affliction, Haba. 3.16. Such are a houſe built vponupon the ſeuen pillars of God, Prou. 9.1. And that which is ſo built, and by ſo wiſe a builder, muſt needes ſtand in all weather and changes, Math. 7.25. Wicked men are as chaffe and duſt that are driuen away with a ſmall winde of aduerſitie: Pſal. 1.4: but as poſſible it is for a man with his little finger, to ouerturne a mountaine or high hill, as to ouerthrowe the hopes and quiet eſtate of the righteous, Pſal. 125.1. The gates of hell, and all the diuels in hell cannot preuaile againſt a true Chriſtian, Math. 16.18, whoſe beſt welfare and ſafety, is not as a cottage builded on rotten props, but as a caſtle that ſtandeth on mighty pillars. Let the wicked then, with their fellowes in euill, Iob. 21.15. Mal. 3.14, blaſpheme the good way of righteouſnes, ſaying, that it is to no purpoſe to be ſo godly, and preciſely religious; and that they are more wiſe that take more libertie: here we ſee that the righteous hauehave a foundation, and that he who hath builded them as mount Sion, is that maiſterbuilder, whoſe worke abideth euer: All the haires of their head are numbred, Math, 10.30. True it is, p. 31that the raine and floods may beate vponupon this houſe, and it may leeſe, as did Peter, Math. 26.70.72.74, a few tiles in the wind; yet can it not fall, for it is grounded on a rock, Math. 7.25. God hath not promiſed that we ſhall hauehave no troubles, if we be godly; for who hath more? and Lazarus here had many; which wiſe do me foreſaw, and therefore made her houſe ſo ſtrong: but the truth is, that the good will of him that dwelleth in the buſh, will keepe it from conſuming, though it doe not from burning, Exod. 3.2, and that though troubles beate vponupon vsus yet they ſhall not ſinke vsus. Thus the Apoſtle of the Gentiles was perſecuted, but not forſaken: and thus we alſo may be caſt downe, and not periſh, 2. Cor. 4.9. So much for this poore mans name, Lazarus: His ſores follow.

Full of ſores.

The ſores of this poore man were not fewe, but many, and ouer all his body. The text ſaith, he was full of them: the meaning is; his body was filled with vlcers, biles, and running ſores: ſo ſore that he could not worke, and ſo neglected that he was made to begge: which the more aggrauates this rich mans churliſh and inhumane ſinne; as alſo the ſinne of the Church or place, wherein ſuch cruelty was ſhewed to one in Gods image And ſo this rich man is condemned, and the Church ſhamed, that ſhould better hauehave prouided for one ſo full of ſores. And it is not to be doubted but that for ſuch a purpoſe, his generall ſores, his great hunger, and lame limmes are ſo preciſely remembred: who therefore ſhould hauehave bin relieued with the common purſe of the Church or Pariſh in which hee liued: they ſhould hauehave ſent to him; and at home prouided for him: therefore they are cenſured here as merciles, that they did not ſo.

And this teacheth, that ſuch Lazar-perſons in a Pariſh,Doctr. as are full of ſores, ſicke at home, houſe-pent, or bed-rid, ſhould be viſited with the mercy of a common collection: or, they that are appointed in ſuch caſes Ouerſeers, p. 32ſhould come home to them, in perſon, ſee their wants and miſeries, and accordingly prouide for them out of that that is gathered for ſuch vſes: for ſeeing they cannot come to vsus, is it not neceſſary wee ſhould ſend to them?

And that there ſhould bee ſuch a common collection made, may bee prooued by the Apoſtles charge to the Church of Corinth, which, in that Church, is giuen to eueryevery Church and Pariſh now; That eueryevery one put aſide by himſelfe, and lay vp as God hath proſpered him: to wit, for common gatherings, 1. Cor. 16.2.

Alſo, that there ſhould bee ſuch ſending to the poore, without comming: for it is plaine by another charge giuen in this very matter, by godly Nehemiah, who willed the people, in the day of their feaſt, and after they themſelues had eaten and drunke of the beſt, to ſend vntounto them for whom none is prepared, Nehem. 8.10. Hee ſayeth, Sexd it: He ſayth not, Let them come to your doores to begge it. But ſome cannot come; and Lazarus (here) with much adoe came to the rich mans gate. Such ſhould be viſited by the godly rich in their poore and homely holes. So Iob, hee that is called the Father of the poore, for his mercies to the poore, did not onelyonly feede and clothe thoſe whome hee knew to bee hungry and without couer; but, leſt any ſhould periſh, whom hee could not heare of, hee enquired with his tongue, and vſed his eyes to ſee them, Iob 31.17.19. Such an Ouerſeer of the poore was this mercifull man in his dayes. Chriſt, alſo, ſpeaketh of viſiting the ſick, and in priſon, in his laſt doome of …udgement; and pronounceth ſentence of damnation againſt thoſe that had not lo done, Mat. 25.36.43. Where it appea…eth to be a neceſſary dutie in the richer Pariſhioners, not onelyonly to helpe thoſe that, in great extremitie, come vntounto them; but to enquire of thoſe that cannot come, and hauehave more neede: and leſt they ſhould faile in pittie, to goe to their houſes and ſee them: For when they goe thus with Moſes, to looke vponupon their burthens, Exod. 2.11, by that ſtronger attractiue to pitty, (ſeeing) they cannot but be more moued p. 33to be mercifull. And therefore S. Iames ſpeaketh of viſiting the fatherleſſe and Widdowes in their aduerſitie, Iam. 1.27. not onelyonly of relieuing them when they come; but of ſeeing them, and ſeeing to them, when they cannot come: for he knew, and would hauehave vsus to know, that to ſee the poore and ſicke in their pittifull houſes and neede, will more ſtirre a man in his bowells of mercy, then bare hearing can. And indeede it muſt needes be more profitable, and more worke vponupon vsus, when wee ſee our owne wretched condition in their chaine: that is, that which God might hauehave layde vponupon vsus, and hath tranſlated to them, then if it were but reported to vsus: for wee may doubt of the report; but neede not when wee hauehave ſeene: alſo, they may ſpeake of leſſe; but we ſhall know all when we ſee it our ſelues. And, and we are bound in the chaine of a commaundement, thus to viſite the poore and ſicke, that is, with our owne eies to doe it, & not in a borrowed fight, with others eyes, may further be proued.

The Reaſons. For, (firſt) it is made by Saint Iames a ſpeciall propertie of true Religion, Iam. 1.27. and, if a ſpeciall propertie of Religion, then they that doe otherwaies, are (improperly) religious.

Secondly, were are naturally vnmercifull, and except we ſee, wee will not beleeue: therefore for this cure of our hard hearts, it is needfull to goe home to the poore, bound with fetters of ſickneſſe to their beddes or houſes, that we may ſee with our owne eyes, and not darkly, as through Spectacles, by thoſe whom we ſend.

Thirdly, this dutie vnperformed, they may dye for want, as Lazarus at the rich mans gate: and if they doe their bloud will be required at the Pariſh hands, which, for not looking better to them, hauehave ſhed it. I tell you, the King will be anſwered for a Subiect: and God will not loſe a Chriſtian.

Fourthly, without this, we are ſtrangers to our brothers louelove: and if we be; and ſo, or by being ſo, ſhut vp, to wit, in an vncharitable hardneſſe, our compaſſions from p. 34him, by not comming to him, how can the louelove of God be in vsus, ſaith Saint Iohn? 1. Iohn 3.17.

Not ſufficient therefore to giuegive at our doores; but we muſt enquire, or hearken after ſuch as are in want; ſpecially poore and ſicke-houſe keepers, chiefely thoſe of the houſhold of faith: and hearing of them, we muſt ſend vntounto them according to our ſtore. For louelove is painefull, and endeth not in a pennie-almes, but is rich in good workes, 1. Cor. 13.7. 1. Tim. 6.17. Charitie bindeth vsus that are Chriſtians, to more then to the giuing of a pennie by the way, or of a peece of bread to beggars at our doore. For our Sauiour Chriſt, charging the vnmercifull on his left hand, that they had neglected to doe good where they owed it, to wit to his poore; ſpeaketh of more then of feeding the hungrie, or of giuing them a cup of drinke. For he ſaith further: I was naked and yee clothed me not, a stranger and yee lodged me not; ſicke and in priſon, and yee viſited me not, Math. 25.43. In which particulars, Chriſts meaning is to ſhewe that mercy is to be exerciſed in all theſe, and that the doing of one of them, or of two, excuſeth not a Chriſtian. Therefore holy Iob did not onelyonly not ea…e his morſells alone, but made the poore to drinke of his fountaines, and warmed the naked with his fleece, and receiued home vntounto him the wandring ſtranger. This did Iob, the father of the poore; who well deſerued the name. And ſo ſhould all rich-chriſtians doe: and ſuch be, or may well be called, Fathers of the poore, as Iob was. For as a naturall father prouideth not onelyonly bread for his child, but raiment, lodging, and other neceſſaries: ſo rich and able Chriſtians ſhould as fathers, not onelyonly doe one but all of theſe duties to Gods poore, as to the children of God, and their brethren in him. All cannot doe all this, and ſome that hauehave the beſt minde, hauehave the feweſt meanes; yet let ſuch offer their two mites, the gift of their good will, and it will ſuffice. And now to moue the vnwilling to a worke of ſuch import, and ſo commanded; let them firſt conſider that the caſe of the pooreſt may (God knowes how ſoone) be made theirs. They are rich to day, they may be poore p. 35to morrow: and who ſhall giuegive to them, who (when they were able) would giuegive to none? Prou. 21.13. May not their owne meaſure be returned? may they not iuſtly be ſerued with it? Math. 7.2.

Secondly, God in both Teſtaments requireth this duty vnderunder great penalties: if he had not, it is our debt to him, who giues vsus all: and ſhould we not pay it?

Thirdly, we are members one of another: 1. Cor. 12.26, and will one member ſee another periſh, and not ſuccour it? Or when we are full, ſhall we thinke no man is empty? When are in our warme houſe, that none is harbourleſſe? that no man is ſicke, when we are whole? and no man in trouble, when we are at reſt? And becauſe we hauehave abundance, that no man feeleth want? Shall nature teach one member to helpe another? and ſhall not grace, or the bond of grace, bind the members of Chriſt, one to relieue another?

Fourthly, the reward is great, for a cup of cold water the cup of glory, Math. 10.42. And ſhall we we not hauehave reſpect to the recompence of reward? Hebr. 11.26. To lend vntounto men vponupon vſury is forbidden, Pſal. 15.5. but to lend ſo to God, by giuing to his poore, is commanded, Math. 25.27. Of all vſuries, this is ſafeſt, and hath the richeſt returne.

Fiftly, we are but ſtewards, not owners of the goods we call ours; and they are matters of truſt from God, and not of priuate intereſt to thoſe that hauehave them. Now ſhall the ſteward turne into his owne profite, or bury in his owne pleaſures his Maiſters money, and not come to his account for it? The ſteward, that did ſo, (as we heard) was reckened with: Luk. 16.2, and ſuch vniuſt ſtewards ſhall be ſure to heare one day; GiueGive an account of thy ſtewardſhip, Luk ibid.

Sixtly, God giueth vsus the example, who giueth abu… dantly to all: and ſhould we not be followers of God? Eph. 5.1. Should we not be mercifull, as our heauenly father is mercifull? Luk. 6.36. Nay, he that died for vsus feeds vsus, that is, ſpiritually feedes vsus with his body, and will we not feede him with p. 36our meate? He clothes vsus with his righteouſnes, and ſhall we thinke it much to cloth him with our caſt apparell? He hath prepared for vsus in heauen; and will we doe nothing for him on earth? Now what we doe to poore Chriſtians, we doe to him: and what we doe to him, muſt be in more then in a peece of bread giuen him at our doores; we muſt lodge him, and clothe him, and doe other things vntounto him: freely we hauehave receiued, freely we muſt giuegive, Math. 10.8. So much for this poore mans ſores; the effects, by which he is further deſcribed, follow. The firſt is.

Which was laid at his gate, &c.

In the greeke; Who was laid prostrate, or all along at the rich mans gate-houſe. It is like, he could neither ſtand nor ſit, he was ſo full of ſores. And where we reade of the rich mans gate-houſe; it may be gathered he had a large and ſtately houſe: a houſe of great receit, and many in houſe, beſides his traine of ſeruants, and the company of dogges he kept. And though all theſe had houſe-roome ſufficient, and inough for the belly, yet a righteous poore man full of ſores and hunger, lying at his doore, could hauehave nothing. For (as followeth) though he deſired but crummes, he could not hauehave them. What can the rich man ſay to this? that he ſaw him not? He could not goe out of doores, but he muſt ſee him: for he lay at his gate. That he was able to worke? He was full of ſores, and could not. That he had no ſuch neede? wherefore then did he begge crummes, and not the whole bread of the rich mans table? That there were many, and he could not ſerue all? We reade but of one, euen Lazarus. That hee might hauehave gone to other houſe… to begge ſomewhere? It ſeemes he could goe no further, by his lying along in the place, and his ſpeedy death there: that he might hauehave choſen to come thither? Neceſſitie drou… him; and hope to find ſomething, where ſo much was ſtirring, inui…ed him: the rich man fared well, and ſumptuouſly, eueryevery day. This rich man (therefore) is without all p. 37excuſe; as his dealing was without all mercy toward ſo poore a man. But where one ſo reſpected of God, is ſo humbled by him at a Churles gate,Doctr. we learne that it is nothing ſtrange, God ſhould beginne his viſitation at his owne houſe. Saint Peter ſaith, The time is come, that it muſt beſo, 1. Pet. 4.17, and Chriſt: Our friend Lazarus ſleepeth: Ioh. 11.11. That is, is already dead, v. 14. So when the deſtroyers were ſent againſt Ieruſalem, their charge from God was, to beginne at home, at his owne Sanctuarie, Ezech. 9.6. And when the Lord would viſit the proud heart of the King of Aſhur with his deſtructions; he profeſſeth to doe all his worke, to wit, of viſitation vponupon mount Sion and Ieruſalem, his owne citie and houſhold people firſt, Eſay 10.12. Ier. 25.12. The bitter cup of indignation, ſpoken of by Ieremie, was prepared for many Kings, and a large people and world of men; but who muſt drinke firſt? and to whom was this cup of deſolation by the ſword firſt ſent? Was it not to the cittie where his name was called vponupon, Ier. 25.29. & 49.52. Was not Ieruſalem plagued firſt, and many and great nations after her? So a poore man heere is ſore viſited, and the rich man ſpared till his turne come.

The reaſons. He that is the Maiſter of a family, will hauehave an eye to his owne houſe before ſtrangers. So he that is the Lord of his people, will firſt looke to his owne houſhold people, and after to the ſtrange-children. He will firſt nurture with correction his owne ſonnes and ſeruants; and then ſmite with deſtruction and plagues all that are forth of his houſe, being not ſonnes nor ſeruants, but enimies.

Secondly, it more iuſtifieth the Lord, when he will not ſpare ſinne at home; ſo neare him; and cannot but more ſilence the enimie when God ſhall viſit for his ſinne. For he hath leſſe to ſay againſt him when his owne hauehave not eſcaped.

Thirdly, God will not hauehave his children condemned with the world; therefore he will chaſten them, when hee ſpares the world, that is, ſinners in the world, 1. Cor. 11.32. He will pull them in betimes, and becauſe he lou…s them, p. 38deale ſharply with them, Hebr. 12.6, when the wicked ſhall goe free: as a father ſeeing two boyes fighting, whereof the one is his owne, will correct the child that is his, and let the other paſſe.

Then, Vſe 1 though we be Gods children and houſhold ſeruants, yet are we not exempt from the rod of his people: there is a iudgement that befalles both good and bad, and this beginnes at Gods owne houſe: and though none hauehave more ſecuritie then the godly in common calamities, yet this promiſe to them, being but of temporall bleſſings, is to be vnderſtood with the exception of the croſſe, Pſal. 89.32.33. Joh. 16.33. For as the mother that waines her child, layeth wormwood or ſome other bitter thing vponupon her breaſt to make the child to leaue it ſo becauſe, we are too much affected naturally to the world, that is, to the luſts of thoſe profits and pleaſures which are therein, except we be wained from it by ſome miſeries and croſſes here; therefore hath God layd vponupon it the wormewood of calamitie and troubles, to the end that we (his children) might not too long hang vponupon the breaſts of it for weake and vaine matters, or that which is but the ſimple food of worldlings. What if God had for any long time, ſpared the vſe of his rod and ſtaffe toward Dauid, his owne King. Pſal. 23.4. He himſelfe or another in like caſe (if not he) telles vsus: before I was afflicted I went aſtray, Pſal. 119 67. The Lord laid this rod away, but for a little ſpace, by giuing him ſome reſt from warre and troubles abroad; and ſo ſoone as he awaked from his afternoones ſleepe, he beheld a ſight, ſuch as Adam after his ſinne, ſawe; who ſawe himſelfe naked, and ranne from God, Gen. 3.7.8. 2. Sam. 11.2.3.4. Againe, till God brought him to his Sanctuary to ſchoole; how fooliſh and ignorant w…s he, and how like a beast before him? Pſal. 73.17.22. Are we better then Dauid? or could not Dauid be ruled without ſtrokes, and can we? Therefore neceſſary it is, that iudgement which beginneth at Gods houſe, ſhould (if we be of this houſe) beginne alſo at vsus.

A terrour therefore, Vſe. 2 to thoſe who feele no worke of ſorrow p. 39in their minde, or outward members. For except they can make ſure, that they hauehave no ſinne, it is fearefull to be at ſuch eaſe. And if iudgement be ginne at Gods houſe, either they are not of that building, or his iudgments muſt beate vponupon them. Beſides, continuall quietnes and peace in a ſinners ſtate, proues that the ſtrong man hath poſſeſſion, Luk. 11.21. But where a Chriſtian is once made, there is no end of ſtirres in the body, or warre in our mortall bodies, the fleſh luſting against the Spirit, Galat. 5.17, till one ſide yeeld: which is neuer ſeene in the children of regeneration, till corruption, that goeth not out but with the going out of the laſt enimie be done away. Further, we are ſenſleſſe of ſinne, except God make it bite, as if he gaue it teeth by his corrections: and if our hearts doe not ſmite vsus, as Dauids, him, 2. Sam. 24, how merrily doe we goe away with ſinne, carrying it as eaſily as Sampſon did the gates of Azzah? Iudg. 16.3. Now, is it terrible to liue in ſinne with ſo ſmall remorſe of minde and conſcience as they doe, whoſe eares God hath not opened by his diſcipline? Then it muſt needs be a terrible thing for men, conſiſting of fleſh, to feele no croſſes.

But muſt iudgement begin at Gods houſe? Vſe. 3 Then for the correction of God, beginning at the righteous, what doe they but teſtifie for them that they are of that houſe that God ſpecially loueth? Amos. 3.2. The branch that beareth fruit he purgeth, to wit, with his corrections, that it may bring forth more fruit, Ioh. 15.2. That is, the Lord of his owne vineyard comes with croſſes, as with a pruning knife in his hand to pare vsus, and to dreſſe vsus (that be branches,) that being yet but weakely fruitfull, we may be made fit to bring forth fruit plentifully in duties of pietie to God, and of louelove to men. And for theſe outward things of eaſe, credit, and a wealthy life, what are they but medicines for the diſeaſe of ſinne? Therefore he that dieteth his children will giuegive them theſe things, rather as medicines to heale them, then as meates to fill them. For no good Phiſicion will preſcribe that vſe of medicines that he doth of ordinary meate. Hee p. 40that comes to a mans houſe, as a ſtranger for a night, is better vſed for the time, then he is that ſhall be heire. For oftentimes the one ſits downe at table, and the other waites: yet who is greater, the ſtranger? or he that ſhall be heire of all? So for theſe ſtrangers that hauehave ſome fewe nights lodging in Gods Church, howſoeuer here they may be more made of for outward things, and for ſome ſhort time, then the children of the houſe, or then the eldeſt ſonne; yet the father hath no ſuch care of them, nor meaning to them as he hath to his owne, to whom he will leaue the inheritance: and they ſhall depart as ſtrangers, when theſe ſhall abide in the houſe with him for euer. And as Abraham gaue certaine gifts to the ſonnes of his concubines, & ſent them away from Iſaac, Gen. 25.6: ſo to theſe, not children by adoption but ſonnes by creation onelyonly, the Lord will giuegive theſe ſmall things for their childs part, and at their death, ſend them away from the true Iſaac, Ieſus Chriſt, neuer to hauehave any part in his ſaluation: neuer to dwell any longer with him, to whom the Father ſaith: Sonne, all that I hauehave is thine, Luk. 15.31. We ſee it here in this rich man and Lazarus: For though Lazarus waited for a while, not at the table, but gate of this churliſh rich man, who ſate at table in his great hall, and had great abundance of theſe earthly things; yet when Lazarus receiued the inheritance prepared for him, he was ſent away as it were to his owne place; and as a ſtranger to God and Gods family, departed from him, and it for euer. For the firſt newes we heare of him after his death, is, that he was in hell in torments: that was his place, and thither he went. Hitherto of the firſt proper effect, the ſecond followeth.