Sermons Upon all the Sunday Gospels, Sermon 44
¶The seconde parte of this Appostell, beginnyng at the firste Sondaie after Trinitie Sondaie, vponupon the Gospell of Luke. xvj.
THere was a certain riche man, whiche was clothed in purple, and fine white, and fared deliciously eueryevery daie. And there was a certain begger named Lazarus, whiche laie at his gate full of sores, desiryng to bee refreshed with the crummes, whiche fell from the riche mannes borde, and no man gaue vntounto him. The dogges came also and licked his sores. And it fortuned that the begger died, and was caried by the Aungelles into Abrahams bosome. The riche man also died and was buried. And beyng in hell in tormentes, he lift vp his eyes and sawe abrahā a farre of, and Lazarus in his bosome, and he cried, and said: Father Abraham: hauehave mercy on me, and sende Lazarus, that he maie dippe the tippe of his finger in water, and coole my tongue, for I am tormented in this flame. But Abraham saied. Sonne, remember that thou in thy life tyme receiuedst thy pleasure, and contrariwise Lazarus receiued paine. But now he is comforted, and thou art punished. Beyonde all this, betwene vsus and you there is a greate space set, so that thei whiche would go from hense to you can not: neither maie come from thense to vsus. Then he saied: I praie thee therefore father, sende hym to my fathers house (for I hauehave fiue brethren) for to warne them, least thei come also into this place of tormente. Abraham saied vntounto hym. Thei hauehave Moises and the Prophetes, let them heare them. And he saied: Naie father Abraham: but if one come vntounto theim from the deade, thei will repente. He saied vntounto hym: If thei heare not Moises and the Prophetes, neither will thei beleue, though one arose from death againe.
THE EXPOSITION.
The historie of the rich māTHere is in this historie a singuler example, the like wherof is not founde in al the scripture, as touchyng the iudgement that after this life shall come. Neither is it necessarie for vsus to dispute, whether it bee an historie or a parable. For seyng that Christ do…th name the persones, and describeth the life of thē bothe, and also what is bothe their endes, that the riche is tormented in fier, and Lazarus is comforted: it semeth requisite to beleue, that it chaunced so in deede. Yea, and this we maie be bolde also to saie, after the councell of Christ with a sure faithe, that it shall likewise befall and chaunce, to all suche as are like in condiciōs to this riche man, and to this Lazarus. As Christ declareth, wheras he putteth forthe this example, to terrifie and to feare the couetous Phariseis.
There are put forthe here generally twoo examples for the whole worlde. The one, of hym that is riche in this worlde, and after that poore without ende. The other, of him that is poore in this world and after that blessed and salfe for euer, that eueryevery manne might folowe that state, that he thynketh beste. For pouertie and other discommodities ioyned with godlines, are not to bee refused, so that thou maiest thereby come to saluacion. As contrarie wise, prosperitie putteth not a man in suche safetie, as though he neede not feare vngodlinesse: but rather for riches and wealthes sake, should a man suspecte the more the perill of Idolatrie, and of vngodlinesse, least couetuousnesse, whiche is the worshippyng of Idolles,Ephe. v. should crepe on a manne before he beware.
But now let vsus entreate of the examples by thē self. And first of all,What is putforthe to vsus in Lazarus example. the exāple of Lazarus teacheth vsus, that we iudge not godlines without fruite for the painefull life. For the kyngdome of heauen, whereto godlinesse would vsus to hauehave chief respect is with this condicion, that it can not bee in this life without persecution and affliction. For no christian man ought to thinke with hymself, when he is vexed, that God therefore careth not for hym, or that he forgetteth hym. For this is the maner of God, that whom he loueth, them he chastineth, that thei by this chastment, maie lesse licenciouslie sinne. Whereas if it were not for the punishemente, thei would liue more carelesse,Prouer. iii. Hebre. xii. Apoca. iii. and hauehave lesse regard to flie synne. Wherefore a godlie manne ought not to thinke, that affliction is an euill token. But let him rather gather thereby, that GOD loueth hym, and careth for hym, as saieth the wise man. The soonne that the father loueth, he chastineth.
Wherefore menne are herein greatly deceiued, whiche of this present fortune will iudge of the will of GOD. In deede all these giftes are the blessyng of GOD, housholde stuffe, riches, health, perfite senses. &c. but all these thynges are not immortall. For at length we must departe from them, and thei can not be had with vsus from hence. And this is the greatest perill ioyned thereto, when the riche of this worlde do not trust in the liuing GOD, i. Timo. vi.but in fraile riches, so that at length thei departe voide of all godlines, and hauehave riches and other like giftes of GOD as for occasions to synne. And there can bee no other waie to auoide perill in this, then either that thei iudge thē self, or els suffer GOD to iudge thē by diuers tribulacions, least thei become voide of their duetie dooyng in godlines, praiyng, faithe, and studie of his worde.The spirituall and true blessyng. But the true and perfecte blessyng of GOD, whereby gods goodnes maie and ought to be perceiued, is not onelyonly of present thynges, but also of eternall riches, that GOD hath called a man to the Gospell, wherein we learne how GOD is mercifull for his soonnes sake, and pardoneth synnes, and will saue vsus for euer, and in the meane tyme whilest we bee here, he will defende vsus of his goodnes against the deuill, and the tyrannie of the worlde. He that doeth consider this gift truely, although he be destitute of temporall thinges, although he bee nedie, sicke, despised, or otherwise troubled. &c. yet shall all these thynges seme light vntounto hym. For in comparison of eternall thynges, thei are verie small. If he lacketh money, yet is he sure of Gods merciemercy. I… his bodie bee sicke, he knoweth, that he is called to euerlastyng life, and that it is promised to him bothe in worde and Baptisme. And so in all other tēptacions, whatsoeuer chaunceth, inwardly thus doeth he comfort himself: this will endure but for a tyme, the best is to come, whiche can be taken frō me by no misfortune. For GOD is mercifull to me for Christes sake, whiche also is my father, and will put me in an euerlastyng enheritaunce.
And this was the cōforte of this miser Lazarus. There lacked no sense of paines in his bodie, wheras he mourned ofte and wepte. Yea his hearte also had his prickynges, by the whiche it was broken and discoraged, whē he sawe himself oppressed with many burdens of sickenesse, pouertie, contempte, whereas the riche manne, had store of all thynges. But here also brast out the moste greuous tormente of al, where as he was cōstrained to heare the testimonie of Gods lawe against hym in his moste calamitie and makyng for the wealthie riche manne. For these thoughtes troubled hym sore, when he thus reasoned in his harte: If thou haddest doen thē thou shouldest now hauehave liued therein: this riche man hath liued therein, and therefore, he hath doen them. The aucthoritie of GOD is in the voice of the lawe. How greate this temptacion is,The comfor… of Lazarus. none knowe but thei that hath proued it. But he had a sure cō fort against this, when he saied thus in his hearte: I se that this is the will of GOD, after this meanes to mortifie my sinfull fleshe, & seyng it is so, I knowe it shall not longe continewe, within a fewe yeres, this will come to an ende, and all thynges shalbe in better case, when the lorde shall take a waie the manifolde troubles of the iuste, and deliuer theim therof. For the promesse is sure that GOD is mercifull vntounto me, and that for Christ his sonnes sake he doeth pardon synnes, and riddeth theim from the cursse, and take theim to his merciemercy and grace, that putte their trust in hym.
Wherefore although this presente state be hard, yet will I paciently take it. If men care not for me, nor can finde in their heart to geue me their leauynges, whiche thei are not wonte to deny to their dogges, yet this is my comfort, that GOD is mercifull vntounto me, and suffereth me not to lacke the eternall goodes. In the meane tyme I will bide these hard and bitter thynges, vntill at due tyme a better case shall come. And it is like that Lazarus had suche thoughtes first, as a man may gather by his name. For Lazarus in Hebrue is Eleazar, The name of Lazarus, what it signifieth.& signifieth, God helpe, so that in no man he trusted, but in GOD onelyonly. Then is this also a token thereof, whereas the Euangelist saieth, that Lazarus was carried by the Angelles, into the bosome of Abraham. For this is nothyng els, but that Lazarus embraced with a suer faith, the promes made vntounto Abraham, that is, that all should be blessed in his seede, and thereof he tooke hearte of grace in this state, so that if he had been holde as accursed of al the worlde, yet he doubted not but he should obtaine this blessyng, through the blessed seede. And this maner of saith caused him at his death, to bee carried vp into the bosome of Abraham.
And Christ would vsus to looke diligently on this example. For christian men must looke for no other, but to suffer neede and trouble with Lazarus. He that is without comfort, can not hauehave pacience, and yet will despaire at last. For the nature of fleshe and reason can not be chaunged, excepte there be helpe in the worde of GOD, and in the studie thereof. For thus dooe menne thinke alwaie, that in aduersitie GOD forgetteth vsus, and regardeth vsus not, for els would he helpe vsus and succour vsus. And there is not suche wisedome in our myndes, as to comforte our selues with the hope of that, that is to come. Wherfore there riseth murmuring against GOD, and iudgyng of hym, whereof at lengthe ensueth the blasphemie of desperacion. And so at the laste we fall frō GOD, hate hym, and looke for no saluacion at his hande, ioyning to our present miseries, eternall paines also. The example of Lazarus is put forthe,The historie of Lazarus is diligently to be considered in ye tyme of the crosse. for the Godlie to defende them selues thereby against this daunger. He was after the descripciō of Christ moste wretched. But because he suffereth not the promesse of Christ to be taken from his mynde, but loketh stedfastlie for euerlastyng life, & in the meane season obeieth Gods will in all poinctes: he is gloriously recompensed for all this at his tyme, and in stede of a little paine, he obtaineth euerlastyng pleasure and comfort. This is the example of Lazarus, whiche christian men in al their crosse and trouble ought to beholde, that thereby thei maie be admonished, what is beste for theim to doe.
The other example is of the riche man,The riche man. whiche in this life liued in prosperitie at his desier, but in the life to come, was in all miserie and paines. And here muste wee consider the certaintie of Christes testimonie. For he putt foorthe this example speciallie, that carelesse and coueitous hypocrites, might knowe of their miserable ende in the life to come. Wherefore we ought to consider, the truthe of this matter with our eyes, howe the riche man is horriblie tormented in flames, in suche wise that it can not be written with penne, nor expressed with wordes. And that the chiefe and speciall cause of these tormentes and paines is:The cause of the riche mā nes dānacion bicause he beholdeth the felicitie of Lazarus, whom before he despised and disdained, neither can he hauehave asmuche as a droppe of water from him to coole his burning therewith. And furdermore, he is constrained to suffer this paine perpetually, without hope of remedie. But what is the cause, why that miser is caste into suche pain without ende? Not his riches, neither for that he apparelleth hymself, and liueth by his gooddes. For these are the giftes of GOD, so that there bee measure in vsyng them, and be not wasted riotously. For if these thinges be vsed in the feare of GOD, and with thankes geuyng, GOD will not disalowe it. But this is the cause, for that this riche manne hath store of goodes, clotheth hymself and liueth riotouslie, & yet he hath no respecte of the life to come, he hopeth for no longer life, when this life is come to an ende, he careth not what becommeth of him in the other life. All his care and studie is, to geue him self to pleasure and pastyme in this life, as though he had nede of nothyng els. As Christ doeth admonishe in the Gospell of this, that our heartes be not ouerladen with surfet and drounkennes,Luke. xxi. and with the cares of this worlde. This is one cause of his damnacion.To hauehave no respect to the poore mānes nede. For of this it foloweth, that he regard not the worde of GOD, neither is he any thyng moued either at his promises, or at his threatninges, so that in this life he maie not bee defrauded of his luste and desires. The second cause is, that he sawe Lazarus nede before his face, but yet accordyng to the Prophet, he openeth not his hand to the nedie, but rather after the Euangelist, the dogges shewed more humanitie to this miser, then did the riche man. He thought not on this, that the great plētie was geuen to hym to thentent, that he should help the needie. But like an vnsaciable gredie gutte,Esaie. lviii. Luke. xvi. he loued greate heapyng of all thynges together, and yet is he nothyng moued with other mens lacke and nede. These sinnes crieth for vengeaunce before God, that after a little pleasure of this life, he maie hauehave euerlastyng punishement.
This example doeth Christ setforthe before vsus, that we might beware of his iudgement, and of synne, that we might not geue our selues without care to surfetting in this life, as though there were no other life to come, and that we should not forget the poore. For he that hath suche plentie of goodes, that he maie helpe the poore,Math. xxv. Iames. ii. and yet doeth not, he shall in the laste daie suffer greate paine and tormente, at what tyme he shall see the poore whom he despised, before his face in greate ioye and felicitie, to his owne greate sorowe, as the riche manne did the Lazer. Contrary wise, he that hath helped many, and doen them good, shall take greate pleasure thereof in the life to come. This is a more harde case, that the riche man in all his heate and burnyng, is denied a droppe of colde water.
Wherefore let vsus not forget the poore and nedie,The poore must be regarded. but let vsus helpe and succour them, not onelyonly after the accustomable maner, as when we geue a half-penie to beggers, or suche like, as eueryevery man is able after his degree. But an almose shall then bee moste acceptable, when eueryevery man after his power in his vocation, doeth maintaine the commō felowship, and whom he can: That is, that eueryevery manne vse and tourne his crafte and gaines, and what so euer he occupieth, to suche purpose, that no man be deceiued, no man be defrauded, and that loketh not onelyonly to his owne vantage, that he deceiueth no man by waight and measure. For it is not vnknowen, what craftes and guiles be emō gest them that fell. A daie were to little to expresse all the fraudes that are vsed in certaine occupations for gaines. Wherefore when it is vprightlie doen, yea in the leaste contractes and bargaines, that be, it is in a maner a very almose deede. And contrarywise, that that is doen with fraude and deceite, is plaine theft. And thei shall be iudged no otherwise then for theues of GOD in his Iudgemente, whereas all these couetous and riche shall behold Lazarus, whom thei hauehave deceiued so many waies in their bargaininges, and hath spoiled them of their goodes, and after the maner of this riche man, thei shalbe punished with euerlastyng paine.
After this sort maie eueryevery man make his craft and occupaciō, to be an almose pleasyng God, and not onelyonly temporall blessynges shall therof ensue, but as Christe saieth,Luke. xvi. we shall gette vsus frendes in this life, whose testimonie shall profite vsus in the life to come. But the worlde can not bee brought vntounto this beliefe. He that hath a stocke will nothyng diminishe thereof, but rather encrease it. He that hath none, studieth al that he can to make hymself an heape of substaunce, caryng not how he come by it. Wherefore God can not but plague the worlde, vntill at the last, hell maketh an ende of all. And yet can not the worlde be amēded, neither by plagues, neither by threatnynges. But is not this the greatest madnesse that is, to prouide in perilles, that we suffer not hunger when there is scarcitie of victuals? But why then doe we not take hede in that case, whereas if we offende, there shall ensue eternall paines? This iudgemente is so muche the more greuous, bicause it can neuer be chaunged, beyng ones dooen. For there remaineth no hope of remedie. Abraham and Lazarus, as thou hearest here, are not onelyonly vnwillyng to coole the heate with a little water, but also vnable.
What an ouerthwartnesse is this then, that we so little regarde this greate daunger of ours, and seke not rather remedie for it?The greate blindnesse of men. The light trifles of this life doe sore vexe vsus, while we se to our dignitie, and to suche as bee ours, that we maie make prouision for theim, with all the commodities of this life. And when men hauehave gotten these thynges, now thei labour no farther, as though thei had gotten all. But when thei hauehave not that, thei endeuour with all studie and care to come thereby. But in the meane season thei hauehave no regarde of this thyng that is moste necessarie, vntill thei fall sodainly into this snare, euen into this iudgemēt and damnacion.
And this is the cause, why Christ putteth forth the example of the riche manne, to withdrawe vsus from the care of thynges present,i. Timo. vi. and to make vsus geue more hede to euerlastyng life. For if this rich man had not geuen ouer his heart to worldly prosperitie, but had rather trusted in the liuyng God, he had neuer come to this place of tormente and destruction. But now, contrary to the precepte of God. He drowneth vp himself with riches, and forgetteth his state to come. He applieth all thynges onelyonly to his desiers and lustes, and will suffer no other thyng to come into his mynde. Contrary to this teacheth Christ, that we should watche, least we suffer with the riche man euerlastyng death, as a recompence for this little ioye.
Luke. xxi.These twoo examples are suche, as neuer ought to fall out of memorie, that firste of all in tyme of trouble we might hauehave a suer trust and comforte: Then also that in the prosperitie of this world, we fall not into daunger of euerlastyng death. And to this also doeth that belong▪ that Christ speaketh after, that the riche manne perceiuyng his owne cause to bee paste remedie, yet careth for his brotherne, and desireth that Lazarus might be sente to his fathers house, least that if thei continue in their olde conuersacion, thei also should fall into like punishemente. But Abraham denieth hym that, and saieth: Thei hauehave Moises and the Prophetes, let them heare theim. But when the riche man proceded, & alledged that there should ensue muche profite by this message, if the deade should goe preache to theim that liue: Abraham answered: If thei heare not Moises, nor the Prophetes, neither will thei beleue if any should come to thē, from the deade. Now this riche man vnderstandeth, that he that will escape this, hath neede of repentaunce, and perceiueth▪ that that maie chaūce to other, as it chaunced to hym, that although the worde of GOD and the Preachers thereof, abide with men in the worlde, yet it doeth not moue thē neither to repentaunce, neither to amendement of life. Wherefore he thinketh it beste for his bretherne, if one frō the deade, that could tell of thinges inuisible, should come vntounto theim. Neither would this seme to vsus also other wise then the matter requireth, if suche a Prophet should come emongest men.
But Abraham can not be perswaded to allowe this, and therefore he saieth.The woorde of God muste onelyonly be takē hede vntounto. He that will escape this paine, muste hauehave respecte to nothyng but to the Prophettes, and that this is the onelyonly waie to escape the daunger of eternall damnacion. But he that will heare neither Moses nor the Prophettes, it were in vaine if one should rise from the dead, or if an angell, or GOD himself should preache. For suche would neuer bee brought to beleue. This is an high praise of the worde of GOD, and of the ministerie thereof, whereas men are necessarily bound to it, so that thei ought not to thinke that there is any other meane, to auoide this pestilence and destruction. But what doeth Moises and the Prophetes teache? these two thinges specially. First, thei shew the promised sede of the woman, that should breake the serpentes head, that is, should depriue and strippe the deuill of all his power, and make good the damage taken in paradise. Unto this seede, that he is the sonne of GOD, The doctrine of Moises & the Prophettes.and bryngeth diuine power and righteousnesse to vsus in the yearth, bothe Moises and the Prophetes are whollie applied, and of this thei teache, and commaunde, that when this cometh, & the Gospel is preached, that men should heare, & geue credite there to.Gene. iii. He that after this sorte heareth Moises and the Prophetes, firste of all he will despeire of his owne workes and power, and will trust onelyonly in this seede, that it onelyonly is the blessed seede, and that it dooeth restore to vsus that are accursed, the blessyng.Gene. xxii. So then faithe in Christe Iesus is the onelyonly and true waie, whereby we maie be deliuered from synne and death, and get saluacion.
Faithe.This sauiour with his comforte, was not regarded of the riche man. He tooke his wealth end felicitie, to be a sure token of his owne righteousnes.Temporall prosperitie is no sure token of Gods fauour. For as men are wont to gather by aduersitie that GOD is angrie with them: so like wise whē thei are in prosperitie, thei take it for a token of Gods fauour, whereas yet temporall blessyng is of no great weight. And commonlie it chaunceth that the vngodlie are more fortunate then the Godlie. But if thou canst heare him, that geue thee good councell, beware thou trust not in thy riches, but trust onelyonly in hym, of whom Moises and the Prophettes speake, or els thou shalt hauehave none other ende then had the riche manne, whiche had Moises and the Prophettes, and yet beleued not.
Good worksThe seconde thyng that Moises and the Prophettes teache is this: that forasmuche as al trust of righteousnes and of saluacion, consisteth in the promised seede, we shewe obedience to GOD, and dooe that he biddeth, and flee that he forbiddeth. For that is as muche as to feare GOD, and to kepe his commaundementes. But he that had rather obeye his owne lustes then Gods lawe, he can not glorie in this, that he is the soonne of GOD, and careth for GOD, but rather he can neuer be without this care, wherein he feareth, least GOD should come sodainly, and iudge hym emong the damned. So that these twoo thynges must nedes be ioyned together, that is, faithe & obedience toward GOD. Faithe is required, to deliuer vsus from our synnes,Faithe and obedience toward God is required of eueryevery christiā. and to make vsus the children of GOD. Obedience or Charitie and her workes are also required, that we might shewe suche obedience, as belongeth to children, and that wee prouoke not GOD to wrathe by our synnes, and that wee hauehave a good conscience, whiche thei can not hauehave, that continewe still in open synne without repentaunce. And finallie, feare GOD, and keepe his commaundementes, and yet truste not in that righteousnes before GOD. But onelyonly trust in Iesu Christe: then shalte thou be out of all perill. For suche faithe onelyonly is able to preuaile against sinne and death. And for as muche as GOD hymself hath commaunded obedience, he doeth alowe it, although it be vnperfite. For that is not alone by it self, but is ioyned with faithe, by the whiche wee are pardoned of that, that is lackyng in obedience.
And so Moises and the Prophettes are to bee heard, that we maie learne thereby faithe in Christ, and true obedience. This did not the riche manne: wherefore he is now punished with euerlastyng damnacion, and so are all thei, whiche heare Moises & the Prophettes, and yet obey not their worde. But thei that heare and beleue, that is, beleue in Christ, and knowe that GOD is mercifull vntounto vsus for his sake, and imputeth not our synnes vntounto vsus▪ and that he will geue vsus saluacion, and after that feare GOD, and obeye not the deuill and the fleshe, but looke to GOD and his will: thei are those that belong to Lazarus in the bosome of Abraham, and shall be saued with Lazarus for euer. The whiche thyng GOD graunte vsus for his sonnes sake Iesu Christe, through the holie ghost. Amen.