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SERM. 2. another under the term ódúv, which is anguish of the

-spirit;' referring this to the inward pain, and that to the outward passion. The soul being there subjected by God's justice, to sensual pain, for subjecting itself willingly to brutish sensuality in this life, it being a more noble and celestial substance.

Of which pain St. Chrysostom noteth, That because many of us can skill what torment the tongue hath in extremity of a burning ague, and what pain our hand feeleth when from the hearth some spark lighteth on it; Christ chose to express

them in these two. Not but that they be incomparably greater than these, yea far above all we can speak or think ; but that flesh and blood conceiveth but what it feeleth, and must be spoken to as it may understand. And it is a ground, that in terms here and elsewhere proportioned to our conceit, torments are uttered far beyond all conceit: which, labouring to avoid, we may, but labouring to express, we shall never do it.

Yet to help them somewhat, we shall the more deeply apprehend them if we do but compare them; as we may, and never go out of the confines of our own verse.

With recepisti, first. To consider this; that his torment is in the present tense, now upon him, cruciaris : His good, all past and gone, recepisti. Mark, saith St. Augustine, of his pleasure, omnia dicit de præterito; dives erat, vestiebatur, epulabatur, recepisti ; He was rich, did go, did fare, had received ;

was, did, and had; all past, and vanished away ;' all, like the ['One 'counterpane of a lease, expired, and our Abraham likeneth it part of a pair of to wages, received and spent beforehand. deeds,

Secondly, If we lay together his torments, and bona tua in * counter- vitâ. For we shall find, they are of a divers scantling. The part.']

2. one had an end with his life; and ô quam subito ! The other, when it beginneth once, shall never have an end. That life

. is not like this. No: if the lives of all—I say not, men, women, and children, but of all—and every of the creatures that ever lived

upon the earth or shall live to the world's end, [Vid. S.

were all added one to another, and all spun into one life, this one exceedeth them all. This then, I make no question, will

. Viæ quæ make another degree to think, quod delectabat fuit momentamortem," neum, quod cruciat est æternum. &c.]

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Thirdly, If we match it with Lazarus autem, that is, with 3. the sight of others in that estate whence he is excluded; and, in them, with sorrow to consider what himself might have had and hath lost for ever. “ There shall be,” saith Christ of this Lu. 13. 24. point, “weeping, and gnashing of teeth, to see Abraham, Isaac, and Jacob, and all the Prophets, in the Kingdom of God, and yourselves thrust out of doors.” Not only “ weeping” for grief that themselves have lost it, but "gnashing of teeth” also for very indignation, that others have obtained it. And of others not some other, but that Lazarus iste, one of these poor people whom we shun in the way, and drive our coaches apace to escape from ; that of them, it may fall, we may see some in bliss, “when they shall lie in hell like sheep,” Ps. 49. 14. saith the Psalmist, that walked on earth like lions. Will not this bear a third ?

But beyond all these, if we counterpoise it with the word 4. Trapakaleitat, "is comforted,” with which Abraham hath set it in opposition—“torment” opposed to “comfort;" that is, torment comfortless, wherein no manner hope of any kind of comfort. Neither of the comfort of mitigation ; for, in the verse next before, all hope of karáyugis, relief,' is denied, even to “ a drop of water;" neither of the comfort of delivery Lu. 16. 24. at last; for, in the verse next following, he is willed to know, that by reason of the “great partition,” their case is such, ut Lu. 16. 26. non possint, that they cannot presently, or for ever, look for any passage from thence, but must there tarry in torments everlastingly. So neither comfort of relief, nor of delivery; nor the poor comfort, which in all miseries here doth not leave us, dabit Deus his quoque finem ;

(Virg. Æn. An end will come; nay, no end will never come.

Which i. 199. ] never is never deeply enough imprinted nor seriously enough considered. That this now shall be still now, and never have an end ; and this cruciaris be cruciaris for ever, and never declined into a preter tense, as recepisti was. This is an exaltation of this cross, above all else ; none shall ever come down from it, none shall ever beg our body to lay it in our sepulchre.

Fifthly, if we lay it to recordare. For, may I not add to all 5. these, that being in this case he heareth recordare, and is willed to "remember,” when his remembering will do him no


sost. de Lazar.

SERM. good; but though he remember it in sorrow and in the

bitterness of his soul, yea though his sorrow be above measure sorrowful, it will profit him nothing ? I I say, grief both utterly comfortless, and altogether unprofitable.

These five make him that feels it here wish, that none of those he wisheth well may ever come there to know how hot that "fire," or how terrible that “torment" is.

These five words are all within the compass of the verse itself, and may serve every one as a nail to fasten our memory to this cross; that we may ever remember it and never forget it, and never forgetting it, never feel it.

This then is his cross. We long, I know, to have it taken down ; our ears are dainty, and the matter melancholic, and

we little love to hear it stood on so long. But Chrysostom (Conf. saith well, of that fire: Nunquid, si tacuimus, extinximus? If S. Chry

we speak not of it, will it go out ?' No, no: sive loquamur,

sive taceamus, ardet ille ; “speak we, or keep we silence, it con. 2.)

burneth still, still it burneth.' Therefore let us speak and think of it, and let it stand in the name of God; et exerceamus auditum, saith the good Father, ne ita mollescat, “and keep our ears in exercise, that they grow not nice.' If to hear of it be painful, to feel it will be more. The invention is to keep the exaltation, to take it up. For none so near it as they, qui non tollunt, donec super-imponitur, ‘that take it not up till it be laid upon them.'

Thus we have severally seen the counterpoints of this The joining, or

cross; the top, which is in vitá, in this life ;' and the foot,

which reacheth ad novissima inferni, “to the bottom of hell !.” ['Deut.32. It remaineth we tenon both these together, as antecedent and 22.]

consequent : “ Thou didst receive;" « Now therefore." 1. First, that they may be; 2. and then, how they may be joined.

First then we find, that recepisti is as it ends; and that, by this example, it may end in cruciaris, and prove the one end of a heavy cross. Which first bringeth us out of admiration of the riches of this life. When we see that these “good things” which after the tax of the world are counted, and in

a manner styled, the only good things, and in the deceitful [S. Chry- balance of this world weigh down “ Abraham's bosom,” be

not ever demonstrative signs of God's special liking; nor con. 3.]

they, ipso facto, highest in His favour that receive them in



Jam vero.


. Lazar.

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greatest measure; nor peradventure, as Christ saith, so highly Lu. 16. 15. accounted of in Heaven as they be on earth. Therefore, they that have them, not to reflect too much on them ; nor be ideo inflati, as saith St. Augustine, quia obsericati, as much pride in their soul as purple on their body.' And they that have them not, not to æmulari, “vex and grieve themselves' at Nabal's wealth, Haman's preferment, this man's table ; seeing there cometh a jam vero, and when that cometh, we shall see such an alteration in his state, as he that wisheth him worst shall wish, that for every “good thing” he received here he had received a thousand; and, with St. Bernard, ut omnes lapides converterentur in rosas, “ that every stone under his feet here had been turned into a rose. Such is his case now, and such theirs that come where he is.

Is this all? No. But as it bringeth us out of admiration, 2. so it bringeth us into fear. For two things it offereth, either

. of which is, or may be, matter of fear. 1. First, in that he is Abraham's son. That Abraham hath of his seed in hell, and that all his sons shall not rest in their father's bosom. Which offereth us occasion to fear, for all our profession. For though he were a son too, and so acknowledged by Abraham, yet there he is now.

2. In that he is of Abraham's rich sons, and one that “received good things” in his life. Which ministereth new matter of fear; that, as the Prophet saith, “ Tophet is pre- Isa. 30. 33. pared of old, and that even for great ones," for such as go in purple, and wear fine linen, and fare full daintily ;-even for such is it prepared. Not as every prison for common persons, but as tophet, or the tower, for great estates. So that it may seem either of both these have their danger at their heels; for that they to him were, to many they are, and to us they may be as antecedents to an evil consequent.

Men verily may flatter themselves; but sure I can never think but there is more in this "Now therefore," than the world will allow. And that this recordare of Abraham's is not a matter so slightly to be slipped over.

There is some danger no doubt, and that more than will willingly be acknowledged, to such as are wealthy and well at ease in Amos 6. I. Sion.” St. Gregory confesseth by himself, that never any sentence entered so deep into his soul as this.

And that, as

V. Rom.13. 13.


[Vid. S. Hieron.


SER M. surgite mortui was ever in St. Hierom's ear, and non in co

messationibus, “not in surfeiting,” in St. Augustine's, by which

he was first converted; so this was with him, and he could S. August. not get it out of his mind. For he, sitting in the See of lib. 8. 29.] Rome, when it was grown rich and of great receipt, was as

he saith still in doubt of recepisti ; whether his exalting into Epist. 22. that Chair might not be his recompence at God's hands, and 30.]

all that ever he should receive from Him for all his service. And ever he doubted this recepisti, which we so easily pass over, and whether his case might not be like. Thus did the good Father, and, as I think, not unwisely; and would God, his example herein might make due impression, and work like fear, in so many as have in the eyes of all men “ received the good things in this life!" For this may daily be seen every where, that divers that received them if ever any did, and that in a measure heaped up and running over, carry themselves so without remembrance or regard of this

point, as if no such simile were in the Scripture as that of the Mat. 19.24. needle's eye; no such example as of this rich man, no such

recordare as this of Abraham which we have in hand. It

should seem, they have learned a point of divinity Abraham 2 Pet.2. 13. never knew-Balaam's divinity I fear, “ to love the wages of

unrighteousness” and a gift in the bosom, and yet to cry Nu. 23. 10. Moriatur anima mea, his soul should go straight to Abraham's

bosom for all that ; and so, in effect, to deny Abraham's consequence,

We must then join issue upon the main point, we cannot avoid it; to enquire how this “Now therefore” cometh in; and how far and to whom this consequent holdeth. I demand then, Was he therefore “tormented," because he “received good things?” Is this the case of all them that wear purple and fare well in this life? Shall every one, to whom God reacheth such “goods things” as these, be quit for ever from Abraham's bosom? By no means. For Cujus est sinus, • Whose is the bosom?' Is it not Abraham's ?

Is it not Abraham's? And what (S. August. was Abraham ? Look Gen. 13. 2. “ Abraham was rich in c. 14. ad. cattle, in silver and gold.” There is hope then for rich men, fin.)

in a rich man's bosom. Then the bosom itself is a rich man's, though a Lazarus be in it. Yea though we find here Lazarus in it; yet elsewhere, we find, he is not all.

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in Ps. 51.



For the great

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