296 SERMON UPON LUKE XVI. 25.
23. He had hoped for better things ; for this rich man was not an infidel, but one of Abraham's children, as the beggar also was ; but he was of Abraham's children according to the flesh, but not according to the spirit : Mat. iii. 9, * Think not to say within yourselves. We have Abraham to our father.' Carnal confidences in external prerogatives will at length wofully deceive us. But what doth he beg of Abraham ? That Lazarus may dip the tip of his finger in water and cool his tongue, ver. 24. Desideravit guttam, qui non dedit micam — He that would not give a crumb now desireth a drop. God will be even with sinners, and retaliate their oppressions and uncharitableness into their bosoms.
In the text you have part of Abraham's answer : ' But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things ; but now he is comforted, and thou art tormented.*
In the words is set forth the difierent estate of the rich man and the beggar in this life and in the world to come.
1. In this life, ' Kemember that thou in thy lifetime receivedst thy good things, and Lazarus evil things.'
2. In the world to come, where you see how perfectly the tables are turned : ' Now he is comforted, and thou art tormented.'
1. In this life. On the rich man's side —
[1.] There is his prosperity and worldly happiness ; he had received ' Good things.'
[2.] The suitableness of his heart to this kind of happiness, or his well-pleasedness with it : 'Thy good things.' His, not only by posses- sion, but by estimation and choice : Ps. iv. 7, ' Thou hast put gladness in my heart, more than in the time that their corn and their wine increased.' They place their happiness in them.
So, on the other side, ' Lazarus evil things ; ' as the rich man had abundance of ease, pleasure, and prosperity, so Lazarus had his portion of afflictions.
2. In the world to come. Mark —
[L] The time ; presently upon death, now. The sleep of the soul is a vain figment.
[2.] The different recompenses ; in the words, * comforted ' and * tor- mented.'
[3.] The order in both ; the beggar had first temporal evils, and then eternal good things ; but the rich man had first temporal good things, and then eternal evil things ; as many that do well here in this world fare full ill in the world to come ; the one hath his bliss, and the other his torment, and both without any allay and mixture.
Doct. That it is the greatest misery that can light upon men to be condemned to worldly happiness.
The rich man's disposition is but intimated, but his condition is expressed as the ground of his misery, that in his lifetime he had received his good things. Gregory professed that he could never read this scripture without trembling, as being afraid to have his portion in this world, or his happiness here. And what is here represented in the scheme and draught of a parable is elsewhere positively asserted in plainer scriptures ; as Luke vi. 24, ' Woe unto you that are rich, for ye have received your consolation.' You have all that you can look for ;
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you shall not have a double heaven, here and hereafter : Jer. xvii. 13, ' They that depart from me shall be written in the earth ; ' Luke xii. 20, * Thou fool ! this night thy soul shall be required of thee, and then whose shall those things be which thou hast provided ? ' Ps. xvii. 14, ' From men which are thy hand, 0 Lord, from men of the world, which have their portion in this life, and whose belly thou fillest with thy hid treasure ; they are full of children, and leave the rest of their substance to their babes.' Not as if all that live prosper- ously here in this world shall be eternally miserable ; or, on the contrary, that all that live miserably here shall be comforted hereafter. No ; it is not the condition, but the disposition which is regarded. For —
1. Kiches are in themselves God's blessings : Prov. x. 22, ' The blessing of the Lord maketh rich ; ' and are promised to his people : Ps. cxii. 3, ' Wealth and riches shall be in his house ; ' and accord- ingly bestowed upon some of them, as upon Abraham : Gen. xxiv. 35, * The Lord hath blessed my master greatly, and he is become great.' So was Job, chap. i. 3 ; he was the greatest of all the men in the East. So David, Solomon, Lazarus of Bethany, Joseph of Arimathea, and others. By these instances God showeth that he can and will give wealth to his people, if it were for their good. Some godly men may be rich, and wicked men calamitous ; the Lord giveth to both a taste of their future condition. Godliness hath the promises of this life, and ungodliness forfeiteth them.
2. It is not the having, but the abuse. The 'apostle speaketh, 2 Peter i. 4, of ' the corruption that is in the world through lust,' or our own unmortified corruptions ; the poison is not in the flower, but the spider. That carnal disposition that is in us maketh us drown our mind, our time, and our affections in the world, and the cares and pleasures thereof, and to be ensnared thereby, and hindered from looking after heavenly happiness. To blame riches simply is to blame him that made them, and distributeth them according to his will, as if he did bait his hook with seeming blessings, and did set golden snares to entangle the souls of men. The good things of this world are profitable to them that make a good use of them, if we use wealth well, or want it patiently. It is no matter what part we act in the world, so we act it well. As in a choir of voices, some sing the bass, some the treble ; it is no discommendation to sing either part, so we sing it well ; so some are poor, some are rich. If we carry a full cup without spilling, we may honour God by being rich ; if we patiently bear the burden imposed upon us, we may honour God with a meek and humble poverty. Dormit pauper Lazarus in sinu Ahrahami divitis. Poor Lazarus slept in rich Abraham's bosom. The rich man was not condemned because he had wealth, and ease, and prosperity, but that he was puffed up with these things. He wholly gave up himself to pride and luxury, neglecting piety and charity ; but Lazarus believed God's promises, bore the burden imposed upon him patiently, and by the obedience of faith wholly submitted himself to God's will.