3. However, a full condition is apt to be a snare, and must be watched with the greater caution. That context is very notable, Mark X. 23-27, ' And J^sus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God !
298 SERMON UPON LUKE XVI. 25.
And the disciples were astonished at his words. But Jesus answered again, and saith unto htem, Children, how hard is it for them that trust in riches to enter into tlie kingdom of God ! It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God. And they were astonished out of measure, saying among themselves, Who then can be saved ? And Jesus look- ing upon them, saith, With men it is impossible, but not with God ; for with God all things are possible.' That discourse between Christ and his disciples showeth us three things — (1.) That it is impossible to trust in riches and enter into the kingdom of God ; (2.) That it is impossible for man to have them and not to trust in them ; (3. ) And that the special assistance of the divine grace can only cUre this evil. It is very hard to enjoy ease, and idleness, and pleasures here, and to be exercised with no affliction, and yet keep right with God : Prov. i. 32, ' The prosperity of fools shall destroy them.' Men being drunk with prosperity are forgetful of their duty. A rank soil is apt to breed many weeds. And on the Other side, afflictions are an help to the godly, to make them profit in piety.
But having obviated this difficulty, I shall show three things —
1. That God useth to give many temporal good things to carnal men.
2. That those carnal men whose hearts are taken up with these good things as their only and chief happiness, while they continue so, can look for no more at God's hand, but are condemned to worldly felicity.
3. That their misery is great before death, at death, and after death. I. God useth to give many temporal good things to carnal men, for
several reasons —
1. Because he will be behindhand with none of his creatures, but all that are made by him shall know him to be a good God, and have some taste of his bounty. It is said, Ps. cxlv. 9, * The Lord is good to all, and his tender mercies are over all his works.' He is good to all creatures, much more to all men, the wicked not excepted ; though some men are but as a wiser sort of beasts, as they cater more for the flesh, and wholly value their happiness by the body and the interests of the bodily life. They shall not want invitations to lead them to God ; though they love their bodies above their souls, yet they shall not want arguments to love God, who giveth them food and gladness, and fruitful seasons, and plentiful estates, and many of these common mercies, which point to their author and discover their end : Acts xiv. 17, ' Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.' These mercies, where they are bestowed, argue not a good people, but a good God.
2. That he may reward some good in them, and mortify the remaining evil in his people by afflictions. None shall be a loser by God ; they that cannot tarry for the heavenly reward shall have a tem- poral one, such as they prize and affect : Mat. vi. 2, ' Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do, in the synagogues and in the streets, that they may have glory of men : verily I say unto you, they have their reward.' So for prayer,
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ver. 5, and for fasting, ver. 16, uTrixovac tov fx-taOov avrwv. The word a'TTe')(ovai,, they have, signifieth an acquittance or discharge ; they acquit God of other things ; they have a reward suitable to their affec- tions and their work ; their affections are altogether upon temporal things. The spirit of an heir and the spirit of an hired servant differ. An heir can patiently tarry till the inheritance falleth, but an hired servant must have wages from day to day, or from quarter to quarter. So worldly men must have something in hand ; they have not a lively hope of blessedness to come, and cannot tarry for the eternal recom- pense. So, suitable to the work, which is external, a mere outside duty ; so is their reward proportionable. Nebuchadnezzar did God some ser- vice, and God had his reward for him, enlargement of greatness and empire : Jer. xxvii. 6, 'And now have I given all these lands into the hand of Nebuchadnezzar the king of Babylon, my servant.' So Ezek. xxix. 18-20, ' The word of the Lord came unto me, saying, Son of man, Nebuchadnezzar king of Bayblon caused his army to serve a great service against Tyrus : every head was made bald, and every shoulder was peeled ' (by carrying baskets of earth to fill up the channel between it and the mainland), ' yet he had no wages, nor his army for Tyrus, for the service which he had served against it. Therefore thus saith the Lord God, Behold, I will give the land of Egypt unto Nebuchad- nezzar king of Babylon, and he shall take her multitude, and take her spoil, and take her prey, and it shall be the wages for his army. I have given him the land of Egypt for his labour, wherewith he served against it, because they wrought for me, saith the Lord.' The Lord thought of rewarding this ambitious man for his hard labours and toils : Mai. i. 10, ' Who is there among you that would shut the doors for nought? neither do ye kindle fire upon mine altar for nought' God's service is good service, even to those who do but outwardly and grudgingly perform it. Levites and porters had their allowance ; and superficial work meeteth with an external reward.