Discourses Upon the Rich Man and Lazarus, Collection of sermons · Sermon 1
SERMON I.
Luke xvi.xix.
There was a certain Rich Man, who was clothed in Purple and fine Linen, who fared sumptuously every Day.
INtending to go over the whole remainder of this Chapter, it will be requisite to speak something to it, by way of Introduction, in the general. It is much Disputed among Interpreters, Whether this be a Parable or an History, some arguing for the one, and some for the other; but there is a third sort, which go a middle way, to accommodate this difference, by understanding it as a mixture of bloth; i. e. a kind of Parabolical History, or Historical Parable. It may be partly a Narrative of matter of Fact, and partly illustrated with circumstantial additions, which are not to be look'd upon as real things, nor stretch'd too far beyond the main design; tho every passage will afford us proper instructions, as we shall see in the progress (if the Lord will.) The ground-work of all resembles that of Nathan's Parable to David, 2 Sam. 12.1. There were two Men in one City, the one Rich and the other Poor. So here, the persons whom this Discourse hath a relation, were, a Rich and a Poor Man, remarkably distinguisht one from the other, by their Condition, not only in this World, but in the next.
This 19th v contains a Character of the former; and what is said concerning him, refers to two things, his Apparel, and his Diet. 1. His Apparel: [There was a certain rich man, who was clothed in Purple and fine Linen.] Such was the usual Garb of the greatest Persons. The Kings of Midian had their Purple Raiment, Judg. 8.26. So Mordecai, when he went out from the Presence of the King in Royal Apparel, is described with a Garment of fine Linen and Purple, Esth. 8.15. When they led Our Lord about as a Mock-Prince, they clothed him with Purple, Mark 15.17. and fine Linen and Purple, are mentioned as the Robes of Babylon the great, Rev. 18.16. 2. His Diet, [and fared sumptuously every day.] the Words signifie, that he made merry, and that he lived splendidly. 1. He made merry; so the same Word is render'd in a like Case, Luke 12.19. Take thine ease, eat, drink and be merry. His Excesses were attended with a Jovial Frame; and the Song of Fools was the Musick at his Table. 2. He lived splendidly; he studied Pomp and Magnificence, Gallantry and State; and so abundance of needless cost was bestowed, and much Treasure vainly wasted to a sinful end. The aggravation of which was, that he did it day by day; it was not now and then, like Nabal's Feast, upon a rare and extraordinary occasion; but it was his constant, customary practice, without any intermission; like those Drunkards in the Prophet, who said, To Morrow shall be as this Day, Isa. 56.12.
Observ. Pride and Luxury are such abuses of Worldly Riches, as Worldly Men are very incident to. It was not this Man's sin, that he was rich; for 'tis possible to be rich in this World, and rich towards God too: And the Blessing of the Lord maketh some rich; therefore we may be innocently so. Nor was it his sin, to be clothed according to his Quality, or to feed in a proportionable manner: Our Lord speaks of those that are in Kings Courts, and such like places, as being gorgeously apparelled, and living delicately, without passing any censure, Luke 7.25. i. e. gorgeously and delicately, in comparison with those of a meaner rank. But the sin lay here, that he made his Back and his Belly his God, and that he prodigally, sacrific'd to both, and devoted himself, and all that he had to their service. Here
First, I'll shew wherein this Pride and Luxury consist.
Secondly, How Worldly Riches are abused by these sins.
Thirdly, Whence it is that Worldly Men are so incident to them.
Fourthly, Use.
First, Wherein this Pride and Luxury consist. It will be best to open each of them distinctly.
1. Wherein this Pride consists. (1.) Tho it do not consist in rich Attire it self, yet it lies in the affectation of it. Rich Attire is as suitable to persons of large Estates, as the plainest and coursest is to those that are of an inferiour degree, and may as lawfully be worn; but none can affect it, without sin. So long as the heart is kept from going out after these things, 'tis well; but a fond inclination to them, makes us guilty; as the Jews are said to dote upon the images of the Chaldeans, men pourtrayed with Vermilion, exceeding in Dyed Attire upon their Heads, Ezek. 23 14, 15, 16. There are Three ways especially, whereby this sinful affectation is discover'd. (1.) By the extravagant costliness of Apparel; when persons care not how much is swallowed up (perhaps) in a particular Garment, or when the substance of an ample Revenue is put on at once. To go to the utmost of what a man may conveniently allow, and much more to outgoe the measure, is a Mark of the proud in Spirit; for humility would rather teach us to come short, and be content with somewhat less. (2.) It appears often by the vanity and gawdiness. A grave and decent habit, as well as behaviour, is the duty and practice of all that are not puffed up by a fleshly mind. The Apostle, who would have men to lift up holy hands, requires in like manner (foreign) that women should adorn themselves in modest Apparel, with shamefac'tness and sobriety, 1 Tim. 2.8, 9 This is as necessary an act of obedience, as Prayer is an act of worship. Sisera's Mother was exceeding eager, that her Son should return with a Prey of divers colours; for it is thrice repeated, Judg. 5.30. which indeed was more becoming an Heathen General, than a serious Christian. One would think, that such gay Feathers should be little coveted, by them that would not be counted by God (like his heritage of old, Jerem. 12.9.) as a speckled Bird. (3.) By the variety and abundance. Five changes of Raiment were thought a very liberal Portion for Benjamin, a peculiar Favourite, when Joseph made himself known to his brethren, and the rest had not so much, Gen. 45.22. Chests of rich Apparel were the Merchandize of Tyre, Ezek. 27.24. But when vast Wardrches are the possession of single person, that they may daily come forth in a new Dress, it betrays an Haughtiness not to be excus'd.
2. It consists in mens valuing of themselves upon this score: As if what they borrow from the backs or bowels of other creatures, could really commend them, or add any thing to them. It is the absurdest folly to suppose it; for while we were in honour, and retain'd our integrity, we neither had, nor needed any covering; and after that, when God made coats of skins for our first parents to clothe them with, Gen. 3.21. the World was in a less depraved condition than now, in the judgment of Christ himself, Solomon in all his glory, was not arayed like the Lillies of the field, Matth. 6.29. Nature bestows richer Garments upon many things, than Art can upon us, Besides, unless the Soul be as well furnisht and adorn'd within, these things are but like noble Trappings on the Asses Back, which serve to render the silly Beast ridiculous. And yet notwithstanding the absurdity, it is too common for men to magnifie themselves, and swell in their own imaginations, meerly because their outsides are finer clad than other mens.
3. It consists in the contemning of those that are below them, and fall much short of them in this respect. The poor man in vile raiment is bidden to sit under their footstool, James 2.3. or not permitted to come o near; either quite overlookt, or look't upon with scorn, and with disdain, as an object not good enough for their lofty Eye. This shews, that Pride is in full Dominion; which blinds them from considering, how precious and amiable any Member of Christ, tho in Rags must needs be to its glorious Head; how nakedness it self does not separate from his love, Rom. 8.35. God does not behold such afar off, but their foolish and ignorant despisers; he does not esteem a gallant Sinner, nor pass by a distressed Saint. God looks to him that is Poor; but the Rich and high-minded think them unworthy of their notice.
4. It consists in a nice curiosity about their Apparel, as to that which is of least signification and importance, or none at all. 'Tis Pride which is the spring and root of this: Particularly, (1.) When bare ornament is preferr'd to real service; and so a lesser end made to exclude a greater. The Rich Man's fine Linnen is not so useful for warmth, and yet Pride will hardly consult that in the coldest season; but Life must rather be hazarded, than Fancy be denied. (2.) When every Fashionable Punctilio is judg'd a necessary ornament. It was a singular advantage to the Israelites in the Wilderness, that their raiment waxed not old upon them for forty years, Deut. 8.4. But how uneasie would it have been to many, unless it had undergone above twice that number of alterations in such a compass, that even the making of it so often new, might have been enough to wear it out; (3.) When too great a part of our time and care is taken up about such trifling matters, The Proud are much more accurate is their Dress, than in their Devotion; very exact as to their Habit, very loose in the business of Religion. That which requires most thoughts and pains, is put off with fewest; and that which deserves the fewest, hath the most. This fault is never committed, where Pride is not in power; for 'tis that which makes men extreamly solicitous, where they should be indifferent.
2. Wherein this Luxury consists. 1. Tho it do not consist in the keeping of a full Table, yet it does in the loading of it with constant superfluities. The Plundering of Three Elements at once, Earth, Air and Water, is all little enough to supply an Epicure's ordinary Meal; and yet he must be a very large Interpreter, who should reckon all this to be included in that Petition which Christ hath taught us, for daily bread. Now it seems very questionable, whether we may allow our selves to make a Trade of consuming, and devouring, what we are not allow'd to pray for; if we should ask amiss, in craving so much from God, is it not amiss to commit such havock among the good things of God, without asking? The Scripture speaks indeed of necessary food, Job 23.12. Nay, it goes further, to food convenient, Prov. 30.8. but to transgress all the bounds and measures both of necessity and convenience, by a setled custom of profuseness, is what God condemns.
2. In a contriv'd indulging of their own appetites. Plain and wholesome food will not satisfie, as the lusting Israelites heretofore complain'd, that there was nothing but Manna before their Eyes, Numb. 11.6. Men labour to provoke and enflame a desire, which they ought rather to curb, and study the whetting of their stomachs, when the Holy Ghost calls them to put a knife to their throats, Prov. 23.2. I readily grant, that Nature may sometimes need to be assisted in this case, when persons are under bodily infirmities; as languishing Isaac spake for savoury meat, Gen. 27.4. but commonly, they that are strong and vigorous, require a Bridle, rather than a Spur; and except they count rioting a pleasure, they will not invent means to excite them to it.
3. In feeding without fear, Jude 12. as if the Mouth were to take in all that it can, or that we were not under the limitation and confinement of any Law, but our own Will The Throat of a greedy Glutton, may be truly stiled an open Spulcher, as well as that of the bloud-thirsty; it destroys multitudes of things more useful than himself, and many lives must be taken away, before that Grave will say, it hath enough. Thus the Liberty which God hath given us in the enjoyment of his creatures, is turn'd into licentiousness; Men are not only free, but wanton, and nourish their hearts, as in a day of slaughter, James 5.5. eating and drinking is made the very scope and design of living, and any degree of abstinence is a kind of death.
4. In endeavouring to debauch those that converse with them. The Spirit of Intemperance generally works this way, and the instances of its working are very various. Besides, the rude and barbarous practice of constraining their Guests, which obtains among some Lordly Brutes; the unreasonable importunity, which is lookt upon as a piece of friendship and courteous entertainment, (but indeed is not so) leads many into excess, that would otherwise forbear it. How often are persons enticed and persuaded to burden themselves with more than is meet, at the rich Man's Table! How are their Stated Meals inordinately lengthned out to this very purpose! And it may be, some of the best and most inviting Provisions kept till last, that when Men have sufficiently eaten, they may have a bait before them, not easie to be resisted! This is the Plague of Luxury, which the Master of the Pest-house does not strive to cure, but makes it his business to propagate among his beastly companions.
Secondly, How are worldly riches abused by these sins? In general, they are lavish'd out and perverted to other Ends, than which they are given for. Providence affords them in order to the doing of good, but Pride and Luxury turns them into instruments of evil, and the fewel of unlawful lust. This will appear more fully, if we consider these three particulars.
1. Riches are given to glorifie God with. We are to honour the Lord with our Substance, Prov. 3.9. but this is an abusing of them to his open dishonour and a laying of them out to serve and gratifie the Devil. It is an employing of the Creatures of God against him, and a polluting of his Name with those very blessings which are as so many arguments and means to shew forth his praise. A plentiful Estate is an extraordinary Talent, which ought to be Traded with for the advancement of Christ's Interest in the World; but where these chargeable and expensive Vices prevail, this is not regarded. Men of this sort, express no concern for the Gospel; that may starve, while we glutted. Lust is insatiable, and snatches all; but that which cost them nothing, shall be offer'd to God.
2. Riches are given for the helping and relieving of our needy Brethren. Thou shalt open thy hand wide to thy poor brother, Deut. 15.11. As 'tis the Character of the vertuous Woman, that her Houshold are clothed with Scarlet; so she stretcheth out her hand to the poor, Prov. 31.20, 21. and indeed the grace of liberal distribution to the necessities of others, is a greater and more blessed gift than any we can bestow, 2 Cor. 9.14, 15, But this Grace is banisht, and all the streams of Charity cut off, where the two sins in the Text are found predominant. Sodom's Pride and fulness of Bread was joined with this, that she strengthned not the hand of the poor and needy, Ezek. 16 43. while their own Eyes stand out with fatness, they make no care to refresh the bowels of the miserable.
3. Riches are given for a comfort and advantage to our selves, but the Proud and Luxurious cross this end, and overthrow it, both as to Body and Soul. 1. The rich man by his Luxury especially, sins against his own body. Eating for health, is a duty, Acts 27.34. and the cheapest diet, and the fewest Dishes, do (for the most part) serve this purpose best. The foundations of manifold distempers are laid in the contrary sins. Where famine at any time hath killed its hundreds, Excess hath slain its Thousands. Strength is impair'd, and Life shortned, by riotous living. 2. 'Tis a Sin against our own Soul. 'Tis true, that every sin is so, Num. 16.38. but this is so peculiarly. The heart is overcharged with it, Luke 21.34. the mind is stupified and besotted, and disabled for the due exercise of its reasonable faculties; the Man is unfitted to perform the proper acts and operations of humane life; as Nabal became like a stone, even when the Wine was gone out of him, 1 Sam. 25.37. Men that will not be estranged from their lusts, quench the light of their understandings; by pampering the body, they Feed a Bird which pecks out their eyes.
Thirdly, Whence is it, that worldly men are so incident to these sins? 3 Causes may be assigned.
1. Natural Propension to flesh-pleasing. Carnal minds are delighted with carnal objects. Men that are under the influence of sence, as their governing Principle, and that walk by no other Rule, are easily carried away to acts of sensuality. Unmortified flesh is a most unruly evil, and (like Adonijah) it usurps the Kingdom, till Grace comes and dispossesses it; it will be provided for, and have its lusts fulfilled, whatever is said the against it. Therefore 'tis observable, that the stubborn and rebellious Son, who would not obey his parents voice, is described as a Glutton and a Drunkard, Deut. 21.20. Reigning Carnality stifles the impression of all spiritual things.
2. The concurrence of suitable temptations. As they that will be rich, fall into temptation and a snare, 1 Tim. 6.9. so they that are rich, have their temptations and snares also. Such as are superiour to others in Wealth and worldly Greatness, are tempted to lift up themselves above them, to answer roughly, when the poor useth intreaties, Prov. 18.23. How insolently did Adonibezek treat his Royal Prisoners and Captives, when he had got the Ascendent! Threescore and Ten Kings gathered their Meat under his Table, by his own confession, Judg. 1.7. This makes the caution so needful, that the Rich Man should not glory in his riches, Jer. 9.23. Having the command of more than Heart could wish, they think they may dispose and use it as they please; they presume that they may do what they will with their own, and because they are not accountable to Men beneath them, they forget that they have received this trust from God above them.
3. A slothful unactive life. Idleness is a sit Soil for such sins to grow and thrive in. If rich Men did but employ themselves, so as they might and should, in things truly worthy and becoming, the Devil and inbred Corruption would have much fewer advantages against them. Industry and Diligence would be helpful to them in the avoiding of many a snare; but because they set themselves no better task, the works of the flesh, fill up their Lives. If they gave themselves to Reading, Meditation, Prayer, &c. which they have great opportunities for, they would be less busied in the baser Drudgery of taking thought what they shall eat, and drink, and wherewith they shall be clothed.
Fourthly, The ƲSE.
1. Information. In two things. 1. Covetousness and Oppression (it seems) are not the Rich Man's only crimes. These are very common and frequent; but he that escapeth these, may nevertheless perish in his iniquity; I mean, in other iniquities which his condition of Life does peculiarly expose to. The way to Heaven is but one; the road to Hell is brancht out into a multitude of paths, and he that treads in any of them, will infallibly go down thither. The foolish Prodigal, who throws away his Treasure, hath little ground to bless himself, that he is not as other Men, who hoard it up. 2. The abundance of this World, does rather increase than lessen the difficulties of Salvation, Matth. 19.23. Rich Men have those sins to be saved from, which their poorer Neighbours are not so liable to be infected with. Their Tables are more dangerous snares; and their Morsels, tho sweeter now, will be most probably, and are most usually, bitterer in the latter end. They pay very dear for these pleasant things, when the final reckoning comes. Tho Christ made his Grave with the rich in his death, 'tis comparatively rare, for them to find a place with him in Heaven.
2. Exhortation. In two things likewise. 1. Let them that have riches, be sure to watch against these Corruptions, and deny these Lusts. Forbear walking in so vain a shew; seek more to be arayed in that fine Linen, whereby the Holy Ghost sets forth the righteousness of Saints, Revel. 19.8. Consider the calamitous state of the Church of God at this day, with which the unseemly coverings of this day do not agree. When it went ill with the Jews, Esther sent raiment to clothe Mordecai with, and take away his Sackcloth from him, but he refus'd it, Esth. 4.4. Hearken a little to the complainings in our Streets, and do not contradict your own. Reflect upon the changes which have been made by Providence heretofore, Lament. 4, 5. Look forward upon the Judgments that threaten us, particularly that of National Poverty; which, where it comes, it terrible as an armed man. Or, if such a Scourge, by unexpected methods of Goodness should be kept off, yet remember what a different Dress you will put on, when you are to be laid in the dust; and how dreadful it will be, for death to come with a message from God, and hurry your naked Soul before his Bar. Remember, that this body, which is now so delicately fed, is to be a feast for Worms, and that rottenness and corruption will soon deface it. Yea, in Old Age, the sound of the grinding is low, Eccl. 12.4. and the tastes and relishes of food are lost, 2 Sam. 19.35. or sickness and weakness, before that comes, will make you abhor and loath the very dainties, which you are now so eager after, Job 33.20. Ps. 107.18. 2. Let none of us be very desirous of entring into the Rich Man's temptations, by coveting his Lot. The circumstances of such persons (take them all together) are not really so much to be envied, as is commonly imagined. Things that feed corruption, and subject us to vanity, would not mightily encourage our choice of them, if we had a due zeal for the safety and welfare of our souls. Having food and raiment (tho of a meaner kind) let us be content and chearful, 1 Tim. 6.8. There are some favours which God forbears the dispersing of for our greater benefit, and the prevention of our ruine. As Exod. 33.3. I will not go up in the midst of thee, lest I consume thee in the way. So the plenty, which is afforded to some others, may be withheld from us in Mercy, that we may not be defiled and undone by it.