Discourses Upon the Rich Man and Lazarus, Collection of sermons · Sermon 2
SERMON II.
Luke xvi.xx, xxi.
20. And there was a certain Beggar; named Lazarus, who was laid at his Gate, full of Sores.
21. And desiring to be fed with the Crumbs which fell from the Rich Man's Table: Moreover, the Dogs came and licked his Sores.
THE Character of the Rich Man being dispatcht in the opening of the preceeding Verse, I come now to the Account which is given of the Poor Man in these words, [And there was a certain Beggar, &c.] In which Description we may take notice of these Five things. 1. His Title or Denomination; [named Lazarus.] We read of this as the proper Name to one that was our Lord's Friend, whom he would not recover from sickness, but raised from the Grave, John 11. But here we are to understand it as a common name given to indigent and needy persons, and the signification of it, which is, God help me, makes it very suitable to all such. 2. The Place which he usually possess'd; [who was laid at his (i. e. the rich man's) Grace.] While the rich man himself was defended under his roof from the injuries and inconveniencies of every season, fed to the full, and warm enough within, this poor Beggar was Miserably exposed without, pincht with cold, as well as hunger, at the Door. 3. The ill state of his body: [full of Sores] like Job, sitting down among the ashes, when Satan by God's permission had Smitten him with boils from Head to Foot, Job 2.7, 8. These were not pretended Ulcers, nor wilfully made, nor purposey kept uncur'd, (as the Artifice of some wretched creatures is to move and stir up pity) but real painful Sores, which it pleased God to visit him with, and add to his affliction by. 4. The request which his necessity put him upon: [and desiring to be fed with the crumbs wdich fell from the Rich man's Table.] His request was Modest, like that of the Woman of Canaan, who did not ask for Childrens Bread, but pleaded for Crumbs. Mat. 15.27. The very Refuse of the Rich Man's Food, which he might be willing to cast away, this Lazarus begs to have bestowed upon him. But we have no intimation here of the rich man's answering this request, or fulfilling this desire: the Beggar lay at the door, as the impotent man at the Pool, in Expectation, but it seems to be vain and fruitless; like the poor Prodigal, who would fain have filled his belly with the husks, but no man gave unto him, Luke 15.16. so here, he sought for crumbs, but by the silence of the Scripture, one might guess, that they were denied him; not only the Gates of the rich man's house, but his bowels of compassion were shut up against him. 5. The kindness shewn to him by the Brutes themselves. [Moreover the dogs came, and licked his Sores.] They upbraided the rich man, and might have taught him by their own Example more mercy and tenderness, than he practised; they did what they could to heal the Beggar, whom he would do nothing to keep alive. It is remarkable, that those very creatures, which have a devouring fierceness in their natures, and have discover'd it against God's enemies, have shewn a friendship to God's children. The Lord and said, that the dogs should eat Jezebel, 1 Kings 21.23. And this was accomplished so far, that when they went to bury her, they found no more of her, than the Scull, and feet, and palms of her hands, 2 Kings 9.35. and yet this very Sort of creatures perform'd a kind office to the Beggar in the Text. So 'tis threatned, that the Ravens shall pick out the eyes of Disobedient Children; Prov. 30.17. but these were the Caterers that fed Elijah, and brought bread and flesh to him twice a day, 1 Kings 17.6. The Lions did no manner of hurt to Daniel, when he was cast into the Den, but immediately broke the bones of his Accusers assoon as he was taken up, and they succeeded in his place, Dan. 6.23, 24.
Obs. A poor and mean condition is the frequent lot of God's greatest favourites, while they are here in this World. Not that it is always, but often so: Poverty and Grace are not convertible terms; Every Saint is not a Lazarus, nor every Lazarus a Saint. The multitudes which annoy the doors of our Assemblies, but concern not themselves in any acts of worship there, are a plain Example to the contrary. However, Poverty and Grace are many times in conjunction; and tho they may be found asunder, yet it is no rare or uncommon thing to see them go together. Here
First, Shew what difference there is between the Poverty of God's Favourites and other persons.
Secondly, How it appears, that they who are exercis'd with Poverty, may notwithstanding be God's Favourites.
Thirdly, Why such persons are so exercis'd.
Fourthly. Use.
First, What difference there is, between the poverty of God's favourites and other persons. In general, to the one it is an affliction, to the other a judgment; to one a Rod, to the other a Scorpion; to one an infirmity, to the other a plague; to one a tolerable infelicity, to the other a grievous curse. But more particularly, there is a distinction in the causes and effects of each.
1. As to the causes from whence this Poverty proceeds, they are very different, the one from the other. 1. The Poverty of God's favourites is usually brought upon them by the meer hand of Providence: 'tis a temptation, which God leads them into: but the poverty of others, is for the most part, by their own procurement, and the natural, as well as paenal consequent of their own folly and sin. As to some, 'tis especially true, that the Lord maketh poor, 1 Sam. 2.7. and they may be called, by way of appropriation, and in the most restrained sence, His poor, Psa. 74.19. for Gods poor are they, whom he places in such a condition from the first, or reduces to it asterwards; but there are also the Devils poor, who owe their poverty to him and themselves, suffering as Evil doers, and Martyrs for their own wickedness. Several sins might be mentioned, which commonly bring men into these Circumstances, which they that are belov'd of God, do in the main (at least) keep clear from, but which others are oftentimes predominantly guilty of. As (1.) Slothfulness. This is an Empoverishing sin, and Cloths many an one with Rags, which can not with comfort be reflected on, Iro. 20.4. the sluggard will not plow by reason of the cold, therefore shall he beg in harvest and have nothing. When the prudent labours of honest Diligence in some lawful Calling are providentially Defeated, 'tis perfectly another Case, and we may have Peace and Satisfaction, when it is so. God hath no where promised, that any shall be supported and maintain'd with the Bread of Idleness; but the Command extends to all, that with quietness they Work, and eat their own Bread, 2 Thess. 3.12. As if it were not strictly their own, unless earned by their own Industry, when they are capable of it. 'Tis possible, that Bread may not be always to the Wise, Eccl. 9.11. but the Fool, that foldeth his hands together, can look to be fed with nothing but his own Flesh, c. 4.5. (2.) Prodigality. Multitudes are ruin'd and undone by their own Excesses. Other Sins may be like a secret Worm at the Root of flourishing Estates, which insensibly consumes them, but this is like a wild Beast which openly devours them. The Drunkard and the Glutton shall come to Poverty, Prov. 23.21. Thus he in the Parable wasted his Substance, Luke 15.13. They that have Bread enough and to spare, are brought many times to a Morsel of Dread by their intemperate Abuse; they live extravagantly in Pleasure for a while, till they have not left themselves wherewith to live at all. This puts a dreadful sting into Poverty, when it comes; which is not to be prevented, but by Sobriety and Moderation in the management of what God gives us to possess and enjoy. (3.) The keeping of ill and useless Company. He that followeth after vain Persons, shall have Poverty enough, Prov. 28.19. A mispence of Time among those whose Conversation is utterly unprofitable, whom we can neither do any good to, nor receive any from, leads first to a neglect, and so to the Destruction, even of our secular Affairs. He that is a Companion of Fools, does generally smart for it in this World; but he that is wise to Salvation, will also learn this Wisdom, of avoiding all such Men, how charming soever they may be by a little empty Wit and Drollery. (4.) The coveting and pursuing of unrighteous Gains. Treasures of wickedness (i. e. Treasures gotten by such means) are like Treasures of Snow, which dissolve and melt away. Fraud and Violence tend to corrupt the Estates, which they help to generate; as Rust and Canker in the Mettals which are hastily heap'd up. No Riches so deceitful to those that have, and hope to hold them, as they that are deceitfully acquir'd; he that hath swallow'd them down, shall vomit them up again. As Eliphaz says of the Oppressor, that he wandereth abroad for Bread, crying, where is it? Job 15.23. 2. The Poverty of God's Favorites is oftentimes for the Gospel's sake; occasioned by their zealous and stedfast Profession and Practice of Religion; but the Poverty of others does seldom happen on any such account. Persecution impoverishes many a Saint; they that have Houses and Lands, are very often driven to forsake them, if they will faithfully adhaere to Christ, Mat. 19.29. Thus the Converted Hebrews took joyfully the spoiling of their Goods, Heb. 10.34. What they had, they were content to lose, in the assured Expectation of a rich and glorious Recompence hereafter. To be thus Poor, is to put out our Riches to the best usury; the laying of them down in the cause of God, turns to infinitely more Advantage, than what we can make any other way. But few of the Children of this World will submit to this, when they can escape it; they have not Love enough to God and Religion, to bereave themselves of what they esteem so highly, for their sakes.
2. As to the Effects proceeding from this Poverty, they differ as much. 1. Poverty quickens the Friends of God to Repentance for former Sins, but it throws others into new Sins. As the Prodigial's coming to want, was that which made way for his coming to himself; so extream necessity hath been a sanctified means of bringing past evils to penitent remembrance. A Child of God, when his Father appears as an Adversary against him, tho' but in his worldly Concerns, will be apt to enquire, Why is it thus? But other Persons, instead of doing so, are ready to provoke God yet more, by fresh Crimes, and increased Guilt. Agur hath given an hint of what is too common in this Case, Prov. 30.9. Lest I be Poor and steal, did take the name of my God in vain. When any breaches are made upon their Estates, they frequently seek to repair them by unlawful Methods and wicked Courses. 2. Poverty makes the Heirs of Heaven more earnestly sollicitous about the true Riches; but it puts worldly Men upon more furious Prosecutions of worldly Wealth: Being deprived of it, they are greedieer after it, and when God throws down their Babels, they are mad to build them again. A temporal loss is a Spur to a Believer to look out after a better and more enduring Substance; but other Men, notwithstanding such rebukes, are for laying up Treasures on Earth, and pating after this Dust still. Poverty does not deter the Men of the Earth from their attempts and labours to be Rich; tho' the stream of Providence run ever so contrary to them, they are restless in their striving against it; but holy Souls will alter their course, and contend more for the good Part which cannot be taken from them; and if God out them short as to this World, it makes them provide with so much greater Care and Industry for the next.
Secondly, How does it appear, that they who are exercis'd with Poverty, may notwithstanding be God's favourites? There are various undeniable Evidences of it. As
1. Jesus Christ himself, the Son of God's Love, honour'd this Condition by being in it. Tho' he was Rich, yet for our sakes, he became Poor, 2 Cor. 8.9. Tho' he was in the Bosom of the Father with respect to his Deity, yet in his incarnate State; with Reference to his Manhood, he had not where to lay his Head, Mat. 8.20. Tho' he were the Heir of all things, the Lord of both Worlds, The most High Possessor of Heaven and Earth, whose Riches are unsearchable and his Treasures inexhaustible, who causes them that love him to inherit Substance, (Prov. 8.21.) yet in the Days of his Flesh, there were many that ministred of their Substance to him, Luke 8.3. his Parents were Poor, his Virgin-Mother in a low Estate, Luke 1.48. and he humbled himself to be in the like Circumstances.
2. The Scripture represents such as the Objects of God's peculiar electing Love, James 2.5. Hath not God chosen the Poor of this World? Not them only, but them more usually than others of a superior Degree. As the Tribe of Levi, who had no Inheritance among their Brethren, the Israelites, were brought nearest to God, and set apart for his Service; so they whom God hath design'd for the Enjoyment of himself, as their Portion for ever, are mostly destitute of any considerable outward Portion here. He is so far from regarding the Rich more than the Poor, that if we examine the course of his Dealings, we shall find the contrary to be rather true. He chuses those, whom Men are most apt to reject; the Vessels of his Mercy are seldom finely painted, but made of homely Clay.
3. God hath often singled out the meanest Persons, for the most honourable Employments. As in the natural Body, he hath given more abundant Honour to those parts which lacked, 1 Cor. 12.24. So in the mystical Body, he hath made the chiefest use of those Members, which have had the least of external Dignity. It was Gideon's Objection against himself, but God overrul'd it. Wherewith shall I save Israel? behold my Family is poor in Manasseh, and I am the least in my Father's House, Judg. 6.15. and therefore his success is set forth by a Gake of Barley Bread (not of costly Flower) overturning the Tents of Midian, c. 7.13. The Apostles, for poor Fishermen, were made Fishers of Men, and so the glorious Gospel was not only preached to the Poor, but by them. They that made many Rich, were Poor themselves, 2 Cor. 6.10.
4. The Grace of Sanctification hath been bestowed most eminently, where the Gifts of Providence have been most sparingly. Blessed be your Poor (says Christ to his Disciples) for yours is the Kingdom of God, Luke 6.20. tho they had little without them, they had a Kingdom within them; they were empty of worldly things, but filled with the Spirit, and his precious Fruits of Righteousness. So it was written to the Church in Smirna. Rev. 2.9. I know thy Works and Tribulation, and Poverty; but thou art Rich. There is a seeming Contradiction in the Words, but really a great agreement; 'tis no strange thing for Persons to be Poor and Rich in divers respects at the same time; Poor as to the things which concern their temporal Condition, Rich as to the things which accompany Eternal Salvation. The Soul hath been nobly furnisht, when the Body hath been supplied as meanly.
Thirdly, Why are God's Favourites at any time so exercised, as to have Poverty for their Lot? Ans.
1. To signalize Gods own Providence in their present supports, and sometimes in their future Prosperity. (1.) In their present supports. Providential care is most seen in the maintaining of those, that have the least visible means of their own subsistence; as when God suffered the Israelites to hunger, and the fed them with Manna, Deut. 8.3. 'Tis marvellous, how many live, that have little, but the special vouchsafements of Divine Bounty to live upon: This tends to magnifie God, as to his power and mercy; I am poor and needy (says David) yet the Lord thinketh upon me, Psal. 40.17. q. d. therefore, tho poor, I do not perish. (2.) Sometimes Providence is signalized in their future prosperity. After they have been in straits, they are strangely blest with fulness again. He raiseth up the poor out of the dust, and lifteth the beggar from the dunghil, to set them among Princes, &c. 1 Sam. 2.8. Thus God dealt with Job (tho poor to a Proverb) turning his captivity, and giving him twice as much as he had before, Job 42.10.
2. To prove and excite the charity of the rich. On this account God told the Jews, that the poor should never cease out of their land, Deut. 15.11. and our Lord says, The poor you have always with you, John 12.8. In Heaven, this sort of charity will fail, for want of objects; but as long as the World stands, there will be a constant succession of objects, and (we may therefore fear) too often a want of charity it self. If God had equally distributed the good things of this World, there would have been no room nor opportunity for any such beneficence; so that the Wisdom of God hath ordered an unequal distribution; to some it is redundant, and to others defective, that they who have more than they need, may give to those who have not enough.
3. To convince the World, that our happiness is not to be expected here; that our life consisteth not in abundance of earthly possessions, Luke 12.15. for then undoubtedly the Saints of God would be priviledged with such a measure of them, more than other men, because they are dearest unto God, and must needs be supposed to have the best provision made for them. This Dispensation plainly teaches us, that the hopes of reasonable creatures, cann't be in the present state, in which they who are the first fruits of God's creatures, whom he values most, are the most miserable, 1 Cor. 15.19. Is it likely (can any one think) that such, above all others, should hunger and thirst, be naked and destitute, wander about, and have no certain dwelling place, if the love of God were to be known by outward prosperity, or our blessedness depended on it?
4. To render the Graces of believers the more illustrious, for the shaming of the Devil, and all their reproachful accusers. This was the very main design of God, in stripping of holy Job so bare as he did, and destroying him on every side; that Satan and his censorious friends might be found liars, and that he might be a famous Example of suffering affliction to following Ages. There are severall Graces which shine out very remarkably in such a season. As (1.) Their Faith is seen by trusting in God, when they have not uncertain riches to trust to; the poor committeth himself to thee, Psal. 10.14. (2.) Their Patience, in a submissive bearing of those burdens, which throw others into raging discontent. (3.) Their Humility; for 'tis the lowliness of their minds, which reconciles them to the lowness of their condition. (4.) Their deadness to the World; for it shews a mortified frame, and an heavenly contempt of earthly things, when we have attained, with Paul, to take pleasure in necessities, 2 Cor. 12.10.
Fourthly, The ƲSE.
1. Information. We may learn hence, That (1.) Poverty in it self, separated from guilt, is not really, any scandal or disgrace. There is no Infamy in living upon Alms, when Providence constrains to it. And therefore the Ʋnjust Steward spake the pride of his heart, v. 3. of this Chapter, I cannot dig, to beg I am ashamed. The despising of the poor, is indeed, a despising of God, Whoso mocketh the poor, reproacheth his maker, Prov. 17.5. the maker of the poor as well as his own maker, c. 22.2. No part of the workmanship of Providence is contemptible. (2.) Temporal Promises must not be understood too strictly. It is said, Psal. 34.10. That they who seek the Lord shall not want any good thing; now, if they either have what they might desire, or are satisfied without it, this is true. So David says, that he had not seen the righteous forsaken, nor his seed begging bread, Psal. 37.25. Whereas he himself beg'd his bread, 1 Sam. 21.3. and when hunted by Saul, was forced to spend a great deal of his time in a Genteeler kind of Beggery, (as one fitly calls it) but yet take his words all together, he was not forsaken all this while, nor did he seek his bread out of desolate places, as Psal. 109.10.
2. Exhortation. 1. Let them that are of low degree, rejoice in their spiritual exaltation, James 1.9. 'Tis matter of Glory, when that which is defective in common blessings, is made up in the choicest favours. Besides, your fragments are truly sweeter than other mens whole Dishes; there is more of the goodness of God to be tasted in your Water than in their Wine; and when you have least, you are suffered to lack nothing; as the Disciples acknowledged, Luke 22.35. Therefore you have sufficient ground of chearfulness and triumph.
2. Let them that have any overflowings of this World, distribute to the necessities of Saints, Rom. 12.13. (1.) Distribute; This is making to your selves friends of the Mammon of unrighteousness, v. 9. of this Chap. that while your own loins are warmed, other mens may bless you too, Job 31.20. (2.) Let it be to the necessitous; not where there is no need of receiving, but rather ability of communicating. Remember Prov. 22.16. He that giveth to the Rich, as well as he that oppresseth the Poor, shall surely come to want. (3.) To Saints; no Objects so fit and deserving as they. Their acquiescence in their Condition is a Motive to your Liberality, not an Excuse for your withholding of it. See Phil. 4.13, 14. Religious Poor, are generally the least confident and clamorous, when their wants cry loudest, and therefore worthy of the largest share in our freest bounty.