Discourses Upon the Rich Man and Lazarus, Collection of sermons · Sermon 3
SERMON III.
Luke xvi.xxii.
22. And it came to pass, that the Beggar dyed, and was carried by the Angels into Abraham's Bosom —
THE Three foregoing Verses have furnisht us with a Representation of the different States of the Rich and Poor Man in this World; we must now begin to consider how differently also they are dispos'd of, and dealt with in the World to come. And to follow the Crder in the Text, the Happiness of the Poor Man in the next Life is to be spoken to, before the Misery of the Rich; for the Goodness of God is to be taken notice of here, in taking away the Beggar first, from the Evils which he underwent, while the Life of the Rich Man was somewhat further prolong'd as a space and Season of Repentance, tho he improv'd it not to any such end. It is very common for God to remove his afflicted Saints sooner out of the World, than prosperous Sinners; and we may very well interpret it as an act of Mercy to both; for this makes God more quick in snatching good Men out of their Sufferings, and more slow to out off bad Men in their wickedness. But in this part of the verse, which concerns Lazarus only (whom the present Discourse is to be confined to) there are two things which chiefly occurr; his Death, and his Translation. 1. His Death. [And it came to pass, that the Beggar dyed] this is a debt, which the Poor are as much in a Capacity, and under a necessity, of paying as the Rich; how indigent soever they be, they are not insolvent in this Case, and therefore they are not exempted, nor would such an Exemption be their Priviledge; they must be obedient unto Death, and 'tis their happiness, that they are so. It is not said, where the Beggar dyed, nor is it at all material or significant; whether he dyed at the Rich Man's Gate, in the open Air, or any other Place. The issues of Death are the same, whatever these little circumstances of Dying be; to expire upon a soft and stately Bed, or upon the bare and naked Ground, doth neither promote nor hinder the Felicity of the Person. 2. His Translation, which is here ascribed to the whole Man, tho indeed it concerned only one part of him, viz. his Soul; for that was carried by Angels, &c. not his Body. The principal Part is stiled the Man; what Matthew calsl a Man's Soul, c. 16.26. that Luke calls himself, c. 9.25. What the Soul does or enjoyes, is mention'd as a personal act, or a personal Fruition. Lazarus his Soul was carried, and therefore he is said to be carried, &c. But here are two things to be further open'd; the Instruments by which, and the place to which, he was Translated. 1. The Instruments by which he was Translated. [And was carried by the Angels] not by a single Angel, but by more than one; for they are all ministring Spirits, Heb. 1.14. God is pleased in this Case (as well as in several others) to make use of the Ministry of his Holy Angels; so the Purial of Moses is probably suppos'd to be by their Hands, and yet. 'tis said, that the Lord buried him, Deut. 34.6. In the service of the Temple under the Old Testament, we often read of the Porters and Singers together, tho the Offices were very distinct; here the blessed Angels perform both those Functions, of singing God's Praise in Heaven, and of carrying separated Souls to it. When our earthly Houses fail, 'tis their work to receive us to Everlasting Habitations. 2. The Place to which he was Translated [into Abraham's Bosom] the Papists give a strange account of this; they make it a Limbus Patrum, a place for those Saints that dyed before Christ's time, upon the very Edge and Border of Hell, where they were kept (as they would have us believe) till Christ open'd the Kingdom of Heaven by his Death. But we are not to follow such foolish Fables; Abraham's Bosom is the same with Paradise, and the third Heaven, where they always behold the Face of God; and there are some probable Reasons of it's being so express't. It is set forth by a Bosom. duplicate page duplicate page 1. Because that is a Place of ease and rest, and sois Heaven. 2. It notes extraordinary Favour and Affection to those that lye in it; as Jesus Christ, a beloved Son, is said to be in the Fathers Bosom, John 1.18. So they that are in Heaven, are the Objects of the highest Love, and under the highest Exercises of it. 3. The happiness of Heaven is often described by a Feast; where they were wont to lean upon the Breast of him whom they sat next to; as John on the Bosom of Christ, John 13.23. and the like Allusion may be intended here. Again it is set forth more particularly by the Bosom of Abraham. 1. Because Abraham was a very hospitable Person, while on Earth, and remark't for entertaining Strangers; and therefore as the Father of them that do Believe, might be judg'd very ready to welcome his Children and followers in Heaven. 2. Because New Testament Believers are Heirs of the same Salvation, and partakers of the same Glory with those under the Old Testament. Abraham that liv'd so many hundreds of Years before, and this Lazarus of a much later Date, lodge together. 3. Because the Gentiles are counted to the Lord as Abraham's Seed; therefore many shall come from the East and West, and sit down with him in the Kingdom of God, Mat. 8.11. It is noted by the Learned Dr. Lightfoot, that Lazar, is the Contraction of Eleazar (or Eliezer) who was Abraham's Servant of Damascus a Gentile; not suffer'd to be his Heir on Earth, but lying in his Bosom in Heaven. 4. To shew that all worldly Respects and Distinctions are utterly abolish't and laid aside in the Life to come. God fills his House above with the Poor and Maimed, not only out of the Streets and Lanes, but from the High-ways and Hedges, Luke 14.21, 23. And these are mingled with the wealthiest Saints that ever were, and are advanc't in Glory as much as they. The greatest Prince and meanest Subject will be equal there. Rich Abraham does not disdain to embrace a needy Lazarus.
Obs. Holy Souls, and among the rest, the Godly Poor, are instantly after Death, convey'd by Angels to their Place of Blessedness. Here
First, Shew, that there is such a Place of Blessedness for Holy Souls.
Secondly, How it appears that they go instantly to it after Death.
Thirdly, What kind of Conveyance they have from the Holy Angels.
Fourthly, Why it is order'd so.
Fifthly, The Use.
First, That there is such a Place of Future Blessedness design'd and reserv'd for Holy Souls; for them in general, and the Godly Poor in Particular.
1. The present Severities of Providence which are often exercis'd towards the best Men, are a certain Evidence of their intended Blessedness in another Life; Because it fares so ill with them now, we may conclude that it shall be well with them hereafter. We are sure, that such troubles would not befal them here, if there were not an infinite recompence to bemade for them at last. Multitudes of Saints have so little ease or quiet in this World, that from thence we cannot but Argue, there is a Rest which remains for them in the next. To you who are troubled, rest with us, 2 Thess. 1.7. The Scripture mentions this, as the great support and comfort of Suffering Believers, that their sowing in Tears below, shall be rewarded with reaping in Joy above; that there is a Glory to be revealed, wherewith none of these Calamities are to be compared.
2. The Anticipations and Fore-tasts of this Blessedness prove it to those for whom it is design'd. The Promise of it is perform'd to them in Part already, and therefore it can be no Delusion. They have so much Experience, as to convince them, that their Hope will not make them ashamed. They have some present feeling of the Powers of the World of come; some sweet and satisfactory Beginnings of Eternal Life. They need not say, Who shall ascend for us into Heaven? For Heaven is brought down into their Hearts in a very comfortable Measure. There is but a gradual Difference between their Joy in the Holy Ghost, Rom. 14.17. And the Joy of their Lord, Mat. 25.21. One is a Pledge and forerunner of the other; their Happiness in Possession, assures their Happiness in Expectation.
3. The Nature of the Soul it self, shews that it was made to live for ever. It is of such a spiritual Substance distinct from this meterial Body, as intimates its intended survival of the Body, after 'tis separated from it. There are not two things more different and distant in their Natures one from the other (except God and the Creature) than the Soul and the Body, the Dust and the Spirit, as Solomon calls them, Eccl. 12.7. and therefore the issues of Death are not alike to both; the Dust returns to the ground, the Spirit to God. While these two are united, the Soul performs many Acts and Operations, without and dependance on the Body, without any assistance from it; and therefore who can think that this Soul should be destroyed with the Body? Or that it should have no Sphaere to Act or Operate in, when once the Flesh sees Corruption?
4. The utmost Persection of our Beings is not attainable in this Life; and so never will nor can be attained, unless there be a more blessed Life after this. That which is the great and Principal End of Man, is very far from being fully accomplish't upon Earth; we can neither glorfie God, nor enjoy him, but very imperfectly, while we are here; we cannot be satisfied with his Likeness, nor have his Image compleatly restored, as long as we dwell in Flesh; we cannot rise up to the Pitch of Happiness which God hath fram'd and wrought us for; but must be lookt upon as Creatures made in vain, that have lost the End of our Creation, even (in some Degree) without our own Fault. This must be suppos'd, if Eternal Life be not given to them that seek for Glory, Honour and Immortality, Rom. 2.7.
5. The Main and Chief Distinction between us and the Brutes is taken away, if there be no state of Future Blessedness; the Man that hath Understanding, as well as he that understandeth not, is like the Beasts that perish. 'Tis upon this Supposition, that Solomon discourseth; Eccl. 3.18,—21. That Men might see, that they themselves are Beasts; for one thing befals them both; as the one dyeth, so dyeth the other; so that a Man hath no preheminence above a Beast; all go to one Place, all are of the Dust, and turn to Dust again. Only here is the Difference, that the Spirit of a Man goeth upward, and the Spirit of a Beast goeth downward to the Earth. The Bodies of Men and Brutes at Death are resolv'd into the same Elements; Man's Prerogative is the Everlasting Existence of his Soul in a separate State.
6. Jesus Christ must be accounted as the greatest Impostor that ever was, if there be not a Blessedness in hope beyond the Grave for Holy Souls. That which is the highest Blasphemy to imagine concerning our Lord Christ, must be an undeniable Truth, if the Doctrine and Belief of a Life to come be indeed an Error. The Scripture says, that He is the faithful Witness, that there was no deceit nor guile found in his Mouth; but how contrary a Character must he deserve, if those expectations of a blessed State hereafter, which he so frequently encourag'd in his Followers, should be false and groundless? In my Father's House (says He) are many Mansions; if it were not so, I would have told you; I go to prepare a Place for you, John 14.2. If these things be but mistaken Fancies, he did not deal sincerely with his Disciples.
Secondly, How does it appear, that Souls go instantly after Death to this Place of Blessedness? That there is but a step as it were, betwixt the Holy departing Soul, and Eternal Glory; and assoon as we remove out of this evil World, we pass as speedily as possible, into the better World.
1. All the Opinions contrar to this, are most absurd and irrational; which are especially three. 1. The Ambihilation of the Soul, upon the Death of the Body, and afterwards new Creating of it again at the Resurrection, when the Body is reviv'd. This hath been the wild Conceit of some, for which there is not the least pretence or appearance of Reason; and where nothing is said to prove, 'tis needless to say any hing to Confute. 2. The sleeping of the Soul from the Time of our Death to the End of the World; which of the two, is a more ridiculous and foolish Notion than the other; that an active Spirit should be render'd insensible, and all it's Faculties bound up for so many Years and Ages. This is less likely then the reducing of it to meer nothing. 3. The Invention of Purgatory, as a middle Place for Souls to call at by the way, where they are detained for a longer or shorter time. This is built upon the Sand, as much as the other two; for Holy Souls are made meet for Heaven in the Moment of their leaving the Earth, are immediately capable of it, and require no further Preparations or refingings for that End.
2. We have various plain Testimonies to this Truth, throughout the Gospel; besides the close Connection in the Text between the beggar's dying, and his being carried into Abraham's Bosom, which imports, that there was no interval betwixt these two things. So the Apostle speaks of being absent from the Body, and present with the Lord, 2 Cor. 5.8. No sooner absent from the one, but present with the other. So he says, that he had a desire to depart, and to be with Christ, Phil. 1.23. If Communion with Christ were to be interrupted from the hour of our departure to the Day of Judgment, it could not be desirable to a Believer; it would be rather better to abide in the Flesh still, if we were to be kept so long out of Heaven, after we are turn'd out of the Body. Even the Dead that dye in the Lord, could not be stiled Blessed, as they are, Rev. 14.13. For Death, tho it put an End to all the Evils of this Life, would nevertheless be an heavy curse, by stripping them of all Opportunities both of Service to Christ, and Converse with him. But the most positive Text of all, is that Passage of our Lord to the Converted Thief upon the Cross; To Day shalt thou be with me in Praradise, Luke 23.43. There is no way of evading this Proof, but transposing the Comma from the Word [Thee,] (verily I say unto thee,) and putting it after those Words [To Day], and so referring those Words, [To Day] to the Time of making the Promise, not of performing it. But this is so gross a wresting and abusing of the Text, that barely to mention it, is enough to overthrow it; for what will Scripture signifie, if such a Liberty be taken in the Reading and Interpreting of it?
Thirdly, What kind of Conveyance have the Souls of Believers at Death from the Holy Angels? Ans. In four Things; it is Free, and Safe, and Pleasant, and Honourable.
1. It is a very Free Conveyance; a Work which the Angels are most ready to be employed in. They willingly undertake and go about it, tho not of their own Mind, without Commission and Order from God. Tho' they do not run to fetch home this or that Soul, before they are sent, yet when they are sent, they fly with winged swiftness. They that rejoyce in our Conversion, Luke 15.10. Are glad tobe instrumental towards our Glorification. They do it not with Reluctancy, but Chearfulness; 'tis not a burden impos'd upon them; but at once an Act of Obedience to God, and also of Affection to us.
2. It is a very Safe Conveyance; there is no danger from the wicked Apostate Spirits, tho like Pharaoh, they do pursue us, when we are going out of their Land. Satan is indeed the Prince of the Power of the Air, Eph. 2.2. and we are to pass thro his Territories to the City of the Living God; but having such a Royal Guard of Angels to accompany us, we are most secure. For these Angels excel in Strength, Psalm 103.20. Are greater in Power and Might, 2 Pet. 2.11. Tho the Powers of Darkness be our Assailants, Angels of Light will be our Protectors, and do more for us, than they can do against us.
3. It is Pleasant. There would be Terror and Affrightment in conversing with Angels now, while we are compassed with Infirmity. Eliphaz says, that when a Spirit passed before his Face, his Hair stood up, Job 4.15. So when the Angel appeared at our Lord's Sepulcher, The Keepers shook for fear of him, and became as dead Men, Mat. 28.4. But when we come to be stript of our Body of Flesh and of Sin, they will be very acceptable and delightful Companions. To see by Faith these Invisible Spirits hovering about our Death-beds, is a sweet Prospect, far beyond the most charming Objects of Sense, which we now behold.
4. It is Honourable. To be transported thus by Angels, is to be carried in Triumph, it is the putting of a Glory upon us, in our passage to Glory, to be waited upon by Creatures Superiour to our selves. This is the Father's good Pleasure, not only to give us a Kingdom, but to Conduct us into it by some of the Chief Officers and Principalities of it. The Children of God, are brought home, like the Children of a King, with Noble Attendants; they have Company assign'd them, which are a Credit to them. Creatures which some have been tempted to Worship, are not only our Fellow-servants (as they own, Rev. 19.10.) but made to do Service to us.
Fourthly, Why does God Order it so, that Holy Souls should be convey'd to Heaven after this Manner? Ans. Here are several things fit to be consider'd. As.
1. When God drove Adam out of the Garden, he placed Angels at the Door of it, to hinder his return into it, Gen. 3. ult. There were Cherubims, and a flaming Sword to keep the way of the Tree of Life. It is therefore the more fit and Cougruous, that they should make amends for keeping us out of an Earthly Paradise, by being the Instruments to let us into the Heavenly; that they who were the Ministers of God's Justice upon our Fall, should be made the Ministers of his Mercy at our Dissolution.
2. when Elijah was translated without tasting of Death, it was by the same Means; and therefore God makes use of them in the Translation of dying Sains likewise; to shew, that Death makes no differences in respect of our blessed Convoy. There appeared a Chariot of Fire, and Horses of Fire, when Elijah was taken up, 2 Kings 2.11. as afterwards, when Elisha (his Successor) was beset by the Syrian Troops at Dothan, the Place was full of Horses and Chariots of Fire round about him, c. 6.17. i. e. (as most do very reasonably understand it) Angels assuming such Forms.
3. Christs Ascension very probably, was not without the Company of Angels. We read of them not only at his coming into the World, Luke 2.13. but at his going out, Acts 1.10. One of the Evangelist says, that he was carried up into Heaven, Luke 24.51. For tho he ascended by his own Power, and needed not the help of Angels to bear him thither, yet for the greater Solemnity of the Action, they were appointed to attend him. Hence David speaks of the Chariots of God, and of the Lord's being among them, upon this occasion, Psalm 68. 17, 18. Now, as our Ascension is by Vertue of his, it is conformable to it; as our forerunner went to Glory, so go we.
4. Angels are sent forth to Minister to us while we live, and therefore are the sitter to perform this Ministry when we dye. Believers being their Care and Charge now, 'tis not reasonable, that they should be neglected then, when their Assistance is especially necessary. Good Angels under God, are our present Defenders; The Angel of the Lord encampeth round about them that fear him, &c. Psalm 34.7. Again, They shall keep thee in all thy Ways, and bear thee up in their Hands, &c. Psalm 91.11, 12. It would be strange, if they that accompany us all along, should forsake us in our last Moments.
5. Angels will be employ'd to gather us together after Death, at the Resurrection, Mat. 24.31. And on that account they ar estiled the Reapers, c. 13.39. Tho Christ himself will raise and quickent our Dead Bodies, yet when they are raised, and quicken'd, it will be the Work of Angels to collect and bring us from the several Parts of the World into one great and general Assembly; therefore it is the more properly their Work also to carry our Souls before-hand unto Glory.
6. We are to be made equal to Angels hereafter, Luke 20.36. and to be their Everlasting Associates, Heb. 12.22. And therefore what Messengers so fit to convey us to that Place which they themselves inhabit? We are design'd for the same glorious Condition, in which they have stood from their first Creation; we are to live in their Communion, and to unite in their Praises; consequently they are our most suitable Translators.
Fifthly, The ƲSE.
1. Information, 1. This teaches us, that the Glory of Divine Providence is not eclipsed by the subserviency of second Causes. God is the grand Agent in our Preservation upon Earth, and Reception to Heaven; but Angels are subordinate to him in both. We are carried by God supreamly, from the Womb to the Grave, Isa. 46.3, 4. But this does not exclude God's use of such Instruments as he thinks meet. He is to be most gratefully acknowledged, and yet they are not to be denied. 2. Tho God hath a desire to the whole Work of his Hands, he manifests it soonest to our best and most valuable Part. He does not forget the Bodies of Believers, which are his Workmanship, but yet he leaves them to lye rotting in the Earth for a long time, before they are brought to dwell in Heaven; whereas our Souls, which have the liveliest Prints of his Image, are immediately upon the dissolving of our Clay-Tabernacles let into his Presence; as John the Beloved Disciple was first admitted into the High-Priest's Palace, and afterwards he brought in Peter, John 18.15, 16.
2. Exhortation. 1. Let Sinners tremble to consider, whither they will be carried at Death; who are committed to no such Guardians as Lazarus in the Text, but on the contrary are left to the rage of Infernal Spirits. Evil Angels, as the Executioners of Wrath, will convey the Souls of wicked Men out of their Bodies, before the Tribunal of God, and from thence to Prison. How much then does it concern you to look after a change of State, with greatest hast, lest Satan your Adversary should in a little time be authorized to come and fetch you away, and deliver you to the Judge! Mat. 5.25. 2. Let Saints rejoyce, both in the Expectation of Death, and when it comes. The Hope which they have, should make this matter of gladness to them, which to others is most dreadful. When old Jacob saw the Waggons which Joseph his Son had sent to carry him into Egypt, his Spirit revived, Gen. 45.27. So, tho our Journey to Canaan (in the last Stage of it) lye thro a gloomy Valley, yet we shall not be alone in it, nor will the passage be long; for we shall be born upon Angels wings, which move a great deal faster, than those Waggons. Let this therefore help to support us under our saddest Fears, and in our sharpest Agonies, that we are embolden'd to say with our last breath, as a dying Man of God once did, Angels do your Office.