Discourses Upon the Rich Man and Lazarus, Collection of sermons · Sermon 5
SERMON V.
Luke xvi.xxiv.
24. And he cried, and said, Father Abraham, have Mercy on me, and send Lazarus, that he may dip the Tip of his Finger in Water, and cool my Tongue; for I am tormented in this Flame.
THE Rich Man being (like Judas) gone to his own Place, as hath been shewn, these Words begin the Dialogue, which is continued to the end of the Chapter, between Him and Abraham; which we are by no means to understand, as if there were, or could be, any such Conferences held between the glorified and damned; for the Rich Man saw Abraham afar off, v. 23. Heaven and Hell are at too great a Distance, to admit of mutual Conversation betwixt their several Inhabitants; but the scope of the whole is to shew, what might be probably urged by the one, and what might as reasonably be replied by the other. In this Verse particularly, we find the Rich Man turn'd Beggar: Lazarus had been so on Earth, and now he is so in Hell. And he cryed, and said, &c.
Where we have these three things; the Person whom he addresses to, the Petition it self, with the Ground and Reason of it. 1. The Person whom he addresses to; [Father Abraham] He calls him by that Title, not only out of respect to him, as an Eminent Person, but as the real Father of the Jewish Nation: And that People to whom this Parable was spoken, boasted much in it, and laid a great deal of stress upon it, that they had Abraham to be their Father, Mat. 3.9. John 8.39. They Thought that the Priviledge of being descended from him, gave them a rightful claim to all manner of Blessings; and therefore the Rich Man here is introduced speaking in their Language, to Preface the following Words with more Advantage. 2. The Petition it self, which is set down both more generally, and more expresly. (1.) More Generally; [Have Mercy on me]. One may very well think that the Papists are put very hard to it, when they would draw in this Text to countenance the Doctrine and Practice of Praying to departed Saints; whereas the Supplicant here, was not a living Man, but a damned Soul in Hell; and the Issue of the Petition was discouraging enough; he urged it to no purpose, as the issue of all Prayers to Saints will be; he was disappointed as to what he desir'd, and met with a denial. Saints can have no Mercy, where God hath none; 'tis in vain to invoke their Bowels, when his are shut up. They that have forsaken the Fountain of Compassion, can have no Benefit by going to Cisterns. (2.) More Expresly and distinctly; and so his request may be divided into three Parts. 1. [Send Lazarus]; 'tis no strange thing for the proudest Sinners to be sometimes glad of the help of the meanest Saints; to seek to be beholden to those very Persons to whom they themselves have been most barbarous; as the Rich Man here intreats relief by that Lazarus, whom he when on Earth would not relieve. The Time may come, when the great ones of the World will not only earnestly covet the Mercies which they now contemn, but be willing also to employ the Instruments which now they are most apt to sleight. 2. [That he may dip the Tip of his Finger in Water] the three hundred Men of whom Gideon's Army was compos'd by God's Direction, were such as lapped the Water, by taking a little in the Palms of their Hands, and so putting it to their Mouths, Judg. 7.6. But this dipping of the end of the Finger in Water, is a great deal less. It is a small Favour which is askt, and yet not so small, but that it is refus'd; how little soever those miserable Souls do crave, there is nothing which will be granted. 3. [And cool my Tongue] separate Souls have really no Tongues, any more than Eyes; but there may be an Allusion to the Anguish of this Part, because the Tongue is a Member whose sinful Abuse is particularly punisht in the next World; for the Holy Ghost says, that the Tongue is a Fire, and set on Fire of Hell, James 3.6. Therefore 'tis very just, that it should be reveng'd with Fire in Hell also. That Tongue which is so often inordinately heated now, will need as much to be cool'd hereafter. 3. The Ground and Reason of this Petition; [For I am tormented in this Flame] He is said to be in Torments, v. 23. Here the Cause of the Torment is set forth. This, and such like Passages in Scripture, have given the occasion of the Dispute, whether Hell-fire be Material or Metaphorical; whether it be properly and strictly Fire, such as we see or feel in this World, or only the most exquisite Torture represented to us by that Figure. The latter is most likely, if we consider, (1.) That a Material Fire cannot feed upon Spirits; however the Body might be fewel for a devouring Flame; the Soul is no combustible Substance. (2.) The Fire which the Damned are sentenc'd to, is the same with that which is prepared for the Devil and his Angels, of whom real Fire can take no hold, and upon whom it hath no Power, Mat. 25.41. (3.) Temporal Calamities in this World are often set forth by the Metaphor of Fire, Psalm 66.12. Isa. 43.2. and many other Places. (4.) The Wrath of God, and Guilt of Sin are frequently compar'd to Fire, when it cannot be understood of Fire in a literal Sense, Psalm 79.5. James 5.3. (5.) This Metaphor, when applied to Eternal Punishments, is often varied, which intimates a figurative Meaning. Sometimes Hell is stiled a Furnace of Fire, Mat. 13.50. and at other Times a Luke of Fire, Rev. 20.14, 15. Now a Furnace and a Lake are so very different, that Hell cannot be both, if we take those Phrases according to the Letter. (6.) The Representation of the Torments of Hell by Fire, does not only refer to Fire in general, as a raging furious Element, but it seems to have a particular respect to that Fire, wherein the Idolatrous Israelites offer'd up their Children to Moloch. This is the Tophet, which the Prophet says, was ordain'd of Old; Isa. 30. ult. And the place where this Cruelty was exercis'd, was the Valley of Hinnom (near to Jerusalem); and therefore Hell-fire, Mat. 5.22. is in the Greek, the Fire of Gehenna, or the Fire of the Valley of Hinnom. Wretched Souls will be sacrific'd to Infinite Justice, as those Poor Infants were there to a senseless Idol. So that the Holy Ghost makes use of the similitude of Fire in this dismal Case, because the thing it self was made use of by the Jews on that inhumane Occasion.
Obs. The least Refreshments are impatiently desir'd by Damned Souls in Hell, though most righteously withheld from them. Here,
First, Shew, what Refreshments they are which the Damned in Hell desire.
Secondly, Whence these Desires do spring.
Thirdly, Why all Refreshments are righteously withheld.
Fourthly, The ƲSE.
First, To shew, what those Refreshments are, which the Damned in Hell desire. So far as the Light of Scripture, and the Nature of the thing will help us to judge of a State, which we are utter Strangers to, we may with good Reason conclude, that whatsoever would Minister any relief to them, is earnestly wisht for by them. Particularly
1. A Recovery, if it might be, of their former Enjoyments. It may be truly said of them in Hell, as it is of Babylon upon her fall, Rev. 18.14. That all things the which their Souls lusted after, are departed from them; but the Lust after such things does still remain. Their worldly carnal Inclinations and Appetites are not destroy'd, tho the Objects of them are taken away. The Miseries of the Damned do not make such an happy Alteration, as to render any of them more spiritually Minded than they were on Earth. They savour'd the things of the Flesh before, and so they do still; they were Lovers of Pleasures more than Lovers of God before, and so they continue still. The Principles of Sensuality stick to them, as much as ever, tho they are debarr'd from the Acts. It is part of their Sorrow, that they have left all their Delights behind them; for if they could command them now, as freely as once they did, Hell would be better to them, than Heaven. Tho they enjoy'd too much of these things, while they liv'd, yet even after Death they say not, that they had enough; they would be glad to return to them again; they would look out for no other Happiness, than what lyes in the same Fruitions, if God would allow this to them.
2. Support under their present Misery. Under a Misery which they never felt before, they do certainly desire such support, as they never had before. Ordinary Infirmities in this World they were able to sustain; but the Torments of Hell do so vastly exceed, that they cannot bear up. As no Humane Power can resist the Indignation of God, so no Humane Patience can endure it; The great Day of his Wrath is come, and who shall be able to stand? cry they, Rev. 6.17. And yet that was but a lesser Day of Vengeance here on Earth: Damned Souls have a load upon them, which Mountains of Lead are nothing in Comparison of; and yet if we could suppose any gracious Influence or Vertue going forth from God to them, how strangely would they be upheld? God Promises to make the good Man's Bed in his Sickness; and if he should do the like for those that make their Beds in Hell, how much more easie would they be, than they are? One Smile from God, the least Glimpse of any Favour, would wonderfully revive them in that Congregation of the Dead. Now tho the Damned bear no Love to God themselves, yet they must needs desire Manifestations of Kindness from him for their own Relief; What would they not give to hear the least sounding of his Bowels, while they are struggling with his Displeasure?
3. An abatement of their Misery it self; a lightening of their Burden is very desirable, when there is no Strength to undergo it. Tho God do not quite take off his Hand from a miserable Creature, yet he can make a great difference in the measure of laying it on; some complain that God's Hand presseth them sore, Psalm 38.2. When others in Comparison are but gently toucht with it. Now the Hand of God lyes very heavy upon all that are in Hell; and therefore if God would but moderate their Sufferings, it would be a marvellous Refreshment. Here, if God do visit in Anger, yet we know it not in great Extremity, Job 35.15. But in Hell, he makes a way to his Anger, he stirs up all his Wrath, so that a forbearance of some Degrees of Punishment would gratifie them in some part of their Wishes. The Scripture speaks of Judgment without Mercy, James 2.13. Such Judgment is scarcely executed any where, but among the Damned, and there it is; the Compassions of God may be said to fail there; he punishes Sin there, as it deserves; the Vengeance which he hath now in store, will then be all brought forth; and therefore in such a Case, the Suppression of any of it is undoubtedly to be desir'd.
4. Intermission in Suffering, tho but for a few Moments, now and then, would be counted an Advantage in a miserable Eternity. That which makes their Torments the worse, is the Constancy of them, as well as the length; they are continual, as well as endless. 'Tis the Accent of Misery, to be visited every Moment; so David cryes out, Psalm 32.4. Day and Night thy Hand was heavy upon me; all Seasons were alike to him, and fill'd up with equal Distress. So Job expostulates with God, c. 7.19. How long wilt thou not depart from me, nor let me alone, till I swallow down my Spittle? It was a small Relaxation of his Troubles which he sought for, and yet he could not procure it. So it is, and much worse with damned Souls; the Anger of God is drawn out against them in one uninterrupted Line throughout numberless Ages; the Justice of God makes no stops nor Pauses in the inflicting of their Torments upon them, but is always going on. How comfortable therefore would it be to them, to be allow'd the least breathing Time, the shortest interval between one Pang and another? Whereas in Hell, it is not so much a Succession of Misery, as one Instant of it without Succession.
5. A power of taking off their own Thoughts from the Torments which they endure. If they were able to do this, the enduring of those Torments would be far less grievous: If they could separate their Minds from their Troubles, they might make them tolerable; but when our Troubles do fully possess our Minds, and take up all our Faculties (which is their Case) it must of necessity be very doleful. The Soul in Hell is the very Seat and Subject of their Suffering; and therefore 'tis impossible that they should forget their Misery, or put it out of their View. As David said of his Sin, they may say of their Sorrow, that 'tis ever before them, Psalm 51.3. It must be always present to their Understandings, because the Understanding is one of the Parts affected; the smoke of their Torment is continually flying in their Eyes, and beating back in their Faces, as fast as it issues forth. What a Refreshment would it be, if they could but retire and withdraw a little from themselves! If they could but benum their spiritual Senses for a while, and lay their Souls asleep in that Bed of Fire! Surely if Desires could purchase such a Liberty, every one would have it, as one of the best Remedies for that deplorable Condition.
Secondly, Whence do these Desires of Refreshment spring in damned Souls?
1. Desire will move and work of it self in a reasonable Creature. We must cease to be reasonable, if a known and apprehended absent Good be not desir'd. The Soul hath as natural an Appetite to good, as it hath an Aversion from Evil; an Appetite (I say) to the receiving, tho not to the doing of Good. Desires of Grace are not more natural to holy renewed Souls, than the Love of Rest and Ease is to the very worst of sinful Souls. If Heaven be revealed to a Sinner in Torments, as a state of Happiness and Tranquility, he cannot but covet it, tho he hath no Inclination to it as a state of Purity and sinless Perfection. Nature will produce such Desires as these; just as in Pharaoh, notwithstanding all his hardness, who still intreated the removal of the several Plagues from him.
2. Desire of Relief is excited and increas't by the Duration of their Misery. As a Man's Thirst in a burning Feaver is more and more enflam'd and heighten'd by the continuance and progress of his Disease; the longer the Distemper lasts upon him, the greater is his Thirst; so 'tis here; the longer their Misery abides upon them in Hell, so much the more unsufferable it is, and somuch the more eager are they to get (if they could) some Mitigation of it. Custom which makes some Evils familiar to us, makes us more quiet under them; but in this Case, the Soul is more impatient of them. The longer the Sinner hath born them, the greater tediousness he finds in bearing them; he is still the less satisfied with his Condition, and the more sollicitous to have it mended.
3. The letting loose of raging Passions in Hell is purposely order'd by God as an Addition to their Torment. It is in the Power of God, (and his Prerogative alone it is) to restrain and tye up Men's Affections as he pleases; that the Soul shall not go forth to any Objects from which he hath a mind to keep it back. Or else how could he have made good that Promise to the Jews, that no Man should desire their Land, &c. Exod. 34.24. But when he will, he can also take off the Bridle, and leave Men to be their own Tormentors by the vehemency of their own Passions. So iti s in Hell; for insatiable restless Desires after that which is impossible to be obtain'd, are certainly an extraordinary Punishment; to Lust and not to have, yea to Lust strongly, when we cannot have, is a most woful Plague.
Thirdly, Why are all Refreshments righteously withheld from damned Souls, tho passionately desir'd? There are divers Reasons tending to the Vindication of God's Justice in this Case As
1. Because they did not acknowledge God in the Plenty which they once had, while they were on Earth. They that will not own their Benefactor, are deservedly punisht with the loss of all his Benefits; as was threaten'd to the Israelites, Deut. 28.47, 48. Because thou servedst not the Lord thy God with Joyfulness and gladness of Heart for the abundance of all things; therefore thou shalt serve thine Enemies in Hunger and Thirst and Nakedness, and the want of all things. Sinners, while they live here upon God's bounty, regard him not, and therefore hereafter they shall be cut short as much. They receive Liberally now, and they see not the Hand that's open'd to them; therefore hereafter that hand shall be shut, and give out nothing for them to take Comfort in. He whom they deny while their Cup runs over, will deny them at last.
2. Because all that they had from God, while they were in this World, they were ready to take it as their due; as if it were a Debt, ad not an Alms, as if it rightfully belong'd, and were not freely communicated to them. It is just therefore, that in Hell they should find the contrary; viz. that they never enjoyed any thing, but what was the meer Effect of Mercy, and what God might have withheld, if he had thought fit. The extream Penury of that State shall teach them, that when God filled them with good things, he might have sent them cleanness of Teeth; that he who is the Lord of both Worlds, might have dealt with them before, as he does now. God is kind to the unthankful and to the Evil in this World, Luke 6, 35. But they are not sensible of his Kindness; when it ceases in the next World, they will be sensible.
3. Because they enlarg'd their Desire as Hell, and would not be satisfied, while they had their abode on Earth, Hab. 2.5. Small Matters would not Content them, while they were living here; a sufficiency would not serve; they must be, as job in his Prosperity was, c. 29.6. When he washed his Steps with Butter, and the Rock pour'd him out Rivers of Oil; or else they would be Cursing God in thier Hearts, and setting their Mouths against the Heavens. Daily Bread was not enough for them; they asked Meat, (like the Jews of Old) not only for their Necessity, but for their Lusts, Psalm 78.18. It is therefore a righteous thing that these losty Sinners should be brought so low, as to value that which before they would have spilt upon the Ground; to seek those mean Refreshments which once they would have scorn'd.
4. Because they shew'd no Mercy, when they were capable of doing it, to those that were more indigent than themselves. Now they are punisht in their own Kind; they that draw out their Souls to the Hungry, are under a Promise that God will satisfie their Souls in Drought; Isa. 58.1, 11. The liberal Soul partakes of the Fatness of God's House in Heaven, while the Uncharitable Pine away in Hell. Job says, that he had not withheld the Poor from their desire, nor caused the Eyes of the Widow to fail, nor eaten his Morsel alone, without affording the Fatherless a share, c. 31.16, 17. But how can they expect to be reliev'd by God hereafter, that have sent so many empty away here, whom it was in their Power to supply? The Rich Man refused Crumbs to Lazarus, and is therefore denied a Drop himself.
Fourthly, The ƲSE.
1. Information. 1. If Souls have no Refreshment in Hell, how much less will they have a release out of it? Who can look for a total Cessation of those Torments, of which he cannot obtain so much as a Partial Mitigation? If the Sinner can have nothing to lessen his Misery, how can he think that any thing should ever put an end to it, which is a great deal more? The Rich Man's not prevailing for a little Water to cool his enflamed Tongue, is an unquestionable ground for a very uncomfortable Inference, that the Fire shall never be quenched; which for certainty's sake, our Lord recites three times over, Mark 9.44, 46, 48. 2. Damned Souls cannot desire Ʋnion to their Bodies. This is naturally and justly desir'd by glorified Spirits, because that Re-union will compleat the Happiness of their whole Persons; but it will add to the wretchedness of the Damned, and for that Reason must needs be against their Wills. Their Punishment already is greater than they can bear; and if the Body were never to be raised, and if in this Sense they were to lye down and not be gathered, (job 27.19) they would never repine. 3. Being it self is without doubt undesirable to the Damned. If they could return to their first nothing, or be turned to absolute Destruction, it would be better for them. like those, Rev. 9.6. They seek Death, and find it not, and desire to Dye, but it flyes from them. There is no Man so fond of the Notion of Existence, but what would rather chuse not to be, than to be extreamly miserable. Christ tells us in the Case of Judas, It had been good for that Man, if he had not been Born, Mat. 26.24.
2. Exhortation. 1. Despise the utmost Severities of Men, when compared with what God inflicts in the next World. Humane Punishments cannot be so imbitter'd, but that there may be a sweetness mingled with them, and that sweetness predominant too. When Men do their worst to make our Sufferings abound, we may have (even more) abounding Consolation also, 2 Cor. 1.5. If they will allow us only the Water of Affliction, God can Tincture it with the rich Wine of the Kingdom. 2. Beware of resting in a meer desire of Salvation from Hell; for that alone cannot be saving; there are desires of the same kind in Hell it self. Flatter not your selves with that as a Mark or Evidence of Grace, which (you see) is consistent with a state of actual Damnation. No Man would go to Hell, if wishing to escape it were enough; or at least, no Man would be detained there, if the craving of Deliverance thence might be accepted with God. 3. Live in the diligent Pursuits of Heaven, where you will meet with the Happy Reverse of all that hath been now said. God will deal with you there, as Solomon with the Queen of Sheba, 2 Chron. 9.12. Give you all your Desire, and vastly outdo it. God will do for you, beyond what you can think; future Enjoyment shall exceed all present Imagination. You shall not ask drops of Water, but have Rivers of Pleasure, and swim in a full Ocean of Joy, without the least Drop of Sorrow to diminish it.