Discourses Proving Jesus to be the Messiah, Sermon 10
SERMON X. The Parable of the Rich Man and Lazarus.
Sermon I.
LUKE XVI. 19, 20.
There was a certain Rich Man, which was cloathed in Purple and fine Linen, and fared ſumptuouſly every day: And there was a certain Beggar, named Lazarus, which was laid at his Gate full of Sores.
I Intend by God's Aſſiſtance to go over this Parable, than which I think there is none in the whole Goſpel, which is more apt to affect Men, or which is more artificially contrived, and in the Circumſtances whereof a greater Decorum is obſerved.
It is a great Queſtion among Interpreters, whether this Narration concerning the Rich Man and Lazarus be a Parable, or a Hiſtory, or a mixture of both: That it is not a Hiſtory, the reſemblance between it, and others of our Saviour's Parables, will eaſily convince any Man that is not contentious; beſides that, in ſome ancient Copies, 'tis uſher'd in with this Preface, And he ſpake a Parable to his Diſciples, A certain Rich Man, &c.
But yet, as ſome of the Ancients have not improbably conjectur'd, it ſeems to be ſuch a kind of Parable, as had ſomething of a real Foundation; as namely, that there was ſuch a poor Man as Lazarus is here deſcribed, and of that Name among the Jews: For in a meer Parable 'tis altogether unuſual to name Perſons, nor is this done in any other of our Saviour's Parables.
But whether this be ſo or not, is not worth the diſputing, becauſe it alters not the caſe as to our Saviour's purpoſe, and the Inſtructions which we may learn from it.
In the handling of this Parable, I ſhall explain it as I go along, and draw two ſorts of Inſtructions or Obſervations from it.
The Firſt ſort of Obſervations ſhall be from the Circumſtances which ſerve for the Decorum of the Parable: And theſe I will not warrant to be all intended by our Saviour; but only to be true in themſelves and uſeful, and to have a probable riſe from ſome Circumſtances of the Parable; and therefore I ſhall ſpeak but very briefly to them.
The Second ſort of Obſervations ſhall be ſuch, as are grounded upon the main Scope and Intent of the Parable; and theſe I ſhall inſiſt more largely upon. I begin,
Firſt, With thoſe Obſervations and Inſtructions which I ſhall gather up from the Circumſtances which ſerve for the Decorum of the Parable; and I ſhall take them in order as they lie in the Parable.
Ver. 19. There was a certain Rich Man, which was cloathed in purple and fine linnen, and fared ſumptuouſly every Day. Some think that our Saviour in this deſcription reflected upon Herod, becauſe he deſcribes this Rich Man to be cloathed in Purple. But this Conjecture is without reaſon; for beſides that, it was not our Saviour's Cuſtom in his Preaching, to give ſecret Girds to the Magiſtrate; 'tis certain that it was long after our Saviour's time, that Purple was appropriated to Kings. It was then, and a great while after, the wear of rich and powerful Men, and of the Favourites and great Men of the Court, who are frequently in ancient Hiſtories call'd the Purpurati, thoſe that wore Purple.
That which I obſerve from hence, is, that the rich Man is not here cenſured for enjoying what he had, for wearing rich Apparel, and keeping a great Table. This of it ſelf, if it be according to a Man's Eſtate and Quality, and without intemperance, is ſo far from being a fault, that it is a commendable virtue. But here was his Fault, that he made all to ſerve his own Senſuality and Luxury, without any conſideration of the Wants and Neceſſities of others: Whereas, one of the great Uſes of the plentiful Tables of Rich Men, is from the ſuperfluity of them to feed the Poor and the hungry.
Ver. 20. And there was a certain Beggar named Lazarus; as if our Saviour had ſaid, for inſtance, poor Lazarus whom ye all knew. And here I cannot but take notice of the Decorum which our Saviour uſes. He would not name any Rich Man, becauſe that was invidious, and apt to provoke. He endeavours to make all Men ſenſible of their Duty; but he would provoke none of them by any peeviſh Reflection; for nothing is more improper than to provoke thoſe whom we intend to perſwade. While a Man's Reaſon is calm and undiſturbed, it is capable of Truth fairly propounded; but if we once ſtir up Men's Paſſions, it is like muddying of the Waters, they can diſcern nothing clearly afterwards. But to proceed in the Parable.
There was a certain Beggar named Lazarus, which was laid at the Rich Man's gate full of Sores, and was deſirous to be fed with the crumbs which fell from his Table, moreover the Dogs came and licked his ſores. Here are three great Aggravations of the Rich Man's uncharitableneſs.
1ſt, That here was an Object preſented it ſelf to him.
2dly, Such an Object as would move any ones Pity, a Man reduced to extream Miſery and Neceſſity.
3dly, A little Relief would have contented him.
1ſt, Here was an Object preſented it ſelf to him, Lazarus laid at the Rich Mans Gate; ſo that ſo often as he went out of his own Houſe and came in, he could not but take notice of him. Good Men that are charitably diſpoſed, will enquire out Objects for their Charity, and not always ſtay 'till they thruſt themſelves upon them: But he is a very bad Man, who, when an Object of great Pity and Charity is preſented, is ſo far from relenting towards him, that he ſtops his Ear to his Cry, and turns away his Face from him. He is an uncharitable Man, who being Rich, and hearing of the Miſeries of others, does not take them into Conſideration: But what we ſee with our Eyes is much more apt to affect us. So that this was an Argument of a very cruel diſpoſition in the Rich Man, that having ſo many Occaſions of ſeeing Lazarus, he ſhould never be moved to commiſerate him.
2dly, Here was ſuch an Object preſented to him, as would move any ones Pity, a Man reduced to extream Miſery and Neceſſity. Here was no common Object of Charity, a Man, not only in extream Want, but in great Pain and Anguiſh, and ſo helpleſs, that he was unable to keep off the Dogs from being troubleſome to him. And yet this did not move him.
3dly, A very little Relief would have contented this Poor Man, and have been a great Kindneſs to him; that which the Rich Man might have ſpared without the leaſt Prejudice to himſelf. He would have been glad to have been fed with the crumbs which fell from the Rich Man's table; and yet the Parable intimates, that the Rich Man was ſo hardhearted, as not to afford him theſe.
Ver. 22. And it came to paſs that the Beggar died, and was carried by the Angels into Abraham's boſom. Here was a great and ſudden Change! He, who when he was alive was neglected by Men, and contumeliouſly expoſed like a dead Carcaſs to the Dogs, when he dies, is attended on by the Angels, and by them ſafely conveyed into a ſtate of unſpeakable Happineſs. He, who lay at the Rich Man's Gate, and could find no entrance there, is admitted into Heaven. The Beggar died, and was carried into Abraham's boſom.
'Tis very obſervable, that our Saviour in this Parable repreſents Men as paſſing immediately out of this Life into a ſtate of Happineſs or Torment. And as in no other place of Scripture, ſo neither in this, where it had been ſo proper, does our Saviour give the leaſt Intimation of the ſtate of Purgatory, which the Church of Rome hath deviſed, and makes ſo much Profit and Advantage of, which, becauſe it is ſo viſible and apparent, we may without Uncharitableneſs ſuppoſe to be the reaſon why they keep ſuch a ſtir about it.
And was carried by the Angels into Abraham's boſom. It was an ancient Tradition among the Jews, that the Angels did attend good Men at their Death, and carry their Souls into Paradiſe, which is here call'd Abraham's boſom. And this was a proper place for Lazarus, who had been neglected by the Rich Man; to be conveyed into Abraham's Boſom, who was of a quite contrary temper, and loved to entertain and relieve Strangers.
And Paradiſe is fitly call'd Abraham's boſom, becauſe the Jews had ſo great a Veneration for Abraham, and that deſervedly for his eminent Faith and Obedience, that they gave him the firſt place among the bleſſed. Hence is the Expreſſion, Matth. 8. 11. of ſitting down with Abraham, and Iſaac, and Jacob in the Kingdom of God. Now this Expreſſion of being in Abraham's boſom, is an Alluſion to the Cuſtom of Feaſts among the Jews, where the moſt eſteemed and beloved Gueſt ſat next him that was chief at the Feaſt, and leaned on his Boſom. Hence St. John is call'd the Diſciple whom Jeſus loved, becauſe when he ſat at Meat, he leaned on his Boſom▪ John 13. 23. Hence likewiſe is the Expreſſion of our Saviour's being in the Boſom of his Father, to ſignifie his dearneſs to him, John 1. 18. No Man hath ſeen God at any time; the only begotten Son which is in the boſom of the Father, he hath declared him.
I proceed. The Rich Man alſo died, and was buried. The Rich Man alſo died; this is very elegant and emphatical, inſinuating to us, what the Scripture ſo often takes notice of, that Riches, for all Men's confidence in them, will not deliver from Death. This Rich Man indeed was out of Danger of being ſtarved and famiſht, as poor Lazarus was: But Death had other ways to come at him. It is probable enough, that he might be ſurfeted by faring ſumptouſly every day. The Rich Man alſo died.
And was buried. And here again we may obſerve the ſtrict Decorum which our Saviour uſes in this Parable. It is not ſaid of Lazarus, that he was buried, but only that he died; it is probable that he was flung out of the way into ſome Pit or other: But of the Rich Man it is ſaid, he was buried. And this is all the Advantage which a Rich Man hath by a great Eſtate after he is dead, to have a pompous and ſolemn Funeral; which yet ſignifies nothing to him after Death, becauſe he is inſenſible of it.
Ver. 23. And in Hell he lift up his Eyes being in Torments, and ſeeth Abraham afar off, and Lazarus in his boſom. As corporal Acts are attributed to God in Scripture, ſo likewiſe to ſeparated Souls.
In Hell he lift up his Eyes, being in Torments; Intimating to us, that this ſenſual and voluptuous Man had ſtupidly paſt away his Life without any ſerious Thoughts and Conſideration: but now at laſt he was awakned, when it was too late, and began to conſider. In Hell he lift up his Eyes, being in Torments.
O the Stupidity of Sinners! who run on blindly in their Courſe, and never open their Eyes 'till they are fallen into the Pit; who cannot be brought to conſider, 'till Conſideration will do them no good; 'till it ſerve to no other purpoſe, but to enrage their Conſciences, and to multiply the Stings of them.
Thus it was with this Rich Man, he lift up his Eyes being in Torments, and ſeeth Abraham afar off, and Lazarus in his boſom. Our Saviour repreſents him as ſeeing that which would then moſt probably come to his Mind. Feeling his own Miſery, he began to conſider the happy Condition of the poor Man whom he had ſo cruelly neglected. And indeed one great part of the Torment of Hell conſiſts in thoſe Reflections, which Men ſhall make upon the Happineſs which they have wilfully loſt and neglected, and the Sins whereby they have plunged themſelves into that miſerable State.
Ver. 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. See how the Scene is changed; now he is fain to beg Relief of the Beggar, who had ſued to him in vain.
Send Lazarus that he may dip the tip of his Finger in Water, and cool my Tongue. Here is another very decent Circumſtance; the Rich Man is repreſented as not having the Face to beg any great Relief from Lazarus, towards whom he had been ſo hard-hearted. To dip the tip of his Finger in Water, to cool his Tongue, had been a very great Favour from Lazarus, to whom the Rich Man had denyed even the Crumbs which fell from his Table.
For I am tormented in this Flame. The Scripture loves to make uſe of ſenſible Repreſentations, to ſet forth to us the Happineſs and Miſery of the next Life; partly by way of Condeſcention to our Underſtandings, and partly to work more powerfully upon our Affections. For whilſt we are in the Body, and immerſt in Senſe, we are moſt apt to be moved by ſuch Deſcriptions of things as are ſenſible; and therefore the Torments of wicked Men in Hell, are uſually in Scripture deſcribed to us, by one of the quickeſt and ſharpeſt Pains that Human Nature is ordinarily acquainted withal, namely, by the pain of Burning; Fire being the moſt active thing in Nature, and therefore capable of cauſing the ſharpeſt Pains.
But we cannot from theſe and the like Expreſſions of Scripture certainly determine that this is the true and proper Pain of Hell: All that we can infer from theſe Deſcriptions is this, that the Sufferings of wicked Men in the other World, ſhall be very terrible, and as great, and probably greater than can poſſibly be deſcribed to us by any thing that we are now acquainted withal; for who knows the Power of God's Anger, and the utmoſt of what Omnipotent Juſtice can do to Sinners? For as the Glory of Heaven, and the Joys of God's Preſence are now inconceivable; ſo likewiſe are the Torments of Hell, and the Miſeries of the Damned. Eye hath not ſeen, nor Ear heard, neither have entred into the Heart of Man, thoſe dreadful things which God prepares for them that hate him. Who can imagine the utmoſt ſignificancy of thoſe Phraſes which the Scripture uſes to ſet forth this to us, of God's being a conſuming Fire, of being tormented in Flames, of God's Wrath and Jealouſie ſmoaking againſt Sinners, and all the Curſes that are written in his Book, falling upon them? Who can conceive the Horror of thoſe Expreſſions of the Worm that dies not, and the Fire that is not quenched, of God's pouring out the Vials of his Wrath, of being deliver'd over to the Tormentor, of being caſt into the Lake of Fire and Brimſtone? Theſe forms of Speech ſeem to be borrowed from thoſe things which among Men are moſt dreadful and affrighting, and to be calculated and accommodated to our Capacities, and not ſo much intended to expreſs to us the proper and real Torments of Hell, as to convey to us in a more ſenſible and affecting manner the ſenſe of what the Scripture ſays in general, that it is a fearful thing to fall into the hands of the living God.
Ver. 25. But Abraham ſaid, Son remember that thou in thy life time receivedſt thy good things, and likewiſe Lazarus evil things: but now he is comforted, and thou art tormented. Abraham ſaid, Son, remember. It is very obſervable, how our Saviour chuſes to repreſent to us the diſcourſe between Abraham and the Rich Man; tho' there was the greateſt difference between them imaginable, the one was in Heaven, and the other in Hell, yet they treated one another civily. Abraham is brought in giving the common terms of Civility to this wretched wicked Man, and calling him Son; Son remember. It was indeed a very ſevere thing which he ſaid to him, he put him in mind of his former Proſperity, and of his Fault in his unmerciful Uſage of Lazarus; Remember Son, that thou in thy life time receivedſt thy good things, and Lazarus, &c. But yet whilſt he ſpeaks ſuch ſharp things to him, he 'bates bad Language. A Man may ſay very ſevere things, where a juſt Occaſion requires it; but he muſt uſe no reviling; rem ipſam dic, mitte malè loqui, ſay the thing, but uſe no bad Language. And this, as one ſays, is the true art of Chiding, the proper Stile wherein we muſt uſe to reprove. If we do it with Malice, and Anger, and Contempt, it is misbecoming, even tho' we deſpair of doing good: but if we hope for any good Effect, we are like to miſs of it this way; for as the Apoſtle ſays excellently, the wrath of Man worketh not the righteouſneſs of God.
Some think that Abraham gives the Rich Man the Title of Son ironically, and by way of Jeer: but without all reaſon. For ſurely there is not ſo much bad Nature in Heaven, as to ſcoff at thoſe who are in Miſery. Beſides that we find our Saviour obſerving this Decorum of good Language in other of his Parables; as particularly, in that of the King who invited Gueſts to the Marriage of his Son, Matth. 22. 11. When the King ſaw there the Man, that came without his wedding Garment, tho' he paſt a very ſevere Sentence upon him, yet he gives him the common terms of Civility; Friend, how cameſt thou hither?
This ſhould teach us Chriſtians, how we ought to demean our ſelves towards thoſe who are at the greateſt diſtance from us, and how we ought to behave our ſelves towards one another in the greateſt Differences of Religion. None ſure can be at greater diſtance, than Abraham in Paradiſe, and the Rich Man in Hell; and yet our Saviour would not repreſent them as at terms of Defiance with one another. One might have expected that Abraham ſhould have reviled this poor Wretch, and diſdain'd to have ſpoken to him: But this is not the Temper of Heaven, nor ought it to be of good Men upon Earth, even towards the worſt of Men.
How does this condemn our Rudeneſs and Impatience with one another in our religious Differences! We think no Terms bad enough to uſe towards one another: and yet one of the moſt famous Diſputes that we find mentioned in Scripture, and that between the moſt oppoſite Parties that can be imagined, was managed after another Faſhion; I mean that recorded by St. Jude between Michael the Arch-Angel, and the Devil, v. 9. Yet Michael the Archangel, when contending with the Devil, he diſputed about the Body of Moſes, durſt not bring a railing Accuſation, he durſt not allow himſelf this, no not in the heat of Diſpute, when Perſons are moſt apt to fly out into Paſſion, becauſe it was indecent, and would have been diſpleaſing to God; this I believe is the true reaſon why it is ſaid, he durſt not bring a railing Accuſation. And yet I may add another, which is not improper for our Conſideration, I am ſure it hath a good Moral; the Devil would have been too hard for him at railing, he was better skill'd at that Weapon, and more expert at that kind of Diſpute.
Which Conſideration may be a good Argument to us againſt reviling any Man. If we revile the good, we are unjuſt, becauſe they deſerve it not: if we revile the bad, we are unwiſe, becauſe we ſhall get nothing by it. I could almoſt envy the Character which was given of one of the Romans; Neſcivit quid eſſet malè dicere, he knew not what it was to give bad Language.
I proceeed. Son, remember that thou in thy Life time receivedſt thy good things. Thy good things, thoſe which thou didſt value and eſteem ſo highly, and didſt place thy chief Happineſs in, as if there had been no other good to be ſought after. Thy good things, and indeed ſo he uſed them, as if he had been the ſole Lord and Proprietor of them, and they had not been committed to him, as a Steward, to be diſpenſed for his Maſter's uſe, for the cloathing of the naked, and the feeding of the hungry, and the relieving of thoſe in diſtreſs.
Ver. 27, 28. Then he ſaid, I pray thee therefore Father, that thou wouldeſt ſend him to my Father's houſe: For I have five Brethren; that he may teſtifie unto them, leſt they alſo come into this place of Torment. Here the Rich Man, tho' in Hell, is repreſented as retaining ſome tenderneſs for his Relations, as ſolicitous leſt they ſhould be involved in the ſame Miſery with himſelf. The laſt piece of that which commonly remains in Men, is natural Affection, which is not ſo much a Virtue, as a natural Principle, and is common to many brute Beaſts. When a Man puts off this, we may give him up for loſt to all manner of Goodneſs. To be without natural Affection, is the worſt Character can be given of a Man. Our Saviour repreſents this Rich Man in Hell as not ſo totally degenerate as to be quite deſtitute of this.
I think ſome attribute this Motion of the Rich Man concerning his Brethren to another Cauſe; as if he had deſired it, not out of kindneſs to them, but out of regard to himſelf, as being afraid that if his Brethren, who probably were corrupted by his Example, had periſht by that means, it would have been an Aggravation of his Torments. But this Conjecture is too ſubtile, and without any good ground; for every Man carries his Burthen of Guilt with him out of this World, and it is not increaſed by any Conſequence of our Actions here. For the Crime of a bad Example is the ſame, whether Men follow it or not, becauſe he that gives bad Example to others, does what in him lies to draw them into Sin; and if they do not follow it, that is no mitigation of his Fault.
I have but one Obſervation more, and that is from the mention of his Brethren as his neareſt Relations, which is a great Aggravation of the Rich-Man's Uncharitableneſs, becauſe he is repreſented as having no Children to take care for, and yet he would not conſider the Poor.
And thus I have, as briefly as I could, endeavour'd to explain this Parable, and have made ſuch Obſervations from the Circumſtances of it, as may be uſeful for Inſtruction. But as I premiſed at firſt, I will not warrant all theſe Obſervations to be certainly intended by our Saviour; I know very well that every Circumſtance of a Parable is not to be preſt too far, the Moral Accommodation does chiefly belong to the main Scope of it, and many Circumſtances are only brought in to fill up the Parable, and to make handſomer way for that which is moſt material, and principally intended: But ſo long as the Obſervations are true and uſeful, and have a fair Colour and Occaſion from the Circumſtances, it is well enough; to be ſure there is no harm done. I proceed to the ſecond ſort of Obſervations, namely, ſuch as are drawn from the main ſcope and intent of the Parable, which I promiſed to ſpeak more largely to; and they are Six, which I ſhall handle in order.
Firſt, I obſerve that Uncharitableneſs and Unmercifulneſs to the Poor, is a great and damning Sin. We find no other fault imputed to the Rich Man but this, that he took no care out of his Superfluity and Abundance to relieve this poor Man that lay at his Gate. He is not charged for want of Juſtice, but of Charity; not for having got a great Eſtate by Fraud or Oppreſſion, but that in the midſt of this Abundance he had no Conſideration and Pity for thoſe that were in want.
I ſhall endeavour to make out this Obſervation by the parts of it.
1ſt, That Unmercifulneſs and Uncharitableneſs to the Poor is a great Sin.
2dly, Such a Sin, as alone and without any other guilt, is ſufficient to ruin a Man for ever. I ſhall ſpeak to theſe ſeverally.
1ſt, That Unmercifulneſs and Uncharitableneſs to the Poor is a very great Sin. It contains in its very Nature two black Crimes, Inhumanity and Impiety.
1. Inhumanity; it is an Argrment of a cruel and ſavage Diſpoſition, not to pity thoſe that are in Want and Miſery. And he doth not truly pity the Miſeries of others, that doth not relieve them when he hath Ability and Oportunity in his Hands. Tenderneſs and Compaſſion for the Sufferings of others is a Virtue ſo proper to our Nature, that it is therefore call'd Humanity, as if it were eſſential to Human Nature, and as if without this, we did not deſerve the Name of Men. To ſee a Man like our ſelves, bone of our bone, and fleſh of our fleſh, labouring under Want and Neceſſity, and yet not to be moved to commiſerate him, this is a ſign that we have put off our own Nature, otherwiſe we ſhould pity the Sufferings of it in others. For when-ever we behold a Man like our own ſelves groaning under Want and preſt with Neceſſity, and do not relent toward him, and are not ready to relieve him, we are hard-hearted to our own Nature, and do in ſome ſenſe what the Apoſtle ſays no Man ever did (that is, none retaining the Temper and Affections of a Man) hate his own Fleſh.
This the Scripture ſpeaks of as a moſt barbarous ſort of Inhumanity, and calls it Murder, 1 John 3. 15. Whoſo hateth his Brother is a Murderer; and not to relieve our Brother in want is to hate him; for this is the Inſtance which the Apoſtle gives at the 17th. verſe, Whoſo hath this Worlds Goods, and ſeeth his Brother in want, and ſhutteth up his Bowels of Compaſſion from him; whoſo doth not conſider the Poor, is a Man-ſlayer and a Murderer, he is cruel to his own Nature, nay were he ſufficiently ſenſible of the Condition of Humane Nature, he is cruel to himſelf.
Seeſt thou a Poor Man in great Miſery and Want, there is nothing hath befallen him, but what is common to Man, what might have been thy Lot and Portion as well as his, and what may happen to thee or thine another time. Make it therefore thine own Caſe; (for ſo the Providence of God may make it one time or other, and thou provokeſt him to make it ſo ſpeedily, by thy unmerciful Diſpoſition toward the Poor;) I ſay, make it thine own caſe, if thou wert in the Poor Man's Condition, and he in thine, conſult thine own Bowels, and tell me how thou wouldſt wiſh him to be affected toward thee. Wouldſt thou be willing that he ſhould ſlight and repulſe thee, and ſhut up his Bowels of Compaſſion from thee? If not, then do not thou deal ſo with him, conſider that it may be thine own caſe, therefore do not thou give the World any bad Example in this kind, do not teach Men to be unmerciful, leſt they learn of thee, and thou find the ill Effects of it, when it comes to be thine own Condition. This is the firſt Aggravation of this Sin, the Inhumanity of it. But,
2. Beſides the Inhumanity of this Sin, it is likewiſe a great Impiety toward God. Unmercifulneſs to the Poor hath this fourfold Impiety in it; it is a Contempt of God; an Uſurpation upon his Right; a ſlighting of his Providence; and a plain Demonſtration that we do not love God, and that all our Pretences to Religion are hypocritical and inſincere.
1. It is a Contempt of God, and a reproaching of him; ſo Solomon tells us, Pro. 14. 31. He that oppreſſeth the Poor, (not only he that dealeth unjuſtly with a Poor Man, but he that is uncharitable towards him, as appears by the Oppoſition, but he that honoureth him hath Mercy on the Poor; here Oppreſſion of the Poor is oppoſed to want of Charity towards him;) He that oppreſſeth the Poor reproacheth his Maker; how is that? He deſpiſeth God who made him after his own Image and Likeneſs: For the Poor Man bears the Image of God as well as the Rich; ſo that thou canſt not oppreſs or neglect him, without ſome reflection upon God, whoſe Image he bears.
2. The uncharitable Man is an Uſurper upon God's Right. The Earth is the Lord's, and the fullneſs thereof, and he hath given it to the Children of Men, not abſolutely to diſpoſe of as they pleaſe, but in truſt, and with certain reſervations, ſo as to be accountable to him for the diſpoſal of it. In reſpect of other Men, we are indeed true Proprietors of our Eſtates: but in reſpect of God, we are but Stewards; and he will call us to an Account how we have laid them out. So much as we need is ours; but beyond what will ſupport us, and be a convenient Proviſion for our Family, in the Rank wherein God hath placed us, all that is given to us, that we may give it to others. And if God hath been liberal to us in the Bleſſings of this Life, it is on purpoſe to give us an Oportunity, and to engage us to be ſo to others that ſtand in need of our Charity; and we are falſe to our Truſt, if we keep thoſe things to our ſelves, which we receive from God for this very end that we might diſtribute them to others, according to the proportion of our Ability and their Neceſſity. This is to hide our Lord's Talent in a Napkin, and that which thou ſtoreſt up in this Caſe is unjuſtly detained by thee; for God intended it ſhould have been for Bread for the hungry, and for Cloaths for the naked, for the Relief and Support of thoſe who were ready to periſh.
3. The uncharitable Man is impious in ſlighting of God's Providence. He does not conſider that Riches and Poverty are of the Lord, that he can ſoon change our Condition, and that it is an eaſie thing with him to make a Rich Man poor. We do not ſufficiently reverence the Providence which rules the World, if when God hath bleſt us with Plenty and Abundance, we have no pity and regard for thoſe that are in need. God can ſoon turn the Wheel, and lay thee as low as the poor Man whom thou doſt neglect. He can caſt down the mighty from their Seat, and exalt the humble and Meek; fill the hungry with good things, and ſend the rich empty away.
God's Providence could eaſily have diſpoſed of things otherwiſe, to have ſecured every Man from want: but he hath on purpoſe order'd this variety of Conditions, high and low, rich and poor, not that ſome Men might have an Advantage to inſult over and deſpiſe others, but that there might be an Oportunity for the exerciſe of ſeveral Virtues; that the poor might have an Oportunity to exerciſe their Dependance upon God, and their Patience and Submiſſion to his Will; and that the rich might ſhow their Temperance, and Moderation, and Charity.
4. Unmercifulneſs to the Poor is a plain Demonſtration that we do not love God, and that all our other pretences to Religion are hypocritical and inſincere. St. James tells us, that pure Religion and undefiled before God and the Father, is this, to viſit the fatherleſs and the Widow, Ja. 1. 27. That the Wiſdom which is from above is full of Mercy and good fruits, ch. 3. 17. St. John repreſents this uncharitable Diſpoſition as utterly inconſiſtent with the true Love of God, 1 John 3. 17. But whoſo hath this Worlds Goods, and ſeeth his Brother have need, and ſhutteth up his Bowels of Compaſſion from him; how dwelleth the love of God in him? In vain does ſuch a Man pretend to love God; nay ch. 4. v. 20. he tells us that it is impoſſible ſuch a Man ſhould love God. If a Man ſay I love God, and hateth his Brother, he is a Lyar; for he that loveth not his Brother whom he hath ſeen, how can he love God whom he hath not ſeen? This deſerves to be ſerioſly conſider'd by thoſe who make a great ſhew of Devotion, and are at great pains in Prayer, and Faſting, and reading, and hearing the Word of God, and in all other frugal Exerciſes of Religion, which ſtand them in no Mony; leſt all their Labour be loſt for want of this one neceſſary and eſſential part, leſt with the young Man in the Goſpel, after they have kept all other Commandments, they be rejected by Chriſt for lack of this one thing. I have done with the firſt part of the Obſervation, that Unmercifulneſs is a very great Sin. I proceed to the
2d, That it is ſuch a Sin, as alone, and▪ without any other Guilt, is ſufficient to ruin a Man for ever. The Parable lays the Rich Man's Condemnation upon this; it was the guilt of this Sin that tormented him when he was in Hell. The Scripture is full of ſevere Threatnings againſt this Sin. Prov. 21. 13. Whoſo ſtoppeth his Ears at the cry of the Poor, he alſo ſhall cry himſelf, but ſhall not be heard. God will have no regard or pity for the Man that regardeth not the Poor. That is a terrible Text, Ja. 2. 13. He ſhall have Judgment without Mercy, that hath ſhewed no Mercy.
Our Saviour hath two Parables to repreſent to us the Danger of this Sin; this here in the Text, and that in Luke 12. concerning the Covetous Man that enlarged his Barns, and was ſtill laying up, but laid nothing out upon the Poor; upon which our Saviour makes this Obſervation, which is the Moral of the Parable, v. 21. So is he that layeth up Treaſure for himſelf, and is not rich towards God; So ſhall he be, ſuch an iſſue of his Folly may every one expect, who layeth up Treaſure for himſelf, but does not lay up Riches with God. How is that? The Scripture tells us, by Works of Mercy and Charity; this our Saviour calls laying up for our ſelves Treaſures in Heaven, Matth. 6. 20. And Luke 12. 33. he calls giving of Alms, providing for our ſelves Bags that wax not old, a Treaſure in Heaven that faileth not.
There is no particular Grace and Virtue to which the Promiſe of eternal Life is ſo frequently made in Scripture, as to this of Mercy and Charity to the Poor. Matth. 5. 7. Bleſſed are the merciful, for they ſhall find Mercy. Which Promiſe, as it does not exclude a Reward in this World, ſo it ſeems principally to reſpect the Mercy of God at the great Day. Luke 14. 12, 13, 14. When thou makeſt a Feaſt, invite not the Rich, for they will recompence thee again: but invite the Poor, and the maimed, and the lame, and the blind, for they cannot recompenſe thee; but thou ſhalt be recompenſed at the Reſurrection of the Juſt. Luke 16. 9. Make therefore to your ſelves friends of the Mammon of Ʋnrighteouſneſs, that when ye ſhall fail, they may receive you into everlaſting habitations. 1 Tim. 6. 17, 18, 19. Charge them that are rich in this World, that they do good, that they be rich in good works, ready to diſtribute, willing to communicate, laying up in ſtore for themſelves a good Foundation, as the word foreign is ſometimes uſed, a good Treaſure againſt the time which is to come, that they may lay hold of eternal Life.
But the moſt conſiderable Text of all other to this purpoſe, is in Matth. 25. where our Saviour gives us a deſcription of the Judgment of the great Day: And if that be a true and proper repreſentation of the proceſs of that Day, then the grand enquiry will be, what Works of Charity have been done or neglected by us, and accordingly Sentence ſhall be paſt upon us.
The proper Reſult from all this Diſcourſe is to perſwade Men to this neceſſary Duty. Our eternal Happineſs does not ſo much depend upon the exerciſe of any one ſingle Grace or Virtue, as this of Charity and Mercy. Faith and Repentance are more general and fundamental Graces, and as it were the Parents of all the reſt: But of all ſingle Virtues the Scripture lays the greateſt weight upon this of Charity; and if we do truly believe the Precepts of the Goſpel, and the Promiſes and Threatnings of it, we cannot but have a principal regard to it.
I know how averſe Men generally are to this Duty, which makes them ſo full of Excuſes and Objections againſt it.
1. They have Children to provide for. This is not the caſe of all, and they whoſe caſe it is, may do well to conſider, that it will not be amiſs to leave a Bleſſing, as well as an Inheritance to their Children.
2. They tell us, they intend to do ſomething when they die. I doubt that very much; but granting their Intention to be real, why ſhould Men chuſe to ſpoil a good Work, and to take away the Grace and Acceptableneſs of it, by the manner of doing? It ſhews a great backwardneſs to the Work, when we defer it as long as we can. He that will not do good, till he be enforced by the laſt neceſſity, diu noluit, was long unwilling. It is one of the worſt Complements we can put upon God, to give a thing to him when we can keep it no longer.
3. Others ſay they may come to want themſelves, and it is Prudence to provide againſt that. To this I anſwer,
(1.) I believe that no Man ever came the ſooner to want for his Charity. David hath an expreſs Obſervation to the contrary, Pſa. 37. 25. I have been young and now am old, yet have I not ſeen the righteous forſaken, nor his Seed begging bread. And tho' he uſe a general word, yet that by the righteous here he intended the merciful Man, is evident from the next words, he is ever merciful and lendeth.
And beſides David's Obſervation, we have expreſs Promiſes of God to ſecure us againſt this Fear. Pſa. 41. 1, 2. Bleſſed is he that conſidereth the poor, the Lord will deliver him in time of trouble, the Lord will preſerve him and keep him alive, and he ſhall be bleſſed upon the Earth. Pro. 28. 27. He that giveth unto the Poor ſhall not lack.
(2.) Thou mayeſt come to want, tho' thou give nothing; thou may'ſt loſe that which thou haſt ſpared in this kind as well as the reſt; thou may'ſt loſe all, and then thou art no better ſecured againſt want, than if thou hadſt been charitable. Beſides that, when thou art brought to Poverty, thou wilt want the Comfort of having done this Duty, and may'ſt juſtly look upon the neglect of this Duty as one of the Cauſes of thy Poverty.
(3.) After all our Care to provide for our ſelves, we muſt truſt the Providence of God; and a Man can in no caſe ſo ſafely commit himſelf to God, as in well-doing. If the Providence of God (as we all believe) be peculiarly concern'd to bleſs one Man more than another, I dare ſay the charitable Man will not have the leaſt Portion.
4. There is a worſe Objection than all theſe made by ſome grave Men, who would be glad under a pretence of Piety to ſlip themſelves out of this Duty; and that is this, that it ſavours of Popery to preſs good Works with ſo much earneſtneſs upon Men, as if we could merit Heaven by them; So that they dare not be charitable out of a pious Fear, as they pretend, leſt hereby they ſhould entertain the Doctrine of Merit.
But if the Truth were known, I doubt Covetouſneſs lyes at the bottom of this Objection: However it is fit it ſhould be anſwered. And,
(1.) I ſay that no Man that is not prejudiced either by his Education or Intereſt, can think that a Creature can merit any thing at the hand of God, to whom all that we can poſſibly do, is antecedently due; much leſs that we can merit ſo great a Reward as that of Eternal Happineſs.
(2.) Tho' we deny the Merit of good Works, yet we firmly believe the neceſſity of them to Eternal Life. And that they are neceſſary to Eternal Life, is as good an Argument to perſwade a wiſe Man to do them, as if they were meritorious; unleſs a Man be ſo vain-glorious as to think Heaven not worth the having, unleſs he purchaſe it himſelf at a valuable Conſideration.
And now let me earneſtly intreat you, as you love God and your own Souls, not to neglect this Duty; leſt you bring your ſelves to the ſame miſerable ſtate with this Rich Man, to whom the leaſt Charity that could be askt was denied. Our Saviour hath purpoſely left this Parable on record, to be a teſtimony and a witneſs to us; leſt we being guilty of the ſame ſin, ſhould come into the ſame place of torment.
And if any ask me, according to what proportion of his Eſtate he ought to be charitable? I cannot determine that. Only, let no Man neglect his Duty, becauſe I cannot (and it may be no one elſe can) tell him the exact proportion of his Charity to his Eſtate. There are ſome Duties that are ſtrictly determined, as thoſe of Juſtice; but God hath left our Charity to be a free-will Offering. In the proportion of this Duty, every one muſt determine himſelf by Prudence and the Love of God: God hath left this Duty undetermined, to try the largeneſs of our Hearts towards him; only to encourage us to be abundant in this Grace, he hath promiſed, that according to the proportion of our Charity, ſhall be the degree of our Happineſs, 2 Cor. 9. 6. He that ſoweth plentifully, ſhall reap plentifully. But let us be ſure to do ſomething in this kind; any part of our Eſtate rather than none.
I will conclude with that excellent Counſel of the Son of Syrach, Eccl. 4. My Son defraud not the Poor, and make not the needy Eye to wait long; make not a hungry Soul ſorrowful, neither provoke a Man in his diſtreſs; add not more trouble to a Heart that is vexed, defer not to give to him that is in need. Reject not the ſupplication of the afflicted, nor turn away thy face from a poor Man; turn not away thy Eye from the needy, and give him none occaſion to curſe thee. For if he curſe thee in the bitterneſs of his Soul, his Prayer ſhall be heard of him that made him. Let it not grieve thee to bow down thine Ear to the poor, and give him a friendly anſwer with meekneſs. Be as a father to the fatherleſs, and inſtead of a husband to their mother; ſo ſhalt thou be as the Son of the moſt high, and he ſhall love thee more than thy Mother doth.