Several discourses by the Most Reverend Dr. John Tillotson ... , being the fifth volume published from the originals by Ralph Barker ...

SERMON X. The Parable of the Rich Man and Lazarus. (Book 10)

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 o∣ver 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 Deco∣rum is observed.

It is a great Question among Inter∣preters, whether this Narration concern∣ing the Rich Man and Lazarus be a Pa∣rable,

or a History,* 1.1 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 some∣thing of a real Foundation; as namely, that there was such a poor Man as La∣zarus 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 Savi∣our'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 inten∣ded by our Saviour;* 1.2 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 descripti∣on reflected upon Herod, because he de∣scribes 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 Sa∣viour's time, that Purple was appropri∣ated to Kings. It was then, and a great while after, the wear of rich and pow∣erful

Men, and of the Favourites and great Men of the Court, who are fre∣quently 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 Ta∣ble. This of it self, if it be according to a Man's Estate and Quality, and with∣out intemperance, is so far from being a fault, that it is a commendable vir∣tue. 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 Beg∣gar 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 Laza∣rus, 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, more∣over the Dogs came and licked his sores. Here are three great Aggravations of the Rich Man's uncharitableness.

1st, That here was an Object presen∣ted 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 con∣tented him.

1st, Here was an Object presented it self to him, Lazarus laid at the Rich man's 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 al∣ways

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 re∣lenting 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 Mi∣series of others, does not take them in∣to 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 La∣zarus, he should never be moved to com∣miserate him.

2dly, Here was such an Object presen∣ted to him, as would move any ones Pity, a Man reduced to extream Mise∣ry and Necessity. Here was no com∣mon Object of Charity, a Man, not on∣ly 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 with∣out

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 inti∣mates that the Rich Man was so hard-hearted, as not to afford him these.

Ver. 23. 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 Car∣cass to the Dogs, when he dies, is at∣tended on by the Angels, and by them safely conveyed into a state of unspeak∣able 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 Abra∣ham's bosom.

'Tis very observable, that our Savi∣our in this Parable represents Men as passing immediately out of this Life into a state of Hppiness or Torment. And as in no other place of Scripture, so nei∣ther in this, where it had been so pro∣per, does our Saviour give the least In∣timation 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 appa∣rent, we may without Uncharitableness suppose to be the reason why they keep such a stir about it.

And was carried by the Angels into A∣braham's bosom. It was an ancient Tradi∣tion among the Jews, that the Angels did attend good Men at their Death, and carry their Souls into Paradice, 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 Stran∣gers.

And Paradice is fitly call'd Abraham's bosom, because the Jews had so great a Veneration for Abraham, and that deser∣vedly for his eminent Faith and Obedi∣ence, that they gave him the first place among the blessed. Hence is the Ex∣pression, Matth. 8.11. of sitting down with Abraham, and Isaac, and Jacob in the Kingdom of God. Now this Expressi∣on of being in Abraham's bosom, is an Al∣lusion 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 Bo∣som.

Hence St. John is call'd the Disci∣ple whom Jesus loved, because when he sat at Meat, he leaned on his Bosom. John 13.23. Hence likewise is the Expres∣sion 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 decla∣red him.

I proceed. The Rich Man also died, and was buried. The Rich Man also died; this is very elegant and emphatical, insinu∣ating 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 pro∣bable enough, that he might be surfeit∣ed by faring sumptuously 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 no∣thing 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 Tor∣ments; Intimating to us, that this sen∣sual and voluptuous Man had stupidly past away his Life without any serious Thoughts and Consideration: but now at last he was awakened, 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 pur∣pose, 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 bo∣som.

Our Saviour represents him as see∣ing that which would then most pro∣bably 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 con∣sists in those Reflections which Men shall make upon the Happiness which they have wilfully lost and neglected, and the Sins whereby they have plunged them∣selves into that miserable State.

Ver. 24. And he cried, and said, Father Abraham, have mercy on me, and send La∣zarus, 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 Circum∣stance; 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 denied 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 Condescension to our Understandings, and partly to work more powerfully upon our Affections. For whilst we are in the Body, and im∣mers'd 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 deter∣mine that this is the true and proper Pain of Hell: All that we can infer from these Descriptions is this, that the Suf∣ferings 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 An∣ger, 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 like∣wise 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 ut∣most 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 Jealousy smoaking against Sinners, and all the Curses that are written in his Book, falling upon them? Who can con∣ceive 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 thrust in∣to utter Darkness, 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 cal∣culated and accommodated to our Capa∣cities,

and not so much intended to ex∣press 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 re∣member 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, re∣member. It is very observable, how our Saviour chuses to represent to us the dis∣course between Abraham and the Rich Man; tho' there was the greatest diffe∣rence between them imaginable, the one was in Heaven, and the other in Hell, yet they treated one another civi∣ly. Abraham is brought in giving the common terms of Civility to this wretch∣ed wicked Man, and calling him Son; Son, remember. It was indeed a very se∣vere 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 Lan∣guage.

A Man may say very severe things, where a just Occasion requires it; but he must use no reviling; rem ipsam dic, mitte male loqui, say the thing, but use no bad Language. And this, as one says, is the true art of Chiding, the pro∣per 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 De∣corum of good Language in other of his Parables; as particularly, in that of the King who invited Guests to the Marri∣age 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 Civi∣lity; 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 A∣braham 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 ex∣pected that Abraham should have reviled this poor Wretch, and disdain'd to have spoken to him: But this is not the Tem∣per 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 af∣ter another Fashion; I mean that re∣corded 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 Accusa∣tion, he durst not allow himself this, no not in the heat of Dispute, when Per∣sons 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 re∣vile 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 male dicere, he knew not what it was to give bad Language.

I proceed Son remember that thou in thy Life time receivedst thy good things. Thy good things, those which thou didst va∣lue 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 Stew∣ard, to be dispensed for his Master's use, for the cloathing of the naked, and the feeding of the hungry, and the relie∣ving of those in distress.

Ver. 27, 28. Then he said, I pray thee therefore Father, that thou wouldst send him to my Father's house: for I have five Bre∣thren; that he may testifie unto them, lest they also come into this place of Torment. Here the Rich Man, tho' in Hell, is re∣presented 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 ••••ink 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 Brethen, who probably were corrupt∣ed by his Example, had perisht by that means, it would have been an Aggrava∣tion of his Torments. But this Conje∣cture 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 encreased 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 Uncha∣ritableness, 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 Observati∣ons to be certainly intended by our Sa∣viour; I know very well that every Cir∣cumstance 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 o∣ther fault imputed to the Rich Man but this, that he took no care out of his Su∣perfluity 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 E∣state

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 Uncha∣ritableness 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 se∣verally.

1st, That Unmercifulness and Uncha∣ritableness 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 Argument of a cruel and savage Disposition, not to pity those that are in Want and Mise∣ry. And he doth not truly pity the Miseries of others, that doth not relieve them when he hath Ability and Oppor∣tunity 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 Ne∣cessity, and yet not to be moved to com∣miserate him, this is a sign that we have put off our own Nature, otherwise we should pity the Sufferings of it in others. For whenever we behold a Man like our selves groaning under Want, and prest with Necessity, and do not relent to∣ward him, and are not ready to relieve him, we are hard-hearted to our own Na∣ture, and do in some sense what the Apo∣stle 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 re∣lieve our Brother in want is to hate him; for this is the Instance which the Apo∣stle gives at the 17th. verse, Whoso hath this worlds Goods, and seeth his Brother in want, and shutteth up his Bowels of Com∣passion from him; whoso doth not consi∣der the Poor, is a Man-slayer and a Mur∣derer, he is cruel to his own Nature, nay were he sufficiently sensible of the Con∣dition of Humane Nature, he is cruel to himself.

Seest thou a Poor Man in great Mise∣ry

and Want, there is nothing hath be∣fallen him, but what is common to Man, what might have been thy Lot and Por∣tion as well as his, and what may hap∣pen 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 unmerci∣ful 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 af∣fected toward thee. Wouldst thou be willing that he should slight and repulse thee, and shut up his Bowels of Compas∣sion 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 unmerci∣ful, 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 Con∣tempt 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 Pre∣tences to Religion are hypocritical and insincere.

1. It is a Contempt of God, and a re∣proaching of him; so Solomon tells us, Prov. 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 Oppositi∣on, but he that honoureth him hath Mer∣cy on the Poor; here Oppression of the Poor is opposed to want of Charity to∣wards 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 Usur∣per upon God's Right. The Earth is the Lord's, and the fulness 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 Proprie∣tors 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 Fami∣ly, 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 Opportuni∣ty, 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 re∣ceive from God for this very end that we might distribute them to others, ac∣cording 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 un∣justly 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 easy 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 se∣cured every man from want: but he hath on purpose order'd this variety of Condi∣tions, 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 Opportunity for the exercise of several Virtues; that the poor might have an Opportunity to ex∣ercise 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 un∣defiled 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 world's goods, and seeth his Bro∣ther 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 liar; 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 seriously 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 Re∣ligion, which stand them in no Money; 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 Command∣ments, 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 suffici∣ent to ruin a Man for ever. The Parable lays the Rich Man's Condemnation up∣on this; it was the guilt of this Sin that tormented him when he was in Hell. The Scripture is full of severe Threat∣nings 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, Jam. 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 Ob∣servation,

which is the Moral of the Pa∣rable, v. 21. So is he that layeth up Trea∣sure for himself, and is not rich towards God; So shall he be, such an issue of his Folly may every one expect, who lay∣eth 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 merci∣ful, for they shall find Mercy. Which Pro∣mise, 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 Resur∣rection of the Just. Luke 16.9. Make

therefore to your selves friends of the Mam∣mon 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 communi∣cate, laying up in store for themselves a good Foundation, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 representa∣tion 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 Dis∣course is to persuade Men to this neces∣sary 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 Repen∣tance 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 be∣lieve 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 Bles∣sing, 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 Inten∣tion 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 de∣fer it as long as we can. He that will not do good, till he be enforced by the last necessity, diu noluit, was long un∣willing. It is one of the worst Comple∣ments 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 pro∣vide against that. To this I answer,

(1.) I believe that no Man ever came the sooner to want for his Charity. Da∣vid hath an express Observatinn 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 inten∣ded 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. Psal. 41.1, 2. Bles∣sed 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 a∣gainst 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 Cau∣ses 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 safe∣ly commit himself to God as in well doing. If the Providence of God (as we all be∣lieve) 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 earnest∣ness 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 enter∣tain 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 pre∣judiced either by his Education or Inte∣rest,

can think that a Creature can me∣rit any thing at the hand of God, to whom all that we can possibly do, is an∣tecedently due; much less that we can merit so great a Reward as that of Eter∣nal Happiness.

(2.) Tho we deny the merit of good Works, yet we firmly believe the neces∣sity 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 meri∣torious; unless a Man be so vain-glori∣ous 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 Pa∣rable 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, be∣cause 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, eve∣ry 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 ac∣cording to the proportion of our Chari∣ty, 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 hun∣gry 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 suppli∣cation 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.

Notes

• * 1.1

  Vol. V.
• * 1.2

  Ser. 10.